(Önder
Özar’ın ANA dergisinin Mayıs – Haziran 2020 sayısında yayınlanan yazısı)
İnsanlık
tarihinde silinmeyen izler bırakan, dahi olarak anılan üstün insanlar bu
olağanüstü mertebeyi sırf mesleklerinin ya da uzmanlık alanlarının doruklarına
ulaşmış olmalarına mı borçludurlar? Bu soruya fazla tereddüt etmeksizin “hayır”
yanıtını verebiliriz. İster güzel sanatlar, edebiyat gibi özel yetenek ya da bilim,
tıp gibi derin araştırmalar gerektiren alanlarda olsun, ister devlet adamlığı, toplum
liderliği alanında olsun, üstün niteliklere sahip insanlar yeteneklerini ve
başarılarını insanlığın mutluluğu için değerlendiremedikleri takdirde, dâhiler
kategorisinde yer almaları söz konusu olabilir mi?. Aslında, yeryüzünde
mutluluğun gerçekleşmesi çok zor bir olgu. Basite indirgenirse, diğer bir çok
faktör yanında, insanoğlu’nun bencil duygularını ve arzularını frenlemesi, diğer
insanların ve canlı varlıkların yaşam hakkına saygı göstermesi, işbirliği ve
dayanışma anlayışına öncelik veren bir yaşam tarzını içtenlikle benimsemesi
gerekir.
Bu yıl
doğumunun 250nci yıldönümünü kutladığımız müzik dünyasının büyük sanatçısı
Ludwig van Beethoven sadece müzik tarihinin değil, insanlık tarihinin de
dehalarından biri. O, Almanya Kültür Bakanı Monika Grütters’in ifadesiyle
“vizyoner, hümanist ve Avrupalı kimliğine inanan” bir insan. Beethoven, müziğin
evrensel dilini zenginleştirerek insanlara umut ve güç mesajları iletti. Beethoven
insanların sevgi ve özgürlükle mutlu olabileceğine inanıyordu. Gençliğinde Bonn
Üniversitesinde 1789 Fransa Devrimi’nin ateşli bir savunucusu olan profesör
Schneider’in Alman edebiyatı ve felsefe derslerini takip etti. 1792 yılında
Viyana’ya yerleştikten sonra Fransa Devrimi’nden kaynaklanan özgürlük ve
demokrasi akımlarını yaratıcı kişiliğinde özümsüyor ve “özgürlüğü her şeyin üstünde tutmak, hatta
taht ve taç önünde dahi olsa gerçeğe asla hıyanet etmemek”ilkesine sıkıca
sarılıyordu.
Beethoven’in
kişiliğini vurgulamak açısından şu ünlü ifadesini yinelemek isterim:
“Prens!
Sizin asaletiniz, doğuşunuzdaki tesadüfe bağlıdır. Oysa, ben kişiliğimi kendim
oluşturdum. Yeryüzünde yüzlerce Prens var, daha binlercesi de gelip geçecek,
ama bir tane Beethoven var.”
Beethoven’in
dehasının erken dönemde farkına varan ünlü kişiler arasında Wolfgang Amadeus
Mozart ve Johann Wolfgang von Goethe kaydedilebilir. 1787’de Viyana’ya giden ve
Mozart’tan kısa süre ders alan Beethoven için ünlü Avusturyalı besteci şöyle demiştir:
“Bu çocuğa dikkat edin, onun önünde bütün dünya ayağa kalkacak.”
Büyük Alman
şairi Goethe, Beethoven hakkındaki düşüncesini şöyle dile getirmiştir: “Şimdiye
kadar onun gibi içtenliğini enerjisiyle birleştirebilmiş başka bir sanatçı
görmedim. O’nun herkesin karşısında nasıl dikilip durduğunu şimdi daha iyi
anlıyorum.”
Beethoven’in
yaşamında hayal kırıklıkları, sağırlık başta olmak üzere çeşitli sağlık
sorunları, ailevi sorunlar, ev kirasını zamanında ödeyememe, uygun kılık,
kıyafet temininde güçlükler,çocukluktan
gelen çekingenlik, aristokrasiye, Metternich -İmparator Franz ikilisinin sansürcü ve baskıcı yönetimine duyulan
hoşnutsuzluk ve benzeri sıkıntılar ağırlıklı bir yer tutar. Ancak, bir
keresinde intiharın eşiğine gelmiş olmasına karşın, bu bunalımlardan
sıyrılmasını bilmiş, her defasında kendini ormanlara ve kırlara atarak,
derelerin akışını, kuşların cıvıltısını dinleyerek, yeni besteleri için gerekli
esin kaynaklarına ulaşmıştır.
Beethoven
gururlu, fakat alçak gönüllüydü. Herkesle konuşur, kolayca ahbaplık ederdi. 19
ncu yüzyılın başlarında, sağırlığın ileri bir aşamaya varmasının yarattığı
bunalım büyük besteciyi intiharın eşiğine sürüklemiştir. Ekim 1802’de dinlenmek
için geldiği Heiligenstadt’ta yazdığı vasiyetnamesi bir yandan içine düştüğü
bunalımı yansıtırken, diğer yandan insan sevgisinin baskınlığını ortaya
koymaktadır. Heiligenstadt vasiyetnamesinden birkaç cümleyi alıntılamak
istiyorum: “Ey Tanrım, yükseklerden ruhumun derinliklerine dek görüyorsun,
kalbimi biliyorsun. Bu kalbin ancak insan sevgisiyle, iyilik isteğiyle
yaşayabileceğini de biliyorsun, değil mi?”… “(iki kardeşine hitaben)
çocuklarınıza dürüst olmayı öğretin, mutluluğu yaratan para değil,
dürüstlüktür. Canıma kıymayı düşündüğüm zamanlar beni bundan alıkoyan hep sanat
aşkıyla birlikte, bu dürüstlük aşkı oldu… Mutlu olun, birbirinizi sevin.”
Ölümünden sonra açılması
kaydıyla kaleme aldığı Heilingenstadt vasiyetnamesinde görüleceği üzere,
Beethoven inançlı bir insandı. Ancak, sadık kahyası Schindler’e göre, Beethoven
Kilise dogmalarından çok Deizm’e yönelen,Tanrı’yı evrenin babası olarak kabul eden bir inanç sahibiydi. Bu
açıdan, üç yılda tamamladığı (1823) “Missa Solemnis” kutsal koral eseri format
olarak dini kalıplara (kyrie, gloria,credo, sanctus, agnus dei) uygunsa da,
bir kilise ayini değil, missa sözlerinin şiirsel ve dramatik bir yorumudur. Bu
başyapıtında Beethoven mesajını eserin “kyrie” bölümünün başına yazdığı birkaç
sözle şöyle dile getiriyor: “Yürekten gelen, yüreğe gitsin.”("vom herzen, möge es wieder, zu herzen
gehen!")
Büyük bestecinin “Missa
Solemnis” ile aynı zamanda tamamladığı belki de en önemli başyapıtı Dokuzuncu
senfonidir. Bir çok müzik yetkilisine göre, bu senfoni bestecinin en üst sırada
yer alan başyapıtı ve romantik senfonik müziğin ideal örneğidir. Tamamlanması
sekiz yıl süren bu senfonide Beethoven, ilk kez insan sesine yer vermiş, bunun
için Schiller’in ”Neşeye Övgü” (Ode an die Freude) şiirini esas almıştır.
Friedrich Schiller 1785 yılında yazdığı bu şiiriyle, insanların kardeşlik ortamı
içinde yaşaması ülküsüne yer vermiştir. Benzer düşünceleri savunan Beethoven,
senfonisinin koral bölümünde Schiller’den esinlenmiştir.
1985 yılında Avrupa Birliği
Devlet ve Hükumet Başkanları Beethoven’in 9 ncu senfonisinin son bölümü olan
“Neşeye Övgü”yü Birlik’in resmi marşı olarak kabul etmişlerdir. Şu noktayı
belirtmek yararlı olur: Avrupa Marşı üye devletlerin ulusal marşlarının yerini
almamakta, paylaşılan ortak değerleri ve farklılıklar içinde birlik olabilmeyi
simgelemektedir. Avrupa Marşı’nın lirik (yazılı) bir anlatımı yoktur. Müziğin
evrensel dili kullanılarak AB’nin ortak değerleri olan özgürlük, barış ve
dayanışma mesajı verilmektedir. Beethoven’in düşlediği de bu değil miydi?
Beethoven, başyapıtının ilk
seslendirilmesinin nerede gerçekleşeceği konusunda hayli tereddüt geçirmiştir.
Bunun başlıca nedeni Viyana’da o dönemde yaşanan toplumsal yozlaşma ve
yönetimin sansür uygulamasının yol açtığı bezginlik ortamında, 9 ncu senfoninin
layık olduğu ilgi ve beğeniyi göremeyecek olması olasılığıydı. Gerçekten,
1820’lerin Viyana’sı sanat anlayışı ve seyirci kalitesi bakımından Avrupa
kültür düzeyinin çok uzağındaydı. Diğer yandan, Cumhuriyetçi ve özgürlükçü
düşünceleri nedenile Beethoven’e sıcak yaklaşmayan yüksek mevkilerdeki
kişilerin de konseri olumsuz etkileyeceği hususunda kuşku duyuluyordu.
Beethoven’i sevenlerin ve
sanatçı dostlarının yoğun çabaları sonunda etkili oldu ve 9ncu senfoninin
seslendirildiği konser Viyana’da 7 Mayıs 1824’de düzenlendi. Sonuç olağanüstü
bir başarıydı. Orkestrayı koyu sağırlığına karşın Beethoven yönetiyor, ancak
yanında duran “yardımcı şef” Umlauf kontrolü sağlıyordu. Konser sonunda sırtı
dinleyicilere dönük olan Beethoven’in kopan alkış fırtınasından haberi olmadı;
orkestra solistlerinden alto Caroline Unger’in Beethoven’i kolundan tutarak
dinleyicilere döndürmesi üzerine, coşkulu alkışların farkına varabildi.
Schindler, Beethoven’in konuşma defterine şunları yazdı: ”Konser son derece iyi
bulundu. Dinleyiciler dört kez çılgın gibi alkış tuttu. Parterdekiler beşinci kez
alkışa başlayınca görevli polisler “sessizlik” diye bağırarak müdahale
ettiler.” Bestecinin kraliyet ailesinden daha fazla alkışlanması
onaylanmıyordu. Bu arada, konser salonunda tek boş yerin imparator locası
olduğunu da kaydetmek yerinde olur.
İmparator ve çevresinin
olumsuz tutumlarına karşın, Beethoven konserde icra edilen “missa”nın bazı
bölümleri ve “9 ncu senfonisinin, özellikle koral bölümündeki “Neşe’ye Övgü”
haykırışıyla mesajını verdi. Beethoven, yaşama sevincini, güçlü kardeşlik ve
özgürlük duygusunu müzik diliyle anlatmıştı.Konser salonundaki coşkulu ve sürekli alkışlar, halkın taşkın
gösterisine dönüşmüş, Beethoven’in büyüklüğü ve mesajı Viyana halkı tarafından anlaşılmış
ve kabul edilmişti. Beethoven’in mesajı doğumundan 250 yıl sonra bugün de
güncelliğini korumakta ve yapıtları dünyanın her yerinde aynı coşku, hayranlık
ve sevgi ile icra edilmektedir.
Beethoven 27 Mart 1827’de
dünyamıza veda etti. 29 Mart’ta yapılan cenaze töreni çok etkileyiciydi;bir kaynağa göre 10 bin, bir başka kaynağa
göre 20 bin kişi katıldı. Papazlar, gerekli dinsel ve törensel ritüelleri
yerine getirdiler. Ünlü tiyatro yazarı Franz Grillparzer’in mezar başında
okunan söylevinde şöyle deniyordu: “…O bir sanatçıydı ve kim yükselip onun
katına erişecek… O bir sanatçıydı ama her bakımdan bir insan, hem de yüce bir
insandı.”
(Bu yazının hazırlanmasında
Frida Knight’ın “ Beethoven ve Devrim Çağı”, Aydın Büke’nın “Beethoven, Müziğin
Dönüm Noktası”kitapları ve diğer
kaynaklardan yararlanıldı.)
Trump administration officials have compared the global allocation of vaccines against the coronavirus that causes COVID-19 to oxygen masks dropping inside a depressurizing airplane. “You put on your own first, and then we want to help others as quickly as possible,” Peter Marks, a senior official at the U.S. Food and Drug Administration who oversaw the initial phases of vaccine development for the U.S. government, said during a panel discussion in June. The major difference, of course, is that airplane oxygen masks do not drop only in first class—which is the equivalent of what will happen when vaccines eventually become available if governments delay providing access to them to people in other countries.
By early July, there were 160 candidate vaccines against the new coronavirus in development, with 21 in clinical trials. Although it will be months, at least, before one or more of those candidates has been proved to be safe and effective and is ready to be delivered, countries that manufacture vaccines (and wealthy ones that do not) are already competing to lock in early access. And to judge from the way governments have acted during the current pandemic and past outbreaks, it seems highly likely that such behavior will persist. Absent an international, enforceable commitment to distribute vaccines globally in an equitable and rational way, leaders will instead prioritize taking care of their own populations over slowing the spread of COVID-19 elsewhere or helping protect essential health-care workers and highly vulnerable populations in other countries.
That sort of “vaccine nationalism,” or a “my country first” approach to allocation, will have profound and far-reaching consequences. Without global coordination, countries may bid against one another, driving up the price of vaccines and related materials. Supplies of proven vaccines will be limited initially even in some rich countries, but the greatest suffering will be in low- and middle-income countries. Such places will be forced to watch as their wealthier counterparts deplete supplies and will have to wait months (or longer) for their replenishment. In the interim, health-care workers and billions of elderly and other high-risk inhabitants in poorer countries will go unprotected, which will extend the pandemic, increase its death toll, and imperil already fragile health-care systems and economies. In their quest to obtain vaccines, countries without access to the initial stock will search for any form of leverage they can find, including blocking exports of critical vaccine components, which will lead to the breakdown of supply chains for raw ingredients, syringes, and vials. Desperate governments may also strike short-term deals for vaccines with adverse consequences for their long-term economic, diplomatic, and strategic interests. The result will be not only needless economic and humanitarian hardship but also intense resentment against vaccine-hoarding countries, which will imperil the kind of international cooperation that will be necessary to tackle future outbreaks—not to mention other pressing challenges, such as climate change and nuclear proliferation.
It is not too late for global cooperation to prevail over global dysfunction, but it will require states and their political leaders to change course. What the world needs is an enforceable COVID-19 vaccine trade and investment agreement that would alleviate the fears of leaders in vaccine-producing countries, who worry that sharing their output would make it harder to look after their own populations. Such an agreement could be forged and fostered by existing institutions and systems. And it would not require any novel enforcement mechanisms: the dynamics of vaccine manufacturing and global trade generally create layers of interdependence, which would encourage participants to live up to their commitments. What it would require, however, is leadership on the part of a majority of vaccine-manufacturing countries—including, ideally, the United States.
WINNERS AND LOSERS
The goal of a vaccine is to raise an immune response so that when a vaccinated person is exposed to the virus, the immune system takes control of the pathogen and the person does not get infected or sick. The vaccine candidates against COVID-19 must be proved to be safe and effective first in animal studies, then in small trials in healthy volunteers, and finally in large trials in representative groups of people, including the elderly, the sick, and the young.
Most of the candidates currently in the pipeline will fail. If one or more vaccines are proved to be safe and effective at preventing infection and a large enough share of a population gets vaccinated, the number of susceptible individuals will fall to the point where the coronavirus will not be able to spread. That population-wide protection, or “herd immunity,” would benefit everyone, whether vaccinated or not.
It is not clear yet whether achieving herd immunity will be possible with this coronavirus. A COVID-19 vaccine may prove to be more like the vaccines that protect against influenza: a critical public health tool that reduces the risk of contracting the disease, experiencing its most severe symptoms, and dying from it, but that does not completely prevent the spread of the virus. Nevertheless, given the potential of vaccines to end or contain the most deadly pandemic in a century, world leaders as varied as French President Emmanuel Macron, Chinese President Xi Jinping, and UN Secretary-General António Guterres have referred to them as global public goods—a resource to be made available to all, with the use of a vaccine in one country not interfering with its use in another.
At least initially, however, that will not be the reality. During the period when global supplies of COVID-19 vaccines remain limited, providing them to some people will necessarily delay access for others. That bottleneck will prevent any vaccine from becoming a truly global public good.
It is not too late for global cooperation to prevail over global dysfunction.
Vaccine manufacturing is an expensive, complex process, in which even subtle changes may alter the purity, safety, or efficacy of the final product. That is why regulators license not just the finished vaccine but each stage of production and each facility where it occurs. Making a vaccine involves purifying raw ingredients; formulating and adding stabilizers, preservatives, and adjuvants (substances that increase the immune response); and packaging doses into vials or syringes. A few dozen companies all over the world can carry out that last step, known as “fill and finish.” And far fewer can handle the quality-controlled manufacture of active ingredients—especially for more novel, sophisticated vaccines, whose production has been dominated historically by just four large multinational firms based in the United States, the United Kingdom, and the European Union. Roughly a dozen other companies now have some ability to manufacture such vaccines at scale, including a few large outfits, such as the Serum Institute of India, the world’s largest producer of vaccines. But most are small manufacturers that would be unable to produce billions of doses.
Further complicating the picture is that some of today’s leading COVID-19 vaccine candidates are based on emerging technologies that have never before been licensed. Scaling up production and ensuring timely approvals for these novel vaccines will be challenging, even for rich countries with experienced regulators. All of this suggests that the manufacture of COVID-19 vaccines will be limited to a handful of countries.
And even after vaccines are ready, a number of factors might delay their availability to nonmanufacturing states. Authorities in producing countries might insist on vaccinating large numbers of people in their own populations before sharing a vaccine with other countries. There might also turn out to be technical limits on the volume of doses and related vaccine materials that companies can produce each day. And poor countries might not have adequate systems to deliver and administer whatever vaccines they do manage to get.
During that inevitable period of delay, there will be many losers, especially poorer countries. But some rich countries will suffer, too, including those that sought to develop and manufacture their own vaccines but bet exclusively on the wrong candidates. By rejecting cooperation with others, those countries will have gambled their national health on hyped views of their own exceptionalism.
And even “winning” countries will needlessly suffer in the absence of an enforceable scheme to share proven vaccines. If health systems collapse under the strain of the pandemic and foreign consumers are ill or dying, there will be less global demand for export-dependent industries in rich countries, such as aircraft or automobiles. If foreign workers are under lockdown and cannot do their jobs, cross-border supply chains will be disrupted, and even countries with vaccine supplies will be deprived of the imported parts and services they need to keep their economies moving.
PAGING DR. HOBBES
Forecasts project that the coronavirus pandemic could kill 40 million people and reduce global economic output by $12.5 trillion by the end of 2021. Ending this pandemic as soon as possible is in everyone’s interest. Yet in most capitals, appeals for a global approach have gone unheeded.
In fact, the early months of the pandemic involved a decided shift in the wrong direction. In the face of global shortages, first China; then France, Germany, and the European Union; and finally the United States hoarded supplies of respirators, surgical masks, and gloves for their own hospital workers’ use. Overall, more than 70 countries plus the European Union imposed export controls on local supplies of personal protective equipment, ventilators, or medicines during the first four months of the pandemic. That group includes most of the countries where potential COVID-19 vaccines are being manufactured.
Such hoarding is not new. A vaccine was developed in just seven months for the 2009 pandemic of the influenza A virus H1N1, also known as swine flu, which killed as many as 284,000 people globally. But wealthy countries bought up virtually all the supplies of the vaccine. After the World Health Organization appealed for donations, Australia, Canada, the United States, and six other countries agreed to share ten percent of their vaccines with poorer countries, but only after determining that their remaining supplies would be sufficient to meet domestic needs.
Vaccine allocation resembles the classic game theory problem known as “the prisoner’s dilemma.”
Nongovernmental and nonprofit organizations have adopted two limited strategies to reduce the risk of such vaccine nationalism in the case of COVID-19. First, CEPI (the Coalition for Epidemic Preparedness Innovations) the Bill & Melinda Gates Foundation, the nongovernmental vaccine partnership known as Gavi, and other donors have developed plans to shorten the queue for vaccines by investing early in the manufacturing and distribution capacity for promising candidates, even before their safety and efficacy have been established. The hope is that doing so will reduce delays in ramping up supplies in poor countries. This approach is sensible but competes with better-resourcednational initiatives to pool scientific expertise and augment manufacturing capacity. What is more, shortening the queue in this manner may exclude middle-income countries such as Pakistan, South Africa, and most Latin American states, which do not meet the criteria for receiving donor assistance. It would also fail to address the fact that the governments of manufacturing countries might seize more vaccine stocks than they need, regardless of the suffering elsewhere.
An alternative approach is to try to eliminate the queue altogether. More than a dozen countries and philanthropies in initial pledges of $8 billion to the Access to COVID-19 Tools (act) Accelerator, an initiative dedicated to the rapid development and equitable deployment of vaccines, therapeutics, and diagnostics for COVID-19. The ACT Accelerator, however, has so far failed to attract major vaccine-manufacturing states, including the United States and India. In the United States, the Trump administration has instead devoted nearly $10 billion to Operation Warp Speed, a program designed to deliver hundreds of millions of COVID-19 vaccines by January 2021—but only to Americans. Meanwhile, Adar Poonawalla, the chief executive of the Serum Institute of India, has stated that “at least initially,” any vaccine the company produces will go to India’s 1.3 billion people. Other vaccine developers have made similar statements, pledging that host governments or advanced purchasers will get the early doses if supplies are limited.
Given the lack of confidence that any cooperative effort would be able to overcome such obstacles, more and more countries have tried to secure their own supplies. France, Germany, Italy, and the Netherlands formed the Inclusive Vaccine Alliance to jointly negotiate with vaccine developers and producers. That alliance is now part of a larger European Commission effort to negotiate with manufacturers on behalf of EU member states to arrange for advance contracts and to reserve doses of promising candidates. In May, Xi told attendees at the World Health Assembly, the decision-making body of the World Health Organization, that if Beijing succeeds in developing a vaccine, it will share the results with the world, but he did not say when. In June, Anthony Fauci, the director of the U.S. National Institute of Allergy and Infectious Diseases, expressed skepticism about that claim and told The Wall Street Journal that he expects that the Chinese government will use its vaccines “predominantly for the very large populace of China.” This summer, the United States bought up virtually all the supplies of remdesivir, one of the first drugs proven to work against COVID-19, leaving none for the United Kingdom, the EU, or most of the rest of the world for three months.
LEARNING THE HARD WAY
Global cooperation on vaccine allocation would be the most efficient way to disrupt the spread of the virus. It would also spur economies, avoid supply chain disruptions, and prevent unnecessary geopolitical conflict. Yet if all other vaccine-manufacturing countries are being nationalists, no one will have an incentive to buck the trend. In this respect, vaccine allocation resembles the classic game theory problem known as “the prisoner’s dilemma”—and countries are very much acting like the proverbial prisoner.
“If we have learned anything from the coronavirus and swine flu H1N1 epidemic of 2009,” said Peter Navarro, the globalization skeptic whom President Donald Trump appointed in March to lead the U.S. supply chain response to COVID-19, “it is that we cannot necessarily depend on other countries, even close allies, to supply us with needed items, from face masks to vaccines.” Navarro has done his best to make sure everyone else learns this lesson, as well: shortly after he made that statement, the White House slapped export restrictions on U.S.-manufactured surgical masks, respirators, and gloves, including to many poor countries.
By failing to develop a plan to coordinate the mass manufacture and distribution of vaccines, many governments—including the U.S. government—are writing off the potential for global cooperation. Such cooperation remains possible, but it would require a large number of countries to make an enforceable commitment to sharing in order to overcome leaders’ fears of domestic opposition.
The time horizon for most political leaders is short, especially for those facing an imminent election. Many remain unconvinced that voters would understand that the long-term health and economic consequences of the coronavirus spreading unabated abroad are greater than the immediate threat posed by their or their loved ones’ having to wait to be vaccinated at home. And to politicians, the potential for opposition at home may seem like a bigger risk than outrage abroad over their hoarding supplies, especially if it is for a limited time and other countries are seen as likely to do the same.
Fortunately, there are ways to weaken this disincentive to cooperate. First, politicians might be more willing to forgo immunizing their entire populations in order to share vaccines with other countries if there were reliable research indicating the number and allocation of doses needed to achieve critical public health objectives at home—such as protecting health-care workers, military personnel, and nursing home staffs; reducing the spread to the elderly and other vulnerable populations; and breaking transmission chains. Having that information would allow elected leaders to pledge to share vaccine supplies with other countries only if they have enough at home to reach those goals. This type of research has long been part of national planning for immunization campaigns. It has revealed, for example, that because influenza vaccines induce a relatively weak immune response in the elderly, older people are much better protected if the vaccination of children, who are the chief spreaders, is prioritized. Such research does not yet exist for COVID-19 but should be part of the expedited clinical trials that companies are currently conducting for vaccine candidates.
A framework agreement on vaccine sharing would also be more likely to succeed if it were undertaken through an established international forum and linked to preventing the export bans and seizures that have disrupted COVID-19-related medical supply chains. Baby steps toward such an agreement have already been taken by a working group of G-20 trade ministers, but that effort needs to be expanded to include public health officials. The result should be a covid-19 vaccine trade and investment agreement, which should include an investment fund to purchase vaccines in advance and allocate them, once they have been proved to be safe and effective, on the basis of public health need rather than the size of any individual country’s purse. Governments would pay into the investment fund on a subscription basis, with escalating, nonrefundable payments tied to the number of vaccine doses they secured and other milestones of progress. Participation of the poorest countries should be heavily subsidized or free. Such an agreement could leverage the international organizations that already exist for the purchase and distribution of vaccines and medications for HIV/AIDS, tuberculosis, and malaria. The agreement should include an enforceable commitment on the part of participating countries to not place export restrictions on supplies of vaccines and related materials destined for other participating countries.
The agreement could stipulate that if a minimum number of vaccine--producing countries did not participate, it would not enter into force, reducing the risk to early signatories. Some manufacturers would be hesitant to submit to a global allocation plan unless the participating governments committed to indemnification, allowed the use of product liability insurance, or agreed to a capped injury-compensation program to mitigate the manufacturers’ risk. Linking the agreement to existing networks of regulators, such as the International Coalition of Medicines Regulatory Authorities, might help ease such concerns and would also help create a more transparent pathway to the licensing of vaccines, instill global confidence, reduce development costs, and expedite access in less remunerative markets.
WHAT YOU DON’T KNOW CAN HURT (AND HELP) YOU
Even if policymakers can be convinced about the benefits of sharing, cooperation will remain a nonstarter if there is nothing to prevent countries from reneging on an agreement and seizing local supplies of a vaccine once it has been proved to be safe and effective. Cooperation will ensue only when countries are convinced that it can be enforced.
The key thing to understand is that allocating COVID-19 vaccines will not be a one-off experience: multiple safe and effective vaccines may eventually emerge, each with different strengths and benefits. If one country were to deny others access to an early vaccine, those other countries could be expected to reciprocate by withholding potentially more effective vaccines they might develop later. And game theory makes clear that, even for the most selfish players, incentives for cooperation improve when the game is repeated and players can credibly threaten quick and effective punishment for cheating.
Which vaccine turns out to be most effective may vary by the target patient population and setting. Some may be more suitable for children or for places with limited refrigeration. Yet because the various vaccine candidates still in development require different ingredients and different types of manufacturing facilities, no one country, not even the United States, will be able to build all the facilities that may later prove useful.
Today’s vaccine supply chains are unavoidably global.
Today’s vaccine supply chains are also unavoidably global. The country lucky enough to manufacture the first proven vaccine is unlikely to have all the inputs necessary to scale up and sustain production. For example, a number of vaccine candidates use the same adjuvant, a substance produced from a natural compound extracted from the Chilean soapbark tree. This compound comes mostly from Chile and is processed in Sweden. Although Chile and Sweden do not manufacture vaccines, they would be able to rely on their control of the limited supply of this input to ensure access to the eventual output. Vaccine supply chains abound with such situations. Because the science has not settled on which vaccine will work best, it is impossible to fully anticipate and thus prepare for all the needed inputs.
The Trump administration, as well as some in Congress, has blamed the United States’ failure to produce vast supplies of everything it needs to respond to COVID-19 on “dependency.” But when it comes to creating an enforceable international vaccine agreement, complex cross-border supply chains are a feature, not a bug. Even countries without vaccine-manufacturing capacity can credibly threaten to hold up input supplies to the United States or other vaccine-manufacturing countries if they engage in vaccine nationalism.
The Trump administration was reminded of this dynamic in April, when the president invoked the Defense Production Act and threatened to ban exports to Canada and Mexico of respirators made by 3M. Had Trump followed through, Canada could have retaliated by halting exports of hospital-grade pulp that U.S. companies needed to produce surgical masks and gowns. Or Canada could have stopped Canadian nurses and hospital workers from crossing the border into Michigan, where they were desperately needed to treat American patients. Mexico, for its part, could have cut off the supply of motors and other components that U.S. companies needed to make ventilators. The White House seemed unaware of these potential vulnerabilities. Once it got up to speed, the administration backed off.
Of course, the Trump administration should have already learned that trading partners—even historical allies—are willing and able to swiftly and effectively retaliate against one another if someone breaks an agreement. In early 2018, this was apparently an unknown—at least to Navarro. Explaining why Trump was planning to put tariffs on steel and aluminum, Navarro reassured Americans: “I don’t believe there is any country in the world that is going to retaliate,” he declared. After Trump imposed the duties, Canada, Mexico, and the European Union, along with China, Russia, and Turkey, all immediately retaliated. The EU went through a similar learning experience in March. The European Commission originally imposed a broad set of export restrictions on personal protective equipment. It was forced to quickly scale them back after realizing that cutting off non-EU members, such as Norway and Switzerland, could imperil the flow of parts that companies based in the EU needed to supply the eu’s own member states with medical supplies.
American and European policymakers now understand—or at least should understand—that what they don’t know about cross-border flows can hurt them. Paradoxically, this lack of information may help convince skeptical policymakers to maintain the interdependence needed to fight the pandemic. Not knowing what they don’t know reduces the risk that governments will renege on a deal tomorrow that is in their own best interest to sign on to today.
THE POWER OF FOMO
When the oxygen masks drop in a depressurizing plane, they drop at the same time in every part of the plane because time is of the essence and because that is the best way to ensure the safety of all onboard. The same is true of the global, equitable allocation of safe and effective vaccines against COVID-19.
Vaccine nationalism is not just morally and ethically reprehensible: it is contrary to every country’s economic, strategic, and health interests. If rich, powerful countries choose that path, there will be no winners—ultimately, every country will be a loser. The world is not doomed to learn this the hard way, however. All the necessary tools exist to forge an agreement that would encourage cooperation and limit the appeal of shortsighted “my country first” approaches.
But time is running out: the closer the world gets to the day when the first proven vaccines emerge, the less time there is to set up an equitable, enforceable system for allocating them. As a first step, a coalition of political leaders from countries representing at least 50 percent of global vaccine-manufacturing capacity must get together and instruct their public health officials and trade ministers to get out of their silos and work together. Combining forces, they should hammer out a short-term agreement that articulates the conditions for sharing, including with the legions of poorer, nonmanufacturing countries, and makes clear what would happen to participants who subsequently reneged and undertook vaccine nationalism. Such a step would get the ball rolling and convince even more of the manufacturing countries to sign on. The fear of missing out on vaccine access, in the event their countries’ own vaccine candidates fail, may be what it takes to pressure even today’s most reluctant leaders to cooperate.
THOMAS J. BOLLYKY is Director of the Global Health Program at the Council on Foreign Relations.
CHAD P. BOWN is Reginald Jones Senior Fellow at the Peterson Institute for International Economics.
The sermon delivered by Professor Ali Erbaş, the President of Turkish Religious Affairs Directorate (Diyanet), at the opening of Hagia Sophia Grand Mosque has rightly aroused indignation, anger among those who remain attached to Turkey’s founding principles and Ataturk’s legacy. Because he said, “The property of endowment is untouchable according to our belief, the ones who touch them are burned; the condition of the person who endows it must be realized definitely, those who do not realize it are going to be cursed.”
He did not call names, but it was obvious who he had in mind. Initially it was suggested that he went off script. But the foregoing is in the text of his sermon published on the Diyanet website.[i] In other words, he either did not go off script or he is standing by he said.
In the beginning of his sermon Mr. Erbaş saluted all those he connected with the conquest of Istanbul and the Hagia Sophia. He passed over Ataturk’s saving the city and the country from foreign occupation since he was going to mention him without uttering his name in the context of the inviolability of foundations’ acts.
Mr. Erbaş and commentators on state media glorified the Hagia Sophia throughout the day. Mr. Erbaş said,
“With its life more than fifteen centuries, the Hagia Sophia is one of the most valuable places of science, wisdom and worship in the human history. This ancient place of worship is a wonderful expression of servitude and submission to Allah, the Allah of the worlds.
“Fatih Sultan Mehmed Han handed down this great place of worship, the apple of his eye, to believers by endowing it in condition that it is going to stay as mosque until the Judgment Day.”
Mr. Erbaş, in saluting those he associated with the Hagia Sophia, also mentioned Great Architect Sinan. He said, “Salam to the master of architects, the great artist Architect Sinan who furnished the Hagia Sophia with minarets and implemented the reinforcement works which ensured that the Hagia Sophia stands for centuries.”
Architect Sinan (1490-1588) indeed did all of that. And he did a lot more. According to Encyclopedia Britannica, he is most celebrated of all Ottoman architects, whose ideas, perfected in the construction of mosques and other buildings, served as the basic themes for virtually all later Turkish religious and civic architecture. His three most famous works are the Şehzade and Süleymaniye mosques in Istanbul, and the Selimiye mosque in Edirne.
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The Hagia Sophia is indeed an architectural masterpiece. It is a property prominently inscribed on UNESCO’s World Heritage List. Last year it welcomed 3,727, 361 visitors.
In his sermon of last Friday Mr. Erbaş said, “That the Hagia Sophia is re-opened for worship is the conversion of a great mosque, which embraced the believers for five centuries into its original status as a requirement of its historical place.”
The reality, however, is different. The Hagia Sophia may have served as a mosque for five centuries and may serve as a mosque again but it was built as a Byzantine cathedral. That was its original status. We need to remember that Great Architect Sinan and others have also left us enough great monuments we can be proud of. And yes, there may also be mosques turned into churches, places of worship neglected, damaged, misused, destroyed and the reality is none of that has helped foster interfaith harmony.
Professor Erbaş in his Friday sermon, carrying a sword in his hand, invited all humanity to justice, peace, compassion, and equity. Yet, all in all, he only deepened Turkey’s dangerous fault line between those who revere Ataturk as the hero of our War of Independence and founder of modern Turkey and those with no recollection of the country’s recent history, let alone its long past, or who are simply in denial.
Ataturk was Turkey’s fortune and assaults on his legacy constitute the worst kind of ingratitude.
Önder Özar ( ANA
dergisinin Mart- Nisan 2019 sayısında yayınlandı )
11 Şubat 2019’da İran
İslam Devrimi kırkıncı yılını tamamladı. 2500 yıllık Pers/İran monarşisi, Şii
din adamı Ruhullah Humeyni’nin peşinden sürüklediği halk yığınlarının
ayaklanmasıyla sona erdi. 20nci yüzyılın ikinci yarısındaki bubüyük devrim, Şii İslam hukukunu ve yaşam
tarzını devlet ve toplum yapısına dayatan bir anlayışla hem ülke içinde hem de
müslüman ülkelerde büyük sarsıntılara ve tedirginliğe yol açtı. Şahlık
monarşisinin tüm kurumları ve kadroları tasfiye edildi, eski düzenin yerine Şii
İslam felsefesine uygun, Batı taklitçiliğine karşıt bir toplum modeli
yaratılmasına yönelik adımlar atıldı, dış politikada “ ne kapitalist Batı ne de
Sosyalist Doğu” sloganı ile ABD ve Sovyetler Birliği’ni dışlayan,
bağlantısızlara yanaşan bir çizgi izlenmek istendi. Ancak, bu tutum kısa
zamanda sadece “Kahrolsun ABD- Büyük Şeytan - ve İsrail –Küçük Şeytan- ”
sloganıyla özetlenen tek yönlü bir husumetedönüştü. Başlangıçta devrimi, demokrasi getireceği vaadine inanarak destekleyen,
liberal eğilimli, Batı üniversitelerinde öğrenim görmüş aydınların çoğukısa zamanda uzaklaştırıldı ya da tasfiyeye
uğradı.
İran Devrimi’nin
yaptığı bu kıyım,başka ülkelerde daha
önce yaşanan devrimlerde olduğu gibi muhalefeti ortadan kaldırmak ve yerine
devrimin hedef ve ilkelerine uygun bir altyapı ve ortam oluşturmak
düşüncesiyle/iddiasıyla açıklanabilir. İran’da bu değişimin büyük ölçüde
geçerliolduğu öne sürülebilir. Örneğin,
Dışişleri Bakanlığı’ndaki yetişmiş diplomat kadrosu neredeyse tümüyle
uzaklaştırılmış, ya da fizik varlıkları ortadan kaldırılmıştır. (Örneğin,)
Dışişleri Bakanlığı, hiç bir deneyimi olmayan, nitelikleri ve yabancı dil
bilgileri sınırlı, mesleğin gerektirdiği inceliklerden uzak bir kadroya teslim
edilmiştir. Diğer Bakanlık ve kurumlarda da benzer sorunlar yaşanmıştır.
Bununla beraber, Devrim’in toplumu “İslamlaştırma-Şiileştirme” amacına
bazı alanlarda ulaşamadığını kaydetmek yerinde olur. Örneğin, kısaca “ kültürel
değerler” olarak adlandırılabilecek, kökleri yüzlerce hatta binlerce yıl öteye
uzanan büyük ve zengin bir birikimi unutturmanın ya da gözden düşürmenin
olanaksız olduğu anlaşılacaktır. Bu bağlamda,Pasargade antik yerleşim yerinde bulunan Pers İmparatorluğu’nun kurucusu
Büyük Kiros’un anıt-mezarını son yıllarda binlerce İranlının ziyaret etmesi en
belirgin bir örnek olarak öne çıkmakta. Günümüzde harabe halinde bulunmasına
karşın Antik Pasargade kentindeki Büyük Kiros anıt-mezarı büyük ölçüde
bozulmamış olarak muhafaza edilmekte. Bu anıt- mezar UNESCO dünya mirası
listesinde yer almakta.
Bir başka örnek,
devrimin ilk yıllarında okulların bir haftalık Nevruz tatilinde tatil yapmaması
ve öğretime devam etmesi kararının velilerin çocuklarını okula göndermemeleri
üzerine, uygulanamamasıdır. Zira,İslami yönetim özellikle devrimin ilk
yıllarında Nevruzolayına sıcak
bakmamış, hatta bu geleneksel şenliği resmi takvimden silmeye kalkışmıştır.
Ancak halkın Nevruz’a bağlılığı devam edince, yönetim çark etmiş ve Nevruz 5
gün resmi tatil, fiilen de iki hafta olarak kutlanmaya devam edilmiştir. İlginç
bir gelişme, İslam öncesi bir gelenek olan Nevruz’un kutlanması için Dışişleri
Bakanı Kemal Kharrazi’nin Nisan 2000günü kordiplomatik için ilk kez bir resepsiyon düzenlemesioldu.Geleneksel müzik örneklerinin sunulduğu bu davet alışılmamış bir
etkinlikti. Diğer yandan, Persepolis’te Kültürel Miras Örgütü tarafından ilk
kez Nevruz festivalinin düzenlendiğini belirtmek isterim. Fars eyalet valisi bu
festivalin reformcu Cumhurbaşkanı Hatemi’nin “uygarlıklar arası diyalog”
bağlamında tasarlandığını vurguladı. İran’da kökeni 6-7 bin yıl öncesine ulaşan
Şeb-i Yelda ( Senenin en uzun gecesi) de aile içinde çeşitli meyvelerin sofrada
sergilendiği ve eğlenildiği bir gece olarak kutlanır. İslami yönetim bu
geleneğe de saygı gösterdi.
İslami yönetim, İran’ın
kültürel birikiminde çok önemli bir yeri olan edebiyat alanında başlangıçta
belirgin bir isteksizlik ve hatta Ömer Hayyam örneğinde olduğu gibi aşağılama
çabaları içinde oldu.1998’ Kasım ayında
Meşhed’i ziyaretimde programa,Firdevsi’nin Tus kentindeki anıt-mezarını dahil ettim. Büyük şair ve
Şahname destanı yazarı Firdevsi’nin anıt- mezarı bir süre bakımsız kalmışsa da,
son yıllarda restore edilerekziyarete
açılmış. Firdevsi, yazımı seneler süren destanı Arapça ve diğer yabancı
sözcükleri kullanmadan tamamlamış. Bu nedenle en büyük milli şair olarak
saygınlık kazanmış. ÖmerHayyam’ın
mezarı ise Nişabur’da. Devrim yönetimi adının dahi anılmasından hoşlanmıyor.
1999 Mayıs ayında iki günlük bir hafta sonu ziyaretimde rehber eşliğinde
Persepolis’i, daha sonra daİran’ın
büyük şairlerinden Hafız ve Sadi’nin mezarlarını ziyaret ettim. Çiçekler
içinde, bakımlı idiler.
İran devrim yönetiminin
muhafazakar tutumu güzel sanatları da genelde olumsuz etkiliyor. Ancak, bunun
bir istisnası var: sinema.İran
sineması, dünyada çok sayıda ödül kazanarak dikkatleri çekiyor. Rejimin
katılığı ve hoşgörüsüz tutumuna karşın, İran filmleri, yöneticileri ve
oyuncularıyla adeta bir destan yaratıyor. Bu nasıl mümkün oluyor? İlk akla
gelenpragmatik çevrelerin,
Cumhurbaşkanı Hatemi’nin ılımlı reformcu politikalarından cesaret alarak,
sinema aracılığıyla, İran’ın bozulan imajının düzelmesini önemsemeleri vemuhafazakar kesimi, anlayışlı olmaya zor da
olsa ikna etmeleri.Bir başka etken de
sinema sektörünün yetenekli ve deneyimli bir kadroya sahip olması. Buna Avrupa
sinema sektörünün ilgisini de eklemek mümkün. 1999 Ağustos ayında, Dışişleri
Bakanlığı’nın organizasyonu ile kordiplomatik için bir film gösterisi
düzenlendi. Yapımcısı ve yönetmeni39
yaşinda bir kadın: Tahmine Milani. 1989 yılından buyana senaryolarını kendisinin yazdığı dört
filmin yönetmenliğini de üstlenmiş. Bizim seyrettiğimiz filmin adı : İki kadın.
Filmde, kadına toplumda hakettiği yeri vermek istemeyen katı muhafazakar zihniyet
çarpıcı biçimde sorgulanıyor. Ayrıca, İran’daçağın gerisinde bulunan yargı sistemi eleştiriliyor. Yapımcı-yönetmen
Tahmine Milani bu filmin çekimi ve gösterime girmesi için senelerce mücadele
etmiş, sonunda Hatemi döneminin nisbi hoşgörüsünden yararlanarak, izin
alabilmiş. Filmde başrolü oynayan Niki Kerami dış ülkelerdeen başarılı kadın oyuncu ödülünü
kazandı.2000 yılının Nisan ayında
“Şokeran” adında bir başka İran filmi izledim. Filmde, İran’da eski bir gelenek
olan geçici evlilik(sige) kurumunun
mutsuzluğa yol açtığı tezi işleniyor. Yan konu olarak uyuşturucu bağımlılığının
zararları sergileniyor.Hatemi döneminde kültür alanında başka gelişmeler de
gerçekleşti.2000 Şubat ayında, İslam
devrimin 21nci yıldönümüetkinlikleri
kapsamında “ Fecr Sinema” ve “ Fecr Müzik” festivalleri düzenlendi. Bir başka
ilgi çekici olay2000 yılı Mart ayında
İtalya Dışişleri Bakanı Lamberto Dini’nin Tahran’ı ziyareti vesilesiyle
düzenlenen klasik batı müziği konseridir. Bu ziyaret, aynı zamanda Avrupa ile
İran arasındaki ilişkilerin yumuşamaya başladığını işaret eden bir ilkti.
İran devrimikültürel alanda ilk yıllardaki katı ve hatta
bağnaz tutumunu özellikle Humeyni’nin ölümünden sonra nisbeten yumuşatmış ya da
yumuşatmak zorunda kalmıştır. Halk, İran’ın İslam öncesi dönemde edinmiş olduğu
kültürel kazanımları muhafaza etmek için mücadele etmiş ve İran kimliğinin
ayrılmaz ögeleri olan Nevruz, Şeb-i Yelda gibi geleneklerini yaşatmış ve
yaşatmaya devam etmektedir.
The Echo of “Allahu Akbar”Muslim Calls to Prayers Get a Mixed Reception in Germany
A growing number of mosques in Germany are seeking permission to conduct calls to prayer over loudspeakers. Residents and critics in some cities are pushing back.
Every year, Ditib, the Turkish mosque association, organizes a competition for Muslim boys from all over Germany in which they compete in reciting the Koran and the adhan, the Islamic calls to prayers.
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Mastering the adhan is an art. The crier is called a muezzin, and it’s not a recommended pursuit for people with a poor musical sense. This is partly for the benefit of people living near the mosque. A bad adhan is "an agony” and an imposition for the public, one Istanbul author once wrote in a column. That’s why good training is imperative for any burgeoning muezzin.
The musical talent of muezzins has never really been a real issue in Germany. You don’t hear the adhan in most German cities, but even though the call to prayer is only permitted in a small number of communities, the number is growing. A poll conducted by DER SPIEGEL found that eight of the 100 most populous German cities have given their go-ahead for calls to prayer to be practiced in the Muslim religious communities there. Even in some smaller communities like Stolberg and Eschweiler near Aachen, in western Germany, or the city of Neumünster in Schleswig-Holstein, "allahu-akbar” can be heard echoing over the roofs.
When places of worship had to remain closed during the lockdown to halt the spread of the coronavirus, some Muslim communities were granted temporary permits to do the calls to prayer. Ditib estimates that figure to be around 100. In many places, the adhan could be heard at the same time as the church bells in a show of solidarity and comfort.
"In a few communities, the positive experience in the neighborhood has led to an increase in public acceptance for public calls to prayer,” says Zekeriya Altuğ of Ditlib’s national chapter. In those places, the practice has already become a part of everyday life, but debates over whether to allow it are still continuing in other communities.
No Easy Issue
For cities and towns and the Muslim communities, the muezzin isn’t an easy topic to discuss. It is legally complex. In theory, at least, the adhan should be protected religious freedom, like the ringing of church bells, but this fundamental right that can also be restricted, for noise protection, for example.
In Islamic countries, the muezzin gives the calls to prayers five times a day, including at dawn, which would be unthinkable in German residential areas. The Fatih mosque in Düren, in the western German state of North Rhine-Westphalia, issues the calls to prayers at least three times a day and, as such, is an exception to the tradition. Residents in the city have had years to get used to it. The Islamic community there began fighting for that right way back in the 1980s. Most mosques in Germany that do broadcast the muezzin only do so before prayers on Fridays.
The thorniest question revolves around so-called negative freedom of religion, meaning the right not to be disturbed by any religion. Many people are annoyed enough by the ringing of church bells. But the muezzin’s proclamations of faith go a step further. In Arabic, these include sayings like "God is great,” or "I bear witness that Muhammed is the messenger of Allah” or "There is no God but Allah.”
One married couple living in Oer-Erkenschwick in North Rhine-Westphalia didn't want to accept the calls to prayers in their town on Fridays and took their complaint to a regional administrative court in 2018. The court in Gelsenkirchen ruled that the muezzin could no longer conduct calls to prayer there. The city (and not Ditib, the mosque organization) then appealed the ruling. The city argued that the plaintiffs probably could not even hear the calls to prayer given that they live nearly a kilometer away. The Higher Administrative Court in Münster is still due to decide on the appeal.
Many have come out on social networks in support of increasing the number of places allowing muezzins to recite the calls to prayer. The video of the first calls to prayer to take place at the Merkez Mosque in the city of Duisburg drew close to 300,000 views on YouTube. It also attracted 1,500 comments, with almost all written in Turkish. Many were pleased about the "beautiful adhan” or were thankful that "Germany is so tolerant,” and others suggested "the adhan should echo in all the streets in all countries of the world” or that the Islamophobes in Germany should "finally feel the strength of Allah.”
A Triumph of "Strong Islam”?
Ethnology professor Susanne Schröter of Frankfurt’s Goethe University argues that such comments show that many Muslims viewed the calls to prayer positively as the triumph of a "strong Islam” over a "weak Christianity.” Schröter has conducted extensive research into political Islam and sees a dangerously strong influence on the part of Turkish President Recep Tayyip Erdoğan and his government on Germany’s large Turkish immigrant population.
Members of Erdoğan’s AKP party have repeatedly spoken of a new Ottoman Empire and dreamed of the Islamization of other countries. "The adhan is the verbal declaration that Islam is the only true religion,” Schröter argues. "Many conservative Muslims, particularly officials with Muslim organizations, believe this also needs to be implemented in Germany.” As such, Schröter says she believes it is problematic to give blanket permission for the calls to prayer.
But that position annoys many Muslim organizations in Germany. Zekerya Altuğ of Ditib says the call to prayer is "always discussed in association with fears of alienation.” The association, which operates around 900 mosques, describes itself as "politically neutral,” but it has been criticized repeatedly for its close ties to Erdoğan’s government in Turkey.
A Friday sermon on Ditib’s website states: "In places where the calls to prayer are absent, the souls of Muslims are literally orphaned.” But Altuğ says that the national organization has also recommended its members to approach the issue cautiously. "Good neighborliness is a precious thing to us." Altuğ says it would welcome it if the adhan became a part of "normality.” He says, "This longing for public calls to prayer also has something to do with feeling a sense of home.”
A Charged Atmosphere
In its "Islamic Charter,” the Central Council of Muslims in Germany’s (ZMD) policy statement on the relationship between Muslims and the state and society, the body says it would welcome "permission for calls to prayer over loudspeakers” in Germany. "However, we prefer to hold back on this demand for the moment and leave it up to local mosques to decide how they want to address it,” says ZMD Chair Aiman Mazyek.
He says the atmosphere is too charged at the moment and that the far right are using the debates over the calls to prayer for propaganda and to further fuel fears of the religion. He adds that too many issues in Islam are exploited by extremists, by the far right and Islamists alike. "It makes you want to pull your hair out,” says Mazyek. He says critics like Susanne Schröter only ever describe the Islamist side. But he says the authority to interpret the calls to prayer should not be ceded to them.
A debate has also erupted over the permission to conduct the calls to prayers in the city of Herford. A few weeks ago, the city gave the local mosque, which is operated by Ditib, permission to do so. Local politicians with the far-right Alternative for Germany (AfD) party protested, arguing that the permit shows "just how far the Islamization of our homeland has already progressed.” Each Friday, a single opponent of the calls to prayer who describes himself as being "neither a left- nor a right-wing extremist” tries to drown out the muezzin. He says that to him, the muezzin’s call is like a "call to the caliphate.” The man has been charged with disturbing the freedom of religion.
The local Westfalen-Blatt newspaper reported that the man once rang a cowbell, which the police confiscated because he was disturbing the peace. Another time, he banged a spoon against a pot.