Nevertheless, the Iranian election was held with participation of around 38 million voters who account for 73 percent of the total eligible voters and the cast votes were counted with an extreme transparency and care to the extent that even the reporters turned impatient and start to make noises for quicker announcement of the results. In the presidential election of 2013, a great majority of the eligible voters participated and surprisingly the winner was a pro-reformist candidate whose victory nobody expected outside of Iran and even some of the Arab media especially the pro-Saudi Alarabieh TV channel called it an illusion and talked about boycott of election by majority of the population. The presidential election of this year compared to the highly turbulent election in 2009 which triggered at least one-year absolute unrest in the Iranian society was held in an orderly and peaceful sphere. However, with coincidence of the presidential election on late June 2013 in Iran with the unrests in Turkey, the rivalry of Turks has entered a new phase. On the other hand, Turkey with a predominantly Sunnite population and due to the history of Ottoman Empire and its long dominance over Sunnite populations in the region has the necessary potentials for exercise of influence in the Sunnite world. Iran with a Shiite majority is the heart of the Shiah world and for this reason it evidently enjoys great influence and superior position among Syrian Alawites and Iraqi and Lebanese Shiites. Both countries seek for promotion of their own political-ideological models in other Muslim nations, especially in the Arab world. Now, it is no secret to anyone that Iran and Turkey have turned into two rival and influential powers in the region. The Middle-East developments, like the history of this region, are unpredictable. This so called political-ideological benchmarking is particularly focused on the two countries of Iran and Turkey. The efforts and search for such models by Arab nations in recent years, especially with occurrence of the Arabic revolutions and rebirth of the Islamic-national awaking in these countries, have gained momentum. However, failure and humiliation of the Arabic Nationalism in the War of June 1967 and advent of the military dictatorships in the Arab world once again encouraged the Arabs to adopt the model of other Muslim nations. With passage of time and the birth of the Arabic nationalism in Muslim Arab nations and emergence of the political-clerical partisanship in these countries, the Muslim world for some time gave up the idea of intellectual dependency on the Western values and ideals and sought for a kind of Arabic version of the self-revival movement propagated by Seiyed Jamaladdin Assadabadi. Would Arabs Rather the Government of Justice and Development or the Government of Insight and Hope?
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