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215 Elena Labrado Calera An analysis of the plurality of political Islam. The cases… minorities that live among us»55. Thus, among other things, the AKP believes that Turkey has «overcome» the secular republican regime and sees its «democracy» as different. So, the question at this point would be: What will you call the regime that emerges after the process initiated by Erdogan in 2013 has been completed? Only «presidentialist»? And there are more questions, such as: What will happen to all the supporters of a secular state, and those who are not convinced by present-day Islam? And what will Erdogan do with all the power he has amassed when the numbers for the democracy, the votes, do not tally with the plan he has devised? When something similar happened during the general election of June 2015, the president steered his party towards extreme nationalism and invoked the threat of a violent internal and external enemy. And it worked; at the snap general election in November that year, AKP had a landslide victory. This came with a price, however; as British journalist and commentator on Middle Eastern affairs, Christopher de Bellaigue, has pointed out «the combination of nationalism and religiosity is like nothing I have seen in twenty years of following Turkish politics»56. In addition, Metin Gurcan, a Turkish security analyst has underscored how, as a result of the recent coup attempt «Turkish civilian-military relations have become a new domain for political conflict on the nature and extent of secularism, Kemalism, and religion, which is not good»57. Thus, in this case, although religion is part of the DNA of the political system that Erdogan has designed, its action is fundamentally and primarily political; motivated by his intention to make his political plan a reality and to personally direct it for as long as possible. This raises many questions about the future of the regime and the country. What seems clear, however, is that the charismatic Turkish leader is not lacking popular support. Therefore, it appears that, not only in order to survive, but also to achieve its political goals, political Islam is willing to adjust to the rules of the political system in each country. Morocco’s PJD has had to make greater concessions and adjustments and, while Tunisia’s Ennahda has made greater progress, it has also had to make major concessions, and AKP has resorted to traditional and, if I may be so bold as to say, «very alla turca» authoritarian solutions. The impression is that, despite the obvious ideological similarities, in practice, just as religious practices and societies vary from one Muslim region to the next, the same occurs with political solutions. On the one hand, we have the tendency towards authoritarianism that is in Turkey’s DNA and something it shares with its neighbours 55  http://www.haaretz.com/middle-east-news/turkey/.premium-1.732749?v=7AE770EFD8B39F184 21631B3A92A36D5 Accessed on 24-07-2016. 56  Http://www.nybooks.com/daily/2016/08/06/turkey-chooses-erdogan/ Accessed on 15-08-2016. 57  http://www.aljazeera.com/news/2016/08/military-shake-affect-turkey-future-160814031324825. html Accessed on 15-08-2016. http://revista.ieee.es

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