The longest lasting institutional structure that established social peace in Anatolia during two major crises is the Ahilik.
Ahi culture both sheltered social relations during the post-Seljuk Fatret period and functioned effectively during the Fatret period after the Battle of Ankara.
The fact that the Ahis developed an ethical doctrine that built social peace through economic production and sharing in their localities should be scrutinized today.
With the Industrial Revolution and the change in trade routes, the economic achievements of the Ahis became outdated and could not realize a renewal that could compete.
However, in addition to this economic situation, the attitude towards social peace also constitutes a remarkable example.
The attitude of the Ahis towards the coexistence of different cultures is essentially nourished by melami ethics.
Melamism means criticizing oneself first and starting with oneself when criticizing. It is not possible to build social peace with a habit of always shifting the blame to the other person.
One of the most important problem areas in the work that continued with Devlet Bahçeli's statements and then Öcalan's messages is the lack of courage by politicians to criticize themselves.
While Öcalan is attempting to replicate the risk Bahçeli took and the persistence he displayed despite the reactions from the nationalist community, the actors of DEM politics are refraining from putting forth a bold will on this issue.
This process cannot be carried forward by fearing the reaction of fanatical circles, or by acting out of fear of losing votes.
We see a similar psychology in the AK Party's representative offices. However, this process requires the ability to distinguish between party calculations and the fundamental state policies that the country needs.
It will not be easy to create a psychology of peace from a mode of behavior that does not engage in self-criticism, that does not behave melamically, that cannot break itself first.
If the vicious circle of persistently keeping the issue in the status debate is to be overcome, the way to do so must be sought in the courage to self-criticize in order to address social concerns.