Download Islam and Secularism in Turkey: Kemalism, Religion and the by Umut Azak PDF
By Umut Azak
Kemal Ataturk's Republic of Turkey used to be arrange in 1923 as a mundane nation, sweeping political, social, cultural and spiritual reforms undefined. Islam used to be now not the professional faith of the nation, the Sultanate used to be abolished and all Turkish voters have been declared equivalent regardless of faith. yet although, in Azak's word, "secularism used to be the important guideline of Kemalism," worry of a resurgent, even fanatical, Islam, endured to hang-out the country. Azak's revisionist and unique learn units out the fight among faith and secularism yet indicates how Ataturk worked for an idealized "Turkish Islam" -- the "social cement" of the state -- stripped of superstition and obscurantism and associated with glossy technology and positivist philosophy. "Turkish Islam" has retained its conventional kinds within the smooth nation and Ataturk's Mausoleum dominates the capital and keeps to encourage a favored, quasi-religious devotion.
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Extra resources for Islam and Secularism in Turkey: Kemalism, Religion and the Nation State (International Library of Twentieth Centruy History, Volume 27)
Sample text
In this process, they often neglected the fact that the Islamic opposition also was national, unlike the way they wanted to see it. The inescapable result of the state’s attempt to monopolize the field of religion was the perception that Islamic activity independent of the state was a threat (Bozarslan 2000b). : p. 63). : p. 66). Secularism in Turkey, with its peculiar characteristics as previously described, was imposed from above by an authoritarian regime. e. 29 The following pages attempt to depict the political strategies used in Kemalism’s struggle for hegemony instead of judging it in terms of its failure or success in this regard.
Especially since the early 1990s, this annual commemoration ceremony has been attended by thousands of Kemalist civil activists and transformed into a secularist demonstration. The above narration of the event has been repeated since the 1930s in commemorative statements and ceremonies. The event in this narrative form has functioned as a model illustrating “the perpetual conflict between conservative Islamists and secular Kemalists” (Brockett 1999: 48). Accordingly, the beheaded officer Kubilay, the heroic victim of the incident, has become an icon7 of Kemalist secularism.
The public prosecutor’s indictment and the extensive nature of the investigations reflected the state’s political motive of ending the influence of this Sufi order (tarikat) which continued to survive underground despite the ban of 1925. The political elite began to express their frustration with the continuing presence of the tarikat, particularly after the Menemen Incident. For instance, Mahmut Esat [Bozkurt], the deputy of Siirt and the former Minister of Justice, wrote in the official newspaper Hâkimiyet-i Milliye that “dervish convents had been closed but the dervishes were still alive” and claimed that the real murderers of Kubilay were not simply Mehmed and his associates (quoted in İslamoğlu 1998: 78).