Islamic political identity in Turkey by M. Hakan Yavuz

By M. Hakan Yavuz

In November of 2002, the Justice and improvement celebration swept to victory within the Turkish parliamentary elections. end result of the party's Islamic roots, its electoral triumph has sparked a number of questions either in Turkey and within the West: Does the celebration harbor a mystery Islamist time table? Will the hot executive search to overturn approximately a century of secularization stemming from Kemal Atatürk's early-twentieth-century reforms? such a lot essentially, is Islam suitable with democracy? during this penetrating paintings, M. Hakan Yavuz seeks to reply to those questions, and to supply a entire research of Islamic political id in Turkey. He starts within the early 20th century, whilst Kemal Atatürk led Turkey via a strategy of fast secularization and overwhelmed Islamic competition to his authoritarian rule. Yavuz argues that, considering the fact that Atatürk's demise in 1938, although, Turkey has been progressively relocating clear of his militant secularism and experiencing "a quiet Muslim reformation." Islamic political identification isn't really homogeneous, says Yavuz, yet might be glossy and revolutionary in addition to conservative and in all likelihood authoritarian. whereas the West has often visible Kemalism as an engine for reform opposed to "reactionary" political Islam, actually the Kemalist institution has commonly used the "Islamic probability" as an excuse to prevent democratization and hence carry directly to energy. Yavuz deals an account of the "soft coup" of 1997, within which the Kemalist military-bureaucratic institution overthrew the democratically elected coalition executive, which was once led by means of the pro-Islamic Refah occasion. He argues that the tender coup plunged Turkey right into a renewed legitimacy quandary that may basically be resolved via the liberalization of the political approach. The publication ends with a dialogue of the latest election and its implications for Turkey and the Muslim international. Yavuz argues that Islamic social events should be very important brokers for selling a democratic and pluralistic society, and that the Turkish instance holds long-term promise for the remainder of the Muslim international. in accordance with large fieldwork and interviews, this paintings bargains a worldly new figuring out of the function of political Islam in a single of the world's so much strategically vital international locations

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The autonomous state structure became a battleground for the formulation and implementation of modernizing reforms during the Tanzimat era the enduring ottoman legacy 39 (1839–1876). Two of the main legacies of the Ottoman state were its “patrimonial” and “transcendental” characteristics. By “patrimonial” I mean a political administration in which the ruler was the main source of legitimacy. ” The state remained above all local identities, and the ruler’s bureaucrats had ostensibly but one loyalty: to the Ottoman sultan.

Thus most reforms were implemented with the aim of consolidating the state’s social base. These policies did not have the original liberal intention of limiting the power of the state or creating public spaces for the expression of individual freedom. Nevertheless, a new environment was created in which ideas of citizenship and scientiWc reasoning evolved. The nineteenth-century Ottoman elite sought to consolidate state power primarily by modernizing the army, a process that transformed the army into a trend-setter and an agent for ordering the society in accordance with the needs of the state.

Instead, I mean the ability of a society to transform itself in the face of modern conditions without futile attempts to shed completely its past culture and identity. One of the major implications of modernity is the autonomization of politics and other social spheres from all-encompassing ideologies, for example, religion or secularism. The attempts by Islamic groups to cope with the fragmentary nature of modernity have created contradictory positions and languages. These contradictions impel Islamic movements toward a more liberal and pluralistic selfunderstanding.

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