By Cihan Tuğal
Over the past decade, pious Muslims around the globe have passed through contradictory adjustments. notwithstanding public consciousness more often than not rests at the flip towards violence, this book's tales of transformation to "moderate Islam" in a formerly radical district in Istanbul exemplify one other event. In a shift clear of mistrust of the nation to partial secularization, Islamists in Turkey transitioned via a means of absorption into present energy constructions. With wealthy descriptions of lifestyles within the district of Sultanbeyli, this special paintings investigates how non secular activists geared up, how specialists defeated them, and the way the emergent pro-state Justice and improvement social gathering included them. As Tugal finds, the absorption of a thorough flow was once no longer easily the foregone end of an inevitable world-historical pattern yet an end result of contingent struggles. With a remaining comparative examine Egypt and Iran, the e-book situates the Turkish case in a large historic context and discusses why Islamic politics haven't been equally built-in into secular capitalism in other places.
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Additional resources for Passive Revolution: Absorbing the Islamic Challenge to Capitalism
They specialized in reading meal (translations of the Kur'an). The group developed unusual interpretations regarding daily practice. For example, they did not turn their hands upward while praying (common in Islam) and declared that it was un-Islamic to do so because it implied that God is up in the sky, whereas God is actually everywhere. The group fell apart after the leader died in a traf fic accident. During my first visit to the district, there were still several radical groups like this one.
After walking a few steps on the main street, the police blocked our way. We turned upward, we took the side streets, but we couldn't make it to the ANAP, as they blocked us once again. We only shouted a few times and we disbanded. Nazmi, the leading figure who initiated the protests, was from an eastern city and was a twenty-eight-year-old petty municipal clerk at the time. " In their hometown, the whole family followed a certain ~eyh (Sufi master): I'm a little calm and quiet, but when there is an attack against faith I cannot bear it.
After the fourth week, there was less and less participation. In the final week. there were only around ten protesters. After Beyazlt, Sultanbeyli had become the biggest center ofthe protests in IstanbuL The participation in Sultanbeyli was in at least one sense more re markable because activists from all over Turkey had flown into Beyazlt, whereas in Sultanbeyli the participants were residents. Despite protests all over Turkey. street action did not lead to any victory. The new laws regarding education did not change, the government was not replaced, and (as outlined in Chapter 2) the military sustained the repression of the movement for the coming two years.