By M. Hakan Yavuz
In November of 2002, the Justice and improvement get together swept to victory within the Turkish parliamentary elections. due to the party's Islamic roots, its electoral triumph has sparked a bunch of questions either in Turkey and within the West: Does the social gathering harbor a mystery Islamist time table? Will the hot govt search to overturn approximately a century of secularization stemming from Kemal Atatürk's early-twentieth-century reforms? such a lot essentially, is Islam appropriate with democracy? during this penetrating paintings, M. Hakan Yavuz seeks to respond to those questions, and to supply a complete research of Islamic political identification in Turkey. He starts off within the early 20th century, while Kemal Atatürk led Turkey via a technique of speedy secularization and overwhelmed Islamic competition to his authoritarian rule. Yavuz argues that, considering Atatürk's dying in 1938, notwithstanding, Turkey has been progressively relocating clear of his militant secularism and experiencing "a quiet Muslim reformation." Islamic political id isn't really homogeneous, says Yavuz, yet could be glossy and innovative in addition to conservative and possibly authoritarian. whereas the West has characteristically noticeable Kemalism as an engine for reform opposed to "reactionary" political Islam, actually the Kemalist institution has generally used the "Islamic chance" as an excuse to prevent democratization and therefore carry directly to strength. Yavuz deals an account of the "soft coup" of 1997, within which the Kemalist military-bureaucratic institution overthrew the democratically elected coalition executive, which used to be led by way of the pro-Islamic Refah social gathering. He argues that the tender coup plunged Turkey right into a renewed legitimacy main issue which could simply be resolved by way of the liberalization of the political procedure. The publication ends with a dialogue of the latest election and its implications for Turkey and the Muslim global. 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. according to large fieldwork and interviews, this paintings bargains a cosmopolitan new realizing of the position of political Islam in a single of the world's such a lot strategically vital international locations.
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Extra info for Islamic Political Identity in Turkey (Religion and Global Politics)
The expansion of public spaces plays a critical role in the formation and articulation of the competing Islamic identity movements. These identity movements entail a yearning quest for public ethics and justice in Muslim societies. In short, these movements are sites of articulating and bringing a diVerent conception of the “good life” through negotiating with modernity. The constructivist approach to Islamic political identity has three advantages over those just outlined. First, it does not confer agency to a reiWed Islam but rather to living Muslims whose actions are embedded in particular loyalties and networks.
29 They argue that the formulation of public policies shapes the allocation of resources within societies and the political consequences that Xow therefrom. . 30 While the contextualist approach is a great improvement over the previous essentialism, it has ignored the dynamic changes that have occurred in numerous Islamic movements over time and the constitutive and framing role of popular Islamic culture. In order to understand the rise of a new Islamic political consciousness, we need a new framework that incorporates ideas and traditions within evolving social and political contexts.
The Turkish case proves that the predictions of the modernization school failed to materialize because of each Muslim’s ability to reimagine his or her faith in a Xexible and subtle fashion. This approach stresses the adaptability of religious tradition and its ability to reproduce itself within new spaces and forms of communication. ”56 Rather, it is a repository of practices that present a vision of justice and the good islamic social movements 35 life. In order to understand the meaning and the role of Islam, one needs to focus on “the individual Muslim actors, knowledgeable human agents who are possessors and strategic utilizers of local Islamic knowledge”57 and the macrohistorical forces that either expand or shrink opportunity spaces.
Islamic Political Identity in Turkey (Religion and Global Politics) by M. Hakan Yavuz