Islam In Turkey Research Articles

History of the Development of Islam in Turkey

This article discusses Turkey which has developed rapidly for hundreds of years. Although the majority of the population is Muslim, Turkey has developed into a republic with a secular democracy. The history of the development of Islam in Turkey has made a country that constructs Islam as a rational religion. The first period begins with the establishment of the Ottoman empire, the second period is marked by the restoration of the empire, the third period is the ability of the Ottomans to defend their territory, the fourth period the empire subsides then progresses, the fifth period is the rise of Turkish culture and becomes a republic not based on empire, caliphate and dynasty.

Humor in conversation among bilinguals

In this study, we analyse conversations recorded during ethnographic research in two bilingual communities on the island of Rhodes, Greece. We examine: (a) the bilingual in Greek and Turkish Muslim community of Rhodes (Georgalidou et al. 2010, 2013) and (b) the Greek-American/Canadian community of repatriated emigrant families of Rhodian origin (Kourtis-Kazoullis 2016). In particular, combining interactional and conversation analytic frameworks (Auer 1995; Gafaranga 2007), we examine contemporary approaches to bi-/multilingualism focusing on the pragmatics of humour in conversations among bilinguals. We scrutinise aspects of the overall and sequential organisation of talk as well as instances of humour produced by speakers of different ethnic origin, generation, and social groups. We focus on the construction of “otherness,” which reflects the dynamic interplay between the micro-level of conversational practices and the macro-level of discourse involving contrasting categorisations and identities pertaining to differently orientated ethnic and social groups. Based on the analysis, we will show a) how humorous targeting orients in-groups versus out-groups, and b) mediates the dynamic process of constructing the identity of speakers who, being members of minority linguistic communities, represent “otherness.”

Aspects of Populism and Nostalgia in the akp’s Turkey

Abstract As a consequence of a long series of domestic and international political, economic and social developments that resulted in the rise of political Islam in Turkey, the Justice and Development Party (akp) came to power in 2002. Since then, it has been the dominant party in the country, developing a political narrative and a public discourse that have many attributes of modern populism. In line with its strategy to consolidate its power, the akp espouses a populist public discourse that is distinctive and multifaceted. One of its most important manifestations is the mobilization of the population through neo-Ottoman nostalgia, in a context of politicization of emotion to connect with the broader masses.

SELÇUKLULAR DÖNEMİNDE İKTANIN GULAMLAR ÜZERİNDEKİ SOSYAL VE EKONOMİK ETKİSİ

Yaklaşık bir buçuk yüzyıl boyunca, büyük Selçuklu İmparatorluğu, şimdiki yirmi ülkeyi kapsayan toprakları, merkezi olarak ve bazen de dolaylı olarak yönetti. Bu hükümetin yapısal ve kurumsal kapasitesi ve etkinlikleri, büyük devlet arazilerinin optimal yönetimi alanında ikta sisteminin kurulması ve farklı alanlarda santrifüj yönetiminin dengelenmesi dahil olmak üzere çeşitli alanlarda yeniliklere sahipti. İkta iki kurumu, askeri ve ekonomik sektörü birbirine bağladı. Bu sistem ayrıca idari alanda da birçok sorunu çözdü. Ancak; ikta sisteminde oluşan bazı işlev bozuklukları yüzünden bu dönemde siyasi gerilemeye yol açmıştır. Bu vakalar arasında, önemli olan ve sınır illerinin (özellikle doğu sınırlarının) giderek bağımsız bölgesel yönetimlerin oluşumuna zemin oluşturan, Gulam-Sepahsalar'a devredilmesi de vardır.
 Selçuklular döneminde Nizamülmülk önderliğinde tamamen yeni bir sistem oluştu ve Selçuklular bu sistemle diğer Müslüman devletlere model oldu. Yukarıdaki tartışmaya ek olarak, bu çalışma, Selçuklular döneminde iktanın gulamlar üzerindeki etkisini inceler.

Reading on Domestic Life Before and After the Period of Turkish-Greek Population Exchange from Historical Houses: Niğde Oral Mansion Sample

After the compulsory exchange of populations between Greece and Turkey in 1923, immigrants started a new life in another country. During this process, the need for shelter was tried to be solved by placing Turkish Muslim immigrants into the exchanged Greek non-Muslims’ houses. In this study, data related to the changing domestic life and space with the user before and after the exchange in a mansion in Turkey were obtained with documentation in accordance with the architectural preservation discipline. The social, cultural, economic, religious differences of the leaving Greek family and the Turkish family that moved into it, were reflected in the transforming spaces of the mansion. Oral and written historical research on the building has been supported by documenting building following the architectural conservation discipline. Data about the life of the Greeks, the first owners of the mansion, which is located in the Cappadocia region in Nigde, can be read from the functions of the places, the workmanship of the building, the quality of the materials used, the stone and woodwork decoration features. The spaces used in the mansion have changed and transformed over time in accordance with the users’ religious belief, culture and economic situation of the after exchanged period. Reading and interpreting the story of a historical building containing information about the period in this way has also revealed the adaptation of human beings to sustainable life and space. Thanks to this adaptation, these historical houses with a history of more than hundred years have been preserved.

Diaspora politics and religious diplomacy in Turkey and Morocco

ABSTRACT This article aims to analyse the importance of diaspora politics and Islam in Turkey and Morocco. The main premise of the article is that both states have increasingly relied on diaspora politics and religious diplomacy to attain both domestic and foreign policy gains. Using a Most Different Systems Design (MDSD), this article first examines each country’s political framework to determine how diaspora politics and foreign policies are outlined. Then, it demonstrates how both states use diaspora politics and religious diplomacy to access their diaspora groups in European countries, enhance their regional and global influence, and alter domestic political arrangements to amass power.

Bunalımdan Dostluğa: Yugoslavya Kralı I. Alexander’in Atatürk İle Görüşmesi (4 Ekim 1933)

The rapprochement of Turkey and Yugoslavia shows parallelism with important developments in the course of history. As a matter of fact, the common historical past of both countries was the Balkan policy, the legacy left behind by the withdrawal of Muslim Turks from the Balkans, and most importantly, their establishment as two new states after the First World War. Therefore, the possibility of a new war due to unresolved issues after the World War II and the aggressive policies of Italy and Germany brought along new searches. İn this context, Atatürk felt the inevitability of an alliance in the Balkans, taking into account the possibility of a war. The foreign policy of Atatürk's period was shaped with a peace-oriented tendency, which helped him to get closer to the states that were in favor of peace. This rapprochement took place with Yugoslavia, which was worried about the Balkan geography. The dominant factor that brought Yugoslavia and Turkey together on the same plane was regional approaches. Atatürk's pro-peace stance greatly influenced King Alexander and therefore caused him to pay a visit to Turkey on 3-4 October 1933. This visit was to see closely the stage that Turkey had gone through in a short time and to lay the groundwork for the search for a new alliance between the Balkan states. Acting with this mission, King Alexander assumed the role of a bridge for the security of the Balkan geography. Alexander, who wanted to take advantage of Turkey's active position at this point, had been in close contact with Atatürk. The establishment of the Balkan Pact was the fruit of this effort.

İlhami Emin’in Yürüyen Duvar’ında Yörüklerin Yaşam Biçimi Olarak Melamilik ve Bektaşilik

The modern narrative genres, which began to be seen with the Tanzimat Period, are manifested in literature produced by Macedonian Turks after World War II. Political developments in the region have been instrumental in this. Afterwards, it can be said that literature in the region is based on poetry and story. The novel, on the other hand, is very backward. The Walking Wall was published in 2008 with the claim of “the first Yörük [nomad]Turkish novel written and published in Turkish in the Balkans”. The appearance of mystical understandings in Islam corresponds to about a century after the death of the Prophet Muhammad. Traces of Malāmatism have been possible since the 9th century. The fact that the Islamization of Turks coincided with the same periods was instrumental in shaping the Turkish conception of ṣūfīs on Malāmatism. The perception of Turkish Muslims was largely encoded in this way and cultural internalization took place. Bektashism is one of the most mystical understandings originating from Central Asia, which is trying to reach the “perfect person” based on waḥdat al-wujūd, Malāmatism and Bektashism have a significant impact on the Islamic life of the people. It is seen that ṣūfīs or related figures are also involved in the fiction of the Turkish novel under the influence of postmodernism. In particular, Mawlawism and his important characters can be remembered as examples. It is also noteworthy that Malāmatism and Bektashism shape the elements of novels in The Walking Wall. The aim of the research is to reveal how these structures, a way of life, are reflected in the novel. For this purpose, content analysis technique was used from qualitative research methods. The name of the novel, the cover, its consistence from twelve chapters and violation of spelling rules can be seen as a reflection of Bektashism and Malāmatism on the external structure of the novel. This situation occurs in two ways in the content. The first is the historical narrative and the biographical narrative that parallels it. The leading names of these religious understandings and other names that the author indirectly associates with these understandings (Hacı Bektaş-i Veli, Muhammad Nūru’l Arabī, Kaygusuz Abdal, Pir Sultan Abdal, Yunus Emre, Mevlana) have an important place in the narrative. The fact that these personalities have religious aspects as well as literary aspects increases inter-texting in the novel. 

Creating the Desired Citizen: Ideology, State and Islam in Turkey

Creating the Desired Citizen: Ideology, State and Islam in Turkey

Italy’s Sea: Empire and Nation in the Mediterranean, 1895–1945

Italy’s Sea: Empire and Nation in the Mediterranean, 1895–1945

Fethullah Gülen: Interfaith Dialogue as a Way to the Global Peace

Fethullah Gülen is an authoritative mainstream Turkish Muslim scholar, thinker, and educational activist who supports interfaith and intercultural dialogue. He is opposed to violence and to turning religion into a political ideology. In Turkey, he has been credited for bringing about positive atmospheres between the Muslim population and the various religious minorities such as the Christian and Jewish communities. Outside Turkey, his ideas on interfaith dialogue have inspired many to establish organizations engaging in dialogue with the same objectives of mutual understanding, empathetic acceptance, peaceful coexistence, and cooperation. He has outlined four main foundations in his dialogue, namely, love, compassion, tolerance, and forgiveness, as a form of a religious order which is known as the universal values. He has introduced two types of practical dialogue, which are the dialogue through mass media and the dialogue through educational institutions, which aim to create a better understanding between the Muslims and non-Muslims among the Golden Generations. Over the years, Gülen is a champion of interfaith dialogue who has been committed to bringing global peace beyond the boundary of religion, race, and region.

The Influence of Religious Attitudes in Turkish Muslim on Women's Hijab Fashion Style and the Role of Reference Groups

The practice of hijab fashion gains new meanings. Along with fashion, hijab is beyond religious and political meaning and appears as an object of consumption in Turkey. The effect on the purchasing decision process in Turkey may vary according to the family structure the role and status in the society and the environment of consumers. The convenience sampling method was used in the selection of 448 people to participate in the study. In the research, the survey technique, one of the quantitative research methods, was chosen as the data collection method. This paper has examined to determine the effect of religious attitudes of women wearing hijab on the choice of hijab fashion, type of purchase behavior and the moderating role of reference groups. Within the result of the study, when the relationship between the religious attitude, hijab fashion style and purchasing behavior is examined, it is found that internalized belief dimension affects religion-based purchase, planned purchase, and hijab fashion style. Significant relationships were found between the dimension of traditional religiousness, types of purchase, and hijab fashion style. Traditional religiousness affects, religion-based purchase socialized purchasing behavior, brand-based purchase, and hijab fashion style. When the relationship between dependent and independent variables are examined by participating in the moderating role of the reference groups, it is seen that family, friends and role models play moderating role in this relationship.

THE ROLE OF THE TURKISH MUSLIMS IN THE SOCIO-CULTURAL FORMATION OF BENGAL DURING THE SULTANATE PERIOD (1204-1525)

This research analyzes the role of Turks in the socio-cultural development of Bengal during the Sultanate Period (1204-1525). The study showed that Turkish Muslims contributed significantly to the establishment of fundamental rights in Bengal, such as protecting the rights of people of all faiths, social equality, a fair judiciary, and security. Moreover, the teachings and campaign of Sufis against injustice, including the caste system, social inequality, intolerance, raised public consciousness and people of different religions became interested in Islam as they were fascinated by Sufis' generosity, humility, and normal lifestyle. Followers of all religions were given the opportunity to participate in administrative activities based on merit, generosity, and cooperation provided to other religions; as a result, communal harmony and religious tolerance were achieved. The universal education system was introduced as well as Bengali language and literature were developed. Scholars of other religions were also encouraged, engaged, and respected in the pursuit of knowledge. The isolated areas of Bengal were united for the first time, and the Bengalis formed a nation under the reign of the Turkish Ilyas Shahi dynasty. The study concludes that Turkish Muslims contributed to the development of almost every section of Bengali society and culture.

Establishment of provincial darülmuallimin-i sıbyan in the Ottoman Empire: Adana Darülmuallimin-i Sıbyan (1892-1908)

In the multinational Ottoman Empire, different ethnic communities gave education according to their own language, tradition and religious beliefs in the educational institutions they established. In this context, Muslim Turks, who were the founding elements of the Ottoman Empire, also established their own educational institutions. Traditionally, Muslim Turks were educated in madrasahs and sıbyan schools (primary schools). These educational institutions were based on rote learning and partially dependent on Shaykh al-Islam in terms of their educational understanding and system. In the 19th century, innovations were made to save the disintegrating state. Innovations were also made in the field of education, and Ottoman junior high schools were opened in 1838, apart from traditional education institutions. The newly opened high school were tried to be kept out of the traditional education system and understanding. For this reason, the different course curriculum and application applied in high school is called the New Method. Darülmuallimin (Teacher's School) was opened in 1848 in order to train teachers equipped to implement the New Method. However, the known inadequacy of primary schools was seen once again in the inadequacy of students who came to secondary schools. Innovations at the Sıbyan level have become irrecusable. For this reason, usul-i cedit was tried to be spread in the ibtidai schools opened at the primary education level. Then, Darulmuallimin-i Sıbyan (The School of Primary Teachers’ Training) was opened in 1868 to train teachers for primary schools. Primary schools and Darülmuallimin-i Sıbyans opened in Istanbul were tried to be popularized in the provinces. In this context, a secondary school and a primary school were opened in Adana in 1880 and Darülmuallimin-i Sıbyan School in 1892. While teachers were trained in a new way in Adana Darülmuallimin-i Sıbyan school, existing teachers and village imams were trained in a way that can be called in-service training. However, Adana Darülmuallimin-i Sıbyan was not very popular and did not have many students. This study is primarily a historical one, and the establishment of Darülmuallimin-i Sıbyan in Adana and why it did not have many students and the problems that arose were examined based on archival documents. The establishment and development of Adana Darülmuallimin-i Sıbyan School between the years 1892-1908 has been tried to be explained in a cause-effect relationship with a historical perspective. In the study, Ottoman archive documents, educational yearbooks and Adana province yearbooks were used. In addition, copyrighted works were also used.

The Inner and the Outer Foreign Territory— A Qualitative Study Measuring Ambiguity Tolerance Within Young Muslims Living in Germany

Against the backdrop of globalisation on the one hand and nationalisation on the other, the question of tolerance of ambiguity, i.e. of tolerating cultural ambiguity and vagueness, is of particular importance. This qualitative study investigates what tolerance of ambiguity means in a group of 50 young Turkish Muslims living in Germany. A high tolerance of ambiguity is mentioned much more frequently in the interviews than a low tolerance of ambiguity with tendencies towards (religious) radicalisation. Appreciation of different cultures and lifestyles and a certain resilience to discrimination go hand in hand with a high tolerance of ambiguity. However, it is also possible that despite high tolerance of ambiguity, the corresponding attitudes remain ambivalent. A lack of support, difficult interpersonal conflicts (especially in one’s own family), and a turn to religion occur together with expressions of low ambiguity tolerance. The casuistic representations deepen the impression that high ambiguity tolerance is favoured in triadically structured families functioning as a collective, whereas early traumatic experiences and emotional distance in crises promote low ambiguity tolerance, especially in adolescence. The results underline the importance of high tolerance of ambiguity on the part of both the host country and the migrants.

Agop, Salomon and Despina: Content Analysis of Non-Muslim Representations in Yeşilçam Cinema

In the years between 1956 and 1975, Turkish film production boomed. These two decades were also the very last years in which non-Muslim characters were still appearing in a wide range of productions, and so they offer an important window into the representation of non-Muslims in the Turkish cinema of this period, known as Yeşilçam. This essay explores these representations by analyzing 82 films featuring 121 Turkish Greek, Armenian and Jewish characters. The representation of these non-Muslims is considered through the characters’ importance to the plot, their names, genders, manners, ways of speaking, occupations, families, religious activities, relationships with Turkish Muslim characters, and the stereotypes associated with them. Unsurprisingly, non-Muslim characters often occupy minor, one-dimensional – and sometimes threatening – roles as these films are concerned with the stories of Turkish Muslim characters, who not only comprise the dominant group in society but also the vast majority of the audience. Analysis of the films indicates that representations of non-Muslim characters that originate in traditional Turkish art forms have undergone considerable change in films due to the influence of increasing Turkish nationalism, together with the Turkification policies of the Turkish state.

Creating the Desired Citizen: Ideology, State, and Islam in Turkey. By Ihsan Yilmaz. New York: Cambridge University Press, 2021. 328p. $99.99 cloth.

Creating the Desired Citizen: Ideology, State, and Islam in Turkey. By Ihsan Yilmaz. New York: Cambridge University Press, 2021. 328p. $99.99 cloth.

Can the State Make you More Religious? Evidence from Turkish Experience

AbstractThis paper first evaluates the impact of a two‐decade‐long Islamization policy carried out by a pro‐Islamist party, which came to power in 2002 in Turkey, on the attitudes of Turkish people toward religious values, religious practices, and clergy. In this regard, how the importance of religion, frequency of going to mosques, and trust in the clergy have changed among Turkish Muslims between 2002 and 2018 were examined by using World Values Survey data and employing logistic regression analysis. Estimation results indicated a reduction in belief in God, attendance to mosques, and trust in clergy, which imply the failure of the Islamization policy. Second, we explored what caused the failure by using the same data set and methodology. Our estimations suggested that the symbiotic relationship between the pro‐Islamist government and religious clergy and institutions may explain the failure. As the government is identified with religion in the eye of the public, dissatisfaction with the government turned to dissatisfaction with religious values.

Excavating Memory: Bilge Karasu's Istanbul and Walter Benjamin's Berlin

Excavating Memory: Bilge Karasu's Istanbul and Walter Benjamin's Berlin

Da’wah Thoughts of Hasan Al Banna and Said Nursi: A Comparative Research in Islamic Education Perspective

Islamic education has been strongly emphasized in Muslim communities. The quality of education and adherence to the Islamic worldview will shape Muslim personalities towards the true meaning of excellence in this world and the hereafter. This article discusses and introduces the efforts of Tawhid purification in Islamic Education perpsective undertaken by Hassan Al Banna (1906-1949 AD) and Badiuzzaman Said Nursi (1877–1960 AD) to address emergent problems within the Egyptian and Turkish Muslim community in early 20th century whereby the absorption of values and thought outside the authenticity of Islam had successfully influenced society thinking in terms of religious beliefs and practices. Both Hassan Al Banna and Said Nursi therefore offered a solution to this problem by implementing measures to purify tawhid in society. This article analyses their efforts in tawhid purification in the implementation of da’wah dictates in Egypt and Turkey. To achieve this goal, the historical analysis method is utilised to discuss the efforts of Hassan Al Banna and Said Nursi and present critical examination of his efforts to save the tawhid of Muslims and ensure they return to the true teachings of Islam. The results of this analysis highlight Hassan Al Banna and Badiuzzaman Said Nursi as a da’wah figure who contributed to tawhid purification in the Islamic world. The findings at the same time could be used as guidelines for the religious, preachers and researchers to propose tawhid purification as an important da’wah effort in society today.