By Berna Turam
Through the heart East, the conflict among Islamic forces and authoritarian states has undermined many democratization efforts. yet in Turkey, Islamic actors—from the G?len circulate to the pro-Islamist Justice and improvement Party—have been in a position to negotiate the phrases of secular liberal democracy. This e-book explores the socio-political stipulations and cultural venues within which Islamic routine stop to confront and begin to cooperate with secular states.Though either the G?len and JP have ambivalent attitudes towards person freedoms and diverse facets of civil society, their carrying on with engagements with the country have inspired democracy in Turkey. As they contest problems with schooling and morality yet cooperate in ethnic and gender politics, they redraw the bounds among public websites and personal lives. exhibiting possibilities for engagement among Islam and the nation, from Turkey to Kazakhstan to the us, among Islam and the nation illustrates a profitable technique of negotiating among faith and politics.
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Extra resources for Between Islam and the State: The Politics of Engagement
In contrast to strategic and tactical alliances, the feelings of belonging The Politics of Engagement 35 inform us of a sensibility between Islamic actors and the state. 102 Although nationalism of Turkish Islamic actors and other forms of religious nationalisms elsewhere have a long history,103 the elective aﬃnities between the Turkish state and Islamic actors are a relatively new phenomenon. This is the outcome of an organic process of interaction between them within the bounds of an institutionally well-deﬁned frame, the Republic.
However, this would not qualify me to teach Islam. . We are science schools. The place for worshipping is the home or mosque, not the classroom. My conversations with the devout teachers made me question if we were witnessing one of the most glorious victories of secularization in the Muslim world. 1 But did not Islamic actors go public after 1980 and become popular in public and political realms? How did they accomplish this without really confronting and threatening the secular order in Turkey?
8 In the midst of all the discontent from both Islamic and secular circles, the Gülen movement stood out because it was clearly deviating from this generalization. Motivated by its aﬃnities to the state, the movement was mobilizing to make more space for the faithful individual within the boundaries of the secular Republic. ”10 Like other successors of the Nur movement,11 the Gülen movement’s major dava (goal, issue) is to revitalize faith. Followers strongly believe that faith has declined or almost become “lost” in the rigidly secular sociopolitical milieu of the Republic.