Islamic Political Identity in Turkey

278 notes to pages 4–16(modernity) over “Mecca” (religion); see Lerner, The Passing of Traditional Society:Modernizing the Middle East (New York: Free Press, 1964), 128, 165, 398–412.4. Edmund Burke III, “Islamic and Social Movements: MethodologicalReXections,” in Islam, Politics, and Social Movements, ed. Edmund Burke and Ira M.Lapidus (Berkeley: University of California Press, 1988), 19.5. Ira M. Lapidus, A History of Islamic Societies (New York: Cambridge UniversityPress, 1989), 899.6. Benedict Anderson, Language and Power (Ithaca, N.Y.: Cornell UniversityPress, 1990), 94.7. John Waterbury, “Export-Led Growth and the Center-Right Coalition inTurkey,” Comparative Politics 24, 2 (January 1992): 127–144; see also a special surveyof the Economist, “Turkey: The Star of Islam,” Economist, December 14, 1991, 1–18.8. See Ömer L. Barkan, “Türkiye’de Din-Devlet 8li7kileri,” In Cumhuriyetin 50.Yìldönümü Semineri (Ankara: TTK, 1975), 49–97.9. Benedict Anderson, Imagined Communities: ReXections on the Origins andSpread of Nationalism (London: Verso, 1991).10. Nilüfer Göle, The Forbidden Modern: Civilization and Veiling (Ann Arbor:University of Michigan Press, 1996); Elizabeth Özdalga, The Veiling Issue: OYcialSecularism and Popular Islam in Modern Turkey (Richmond, Surrey, England:Curzon, 1998); and Emilie Olson, “Muslim Identity and Secularism in ContemporaryTurkey: The Headscarf Dispute,” Anthropological Quarterly 58, 4 (1985): 161–72.11. My interview with Erol Göka, a liberal Muslim intellectual who has writtenseveral books on hermeneutics and Islam, Ankara, April 23, 1995.12. Anthony Giddens, Central Problems in Social Theory (London: Macmillan,1979), 3, 202.13. Giddens, Central Problems, 204.14. Giddens, Central Problems, 201.15. On the roles of ulema and sheik, see Ernest Gellner, Muslim Society(Cambridge, England: Cambridge University Press, 1983); Michael Gilsenan, Saintand SuW in Modern Egypt (Oxford: Clarendon Press, 1973); Dale Eickelman, MoroccanIslam (Austin: Texas University Press, 1976); and CliVord Geertz, Islam Observed(Chicago: Chicago University Press, 1968).16. See 6erif Mardin, Religion and Social Change in Modern Turkey: The Case ofBediuzzaman Said Nursi (New York: State University of New York Press, 1989); andIbrahim M. Abu-Rabi, ed., Islam at the Crossroads: On the Life and Thought ofBediuzzaman Said Nursi (Albany: State University of New York, forthcoming).17. For Wgures on the number of Nurcus, see 6ahin Alpay, “‘Ufuk Turu,’”Milliyet, August 1, 1996.18. See, for example, his controversial statements about the RP in his interviewwith Yalçìn Do:an on the television station Kanal-D in “Bir Belge: FethullahGülen’in Kanal D’deki Konu7masì,” Umran, May–June 1997, 1–15.1. islamic social movements1. I base these categories on the writing of Crawford Young; see Young, ed., TheRising Tide of Cultural Pluralism: The Nation-State at Bay? (Madison: University ofWisconsin Press, 1993).2. For concise statements of these diVerent approaches, see Daniel Pipes, In thePath of God: Islam and Political Power (New York: Basic Books, 1983); Elie Kedourie,