Islamic Political Identity in Turkey

notes to pages 41–47 28316. 8lber Ortaylì, 8mparatorlu;un En Uzun Yüzyìlì (Istanbul: Hil Yayìnlarì,1983), 170–73.17. Tanpìnar, 19’uncu Asìr.18. Bernard Lewis, “Watan,” Journal of Contemporary History 26 (1991):526–33.19. 6erif Mardin, “Modernization of Social Communication,” in Propagandaand Communication in World History, ed. Harold D. Laswell, Daniel Lerner, andHans Speier (Honolulu: University Press of Hawaii, 1979), 381–443.20. Mim Kemal Öke, “‘6ark Meselesi’ ve II. Abdülhamid’in Garp Politikalarì(1876–1909),” Osmanlì Ara7tìrmalarì Dergisi 3 (1982): 266.21. Mujeeb R. Khan, “External Threats and the Promotion of a Trans-NationalIslamic Consciousness: The Case of the Late Ottoman Empire and ContemporaryTurkey,” Islamic World Review 1, 3 (1996): 115–28.22. See James Tilio Maccaferri, “Ottoman Foreign Policy and the BritishOccupation of Egypt: The Hasan Fehmi Pasha Mission of 1885” (Ph.D. diss.,University of California, Los Angeles, 1983), 1–25.23. See M. Hakan Yavuz, “Islam and Nationalism: Yusuf Akçura and Üç Tarz-ìSiyaset,” Oxford Journal of Islamic Studies 4, 2 (July 1993): 175–207.24. B. Abu-Maneh, “Sultan Abdülhamid II and Shaikh Abdulhuda Al-Sayyadi,”Middle Eastern Studies 15 (1979): 139.25. See H. A. R. Gibb, “LutW Pasa on the Ottoman Caliphate,” Oriens 15 (1962):287–95, and “Some Considerations on the Sunni Theory of the Caliphate,” in Studieson the Civilization of Islam, ed. Stanford J. Shaw and William R. Polk (Boston:Beacon, 1962), 141–50; and Halil 8nalcìk, “Islamic Caliphate, Turkey and Muslims inIndia,” in Shari‘ah, Ummah and Khilafah, ed. Yusuf Abbas Hashmi (Karachi:University of Karachi, 1987), 14–34.26. For more on education policies in this period, see Stanford J. Shaw andEzel Kural Shaw, History of the Ottoman Empire and Modern Turkey (New York:Cambridge University Press, 1977), 112–13.27. Kazìm Karabekir, Orhan Hülagü, Ömer Hakan Özalp, Türkiye’de ve TürkOrdusunda Almanlar (Istanbul: Emre, 2001); Colmar von der Goltz, The Nation inArms (London: Hodder and Stoughton, 1914).28. D. A. Rustow, “Politics and Islam in Turkey 1920–1955,” in Islam and theWest, ed. R. N. Frye (The Hague: Mouton, 1957), 73.29. Cevat Dursuno;lu, Milli Mücadelede Erzurum (Ankara: Ziraat BankasìMatbaasì, 1946), 151–52.30. M. Kemal, “Mutarekeden meclisin acìlì7ìna kadar gecen olaylar,” inAtatürk”ün Söylev ve Demeçleri, vol. 1 (Istanbul: Maarif Matbaasì, 1945), 28.31. M. Kemal, “Türk Milletini Teskil Eden Müslüman Ö;eler Hakkìnda (May 1,1920),” in Atatürk’ün Söylev, 74.32. Seha Meray, Osmanlì 8mparatorlu:u Çökü7 Belgeleri: Mondros bìrakì7masì,Sevres andla7masì ve ilgili belgeler (Ankara: SBF Yayìnlarì, 1977).33. The Kemalist conception of secularism was derived from Auguste Comte’snotion of positivism, a doctrine that seeks to replace religion with science and createa new society by using technology. See Ali Fuat Ba7gil, Din ve Laiklik, 6th ed.(Istanbul: Ya;mur Yayìnevi, 1991); Bülent Daver, Türkiye Cumhuriyetinde Laiklik(Ankara: Son Havadis, 1955); and Nur Vergin, “Din ve Devlet 8li7kileri: Dü7üncenin‘Bitmeyen Senfonisi,” Türkiye Günlü:ü 29 (1994): 5–23.34. Ali Haydar, Milli Terbiye (Istanbul: Milli Matbaasì, 1926), 21–23.35. Haydar, Milli, 23.