Islamic Political Identity in Turkey

284 notes to pages 47–5136. For example, article 4 of the Law of Settlement argues that “only those whobelong to Turkish ethnicity and culture” should be allowed to settle permanently inTurkey. The Turkish government, however, labeled the ethnically non-TurkishBosnians, Albanians, Torbesh, Pomaks, and Montenegrin Muslims as Turks andhelped them settle in Turkey.37. David Kushner, The Rise of Turkish Nationalism: 1876–1908 (London: Cass,1977), 102.38. See Ilkay Sunar and B. Toprak, “Islam in Politics: The Case of Turkey,”Government and Opposition 18 (Autumn 1980): 426–27.39. Law Number 432, 1924, “Concerning the Abolishment of the Caliphate andthe Expulsion of the [Members of] the Ottoman Dynasty from Lands under theJurisdiction of the Republic of Turkey,” says that “since the [notion of the] caliphateis in principle included in the concept and the meaning of a Republican government,the oYce of caliphate is annuled.” This law was presented by Mehmet SeyyidBey, the minister of justice, who eventually wrote a booklet to justify the abolishmentof the oYce of caliphate. See 8smail Kara, Türkiye’de 8slamcìlìk Dü7üncesi,Metinler, Ki7iler (Istanbul: Risale Yayìnlarì, 1997), 256–308.40. Article 1 of the 1965 law recognized the duties and functions of the D8B. Asof 2001, the D8B owns 75,002 mosques, and 64, 157 out of its 88,506 civil servicepersonnel work within mosques; see Diyanet 87leri Ba7kanlì;ì 2000 Yìlì 8statistikleri(Ankara: D8B, 2001).41. Article 136 of the 1982 constitution says: “the Department of ReligiousAVairs, which is within the general administration, shall exercise its duties prescribedin its particular law, in accordance with the principles of secularism,removed from all political views and ideas, and aiming at national solidarity andintegrity.”42. Ahmet H. Akseki, Müftü ve Vaizlerin Ödevleri Hakkìnda Gerekli Açìklama,(Ankara: Diyanet 87leri Ba7kanlì;ì, 1945), 3–22. This booklet lays out the functions ofthe D8B and its personnel.43. For the text of the report, see Sadìk Albayrak, 6eriattan Laikli:e (Istanbul:Sebil Yayìnlarì, 1977), 333–37; or Osman Ergin, Türk Maarif Tarihi, 5 vols. (Istanbul:Eser, 1977), 1958–1967.44. Ergin, Türk Maarif Tarihi, vol. 5, 1959.45. Dücane Cündio:lu, Türkçe Kur’an ve Cumhuriyet 8deolojisi (Istanbul:Kitabevi, 1998); Necdet Subasì, Türk Aydìnìnìn Din Anlayì7ì (Istanbul: YKB, 1996).46. Ahmet Eskicumalì, “Ideology and Education: Reconstructing the TurkishCurriculum for Social and Cultural Change, 1923–1946,” (Ph.D. diss., University ofWisconsin–Madison, 1994).47. GeoVrey Lewis, The Turkish Language Reform: A Catastrophic Success (NewYork: Oxford University Press, 1999).48. Halide Edip, Turkey Faces West: A Turkish View of Recent Changes and TheirOrigins (New Haven: Yale University Press, 1930), 235.49. Atatürk’ün Söylev ve Demeçleri (Ankara: MEB, 1956), 20.50. On the Turkish History Thesis see Afet 8nan, “Atatürk ve Tarih Tezi,”Belleten 3, 10 (1939): 243–45; on the Sun Language Theory see A. Dilaçar, Atatürk veTürkçe, Atatürk ve Türk Dili (Ankara: Türk Dil Kurumu, 1963), 47–49.51. For more on the Sun Language see Uriel Heyd, Language Reform in ModernTurkey (Jerusalem: Israel Oriental Society, 1954), 33–34, and Zeynep Korkmaz, TürkDilinin Tarihi Akì7ì 8çinde Atatürk ve Dil Devrimi (Ankara: Ankara Üniversitesi DTCF,1963), 65–68.