Islamic Political Identity in Turkey

286 notes to pages 54–62They were asked to modernize living standards and agriculture. In turn, the graduateswere appointed as teachers in villages. The graduates of these schools had a progressiveand emancipatory ideology. They were the main instrument for challenging thetraditional networks in rural areas and became agents of the state. Due to theiremancipatory ideology and left-wing leanings, the DP closed these institutes in 1954for political reasons. See F. A. Stone, “Rural Revitalization and the Village Institutes inTurkey: Sponsors and Critics,” Comparative Education Review 28 (1974): 419–29;Andreas M. Kazamias, Education and Quest for Modernity in Turkey (Chicago: Universityof Chicago Press, 1966), 124–25 and 197–98.63. Yusuf Sarìnay, Türk Milliyetçili:inin Tarihi Geli7imi ve Türk Ocaklarì (1912–1931) (Istanbul: Ötüken, 1994), and Füsun Üstel, 8mparatorluktan Ulus-Devlete TürkMilliyetçili:i: Türk Ocaklarì (1912–1931) (Istanbul: 8leti7im, 1997).64. Samet A:ao:lu, Babamìn Arkada7larì, 3rd.ed. (Istanbul: Baha Matbaasì,1969), 149; see Mustafa Baydar, Hamdullah Suphi Tanrìöver ve Anìlarì, (Istanbul:Mente7 Yayìnevi, 1968), 70–74.65. See, for example, Bernard Lewis, “Islamic Revival in Turkey,” InternationalAVairs 28 (1952): 38–48, and Howard A. Reed, “Revival of Islam in Secular Turkey,”Middle East Journal 8, 3 (summer 1954): 267–82.66. Muhammed Arkoun “Imagining Islam,” in Rethinking Islam: CommonQuestions, Uncommon Answers (Boulder, CO: Westview Press, 1994), 6–14. Arkounderives imagination from Cornelius Castoriadis, The Imaginary Institution of Society,trans. Kathleen Blamey (Cambridge, England: Polity Press, 1987).67. Alex Honneth, The Fragmented World of the Social: Essays in Social andPolitical Philosophy (New York: State University of New York Press, 1990), 177.68. C. Pellat, “Mahalle,” in The Encyclopedia of Islam, 2nd ed., 5 vols. (Leiden:E. J. Brill, 1978), 1222.69. In the Ottoman Empire, some SuWs usually focused on the private aspectsof religious life and became a buVer between the ruler and the ruled.70. Hijra means “migration” and refers to the Prophet Mohammed’s migrationfrom Mecca to Medina in 622.71. My interview with Mehmet Kìrkìncì, Istanbul, September 25, 1995.72. My interview with Mehmet Kìrkìncì, Istanbul, September 21, 2000.3. the tempering of the kemalist revolution1. See 8lkay Sunar, “Demokrat Parti ve Popülizm,” Cumhuriyet DönemiAnsiklopedisi, 8 vols. (Istanbul: 8leti7im Yayìnlarì, 1986), 2076–86.2. Ergun Özbudun, Political Change and Political Participation in Turkey(Princeton: Princeton University Press, 1976), 52.3. See R. Salim Burcak, Turkiye’de Demokrasiye Geçi7: 1945–1950 (Ankara: CamMatbaasì, 1970), and Yassìada ve Ötesi (Ankara: Cam Matbaasì, 1976).4. Re7at Kasaba, “Populism and Democracy in Turkey, 1946–1961,” in Rulesand Rights in the Middle East: Democracy, Law, and Society, ed. Ellis Goldberg, Re7atKasaba, and Joel S. Migdal (Seattle: University of Washington Press, 1993), 59.5. Mustafa Erdo:an, “Türk Demokrasisinin Do:um Tarihi,” Yeni Forum 278(1992): 39–42.6. E7ref Edib, “Celal Bayar, Gladistondan mì ilham aldì,” Sebilürre7ad 2, 39(April 1949): 220–21.7. For more on the Tijani order, which originated in North Africa in the lateeighteenth century and became popular in Turkey in the 1940s, see Jamil Abu-Nasr,