Islamic Political Identity in Turkey

notes to pages 117–122 295(Istanbul: Dirili7, 1979), and 8slam Toplumunun Ekonomik Strukturu, 7th ed.(Istanbul: Dirili7, 1980).39. Sebilürre7ad [The Straight Path] was published between 1908 and 1966. Itpresented a religiously traditional and politically activist stand. It favored the Ittihad-ì8slam and supported the War of Independence. Its editor was E7ref Edip (Fergan)(1882–1971); Mehmet Akif (Ersoy), and Ebu’l-Ula Mardin, who also published Sìrat-ìMüstakim in 1908, were assistant editors. The magazine became very popular in the1950s. Sebilürre7ad followed a religious-nationalistic path and supported democracy.40. Serdengeçti was founded by Osman Yüksel Serdengeçti and was publishedbetween 1947 and 1952. It was reprinted in 1956 and 1958 without success. Thismagazine was very critical of the reforms.41. 8slam was published between 1956 to 1965 by a group of prominentscholars. It mainly dealt with religious institutions and the life of the ProphetMohammad. It avoided political issues.42. Topçu also made his spiritual commitment to Abdülaziz Bekkine. See alsoMustafa Kutlu, “Nurettin Topçu 8çin Bir BiyograW Denemesi,” Hareket Dergisi(January–March 1976). In 1977, Hareket’s publisher changed its name to Dergah43. Ersin Gürdo;an, “Kitlesel Üretim ve Edebiyat,” Mavera 97 (December1985): 23.44. Michael Meeker, “The New Muslim Intellectuals in the Republic ofTurkey,” in Islam in Modern Turkey, ed. Richard Tapper (London: St. Martin’s Press,1991), 189–222; Binnaz Toprak, “8ki Müslüman Aydìn: Ali Bulaç ve 8smet Özel,”Toplum ve Bilim 29/30 (1985): 143–51; 8smet Özel’s response, “Hem Peruklu HemFadul,” Kitap Dergisi 9 (1986): 10.45. 8smet Özel, Cuma Mektuplarì I, 2nd ed.(Istanbul: Çi;dem Yayìnlarì, 1990),139.46. Özel, Cuma Mektuplarì III (Istanbul: Çi;demYayìnlarì, 1990), 168.47. Özel, Cuma Mektuplarì I, 139.48. My interview with Ali Bulaç, Istanbul, April 23, 1994.49. Özel’s essays on this theme appeared regularly in Yeni Devir; they have beencollected in his edited volume, Zor Zamanlarda Konu7mak (Istanbul: Risale, 1986).50. Bulaç’s model of the Medine Vesikasì dominated the intellectual debate inboth Islamic and secular circles in the second half of the 1990s; see Ali Bulaç,“Medina Document,” in Liberal Islam, ed. Charles Kuzman (New York: OxfordUniversity Press, 1998), 169–78.51. My interview with Ali Bulaç, Istanbul, March 22, 1994.52. Ali Bulaç, Islam and Fanatizm (Istanbul: Beyan, 1993), 63.53. My interview with Bulaç, Istanbul, March 24, 1994.54. Quoted in Recep Kocak’s interview with Rasim Özdenören, in “RasimÖzdenören’le 1980 Sonrasi Kültür De:i7imi Üzerine,” 8lim ve Sanat 26 (1989): 11.55. My interview with Özdenören, Ankara, June 12, 1999.56. David Swanson, “Secular Turkey Teeters over Plan to Close IslamicSchools,” Christian Science Monitor, June 12, 1997.57. See Osman Ergin, Türk Maarif Tarihi, 5 vols. (Istanbul: Eser Matbaasì, 1977);8lhan Ba7göz, Türkiye’nin E:itim Çìkmazì ve Atatürk (Ankara: Kültür Bakanlì:ì, 1995),74–80; and 8hsan Süngü, “Tevhid-i Tedrisat,” Belleten 7–8 (1938): 21–45.58. See Vergin’s fascinating distinction between laiklik (laic/secularization) andlaikcilik (laicism/secularism as an ideology) in “Mulakat,” Türkiye Günlü:ü 27(March 1994): 5–12.59. On the role of schools in the transmission of hegemonic culture, see Pierre