Islamic Political Identity in Turkey

notes to pages 138–142 29931. Algar, “The Nak7ibendi Order,” 149.32. See Clarence Richard Johnson, Constantinople Today: A Study in OrientalSocial Life (New York: Macmillan,1922); and Osman Ergin, Türk Maarif Tarihi, vols.1–2 (Istanbul: Eser Matbaasì, 1977), 240–41.33. Algar, “Naksibendi Order in Republican Turkey,” 54.34. See Kadir Mìsìrlìo:lu, Kurtulu7 Sava7ìnda Sarìklì Mücahitler (Istanbul:Mizan, 1969), 263–73.35. See Mìsìrlìo:lu, Kutulu7, 262–73, and Cevat Dursuno:lu, Milli Mücadele’deErzurum (Ankara: T. C. Ziraat Bankasì, 1946).36. The Kemalists presented the Nak7ibendis as “backward” and obstacles tochange; see, for example, 8lhan Selçuk, “Son Yüzyìlda Nak7ilerin Kilometre Ta7larì,”Cumhuriyet, August 3, 1994.37. See Re7at Halli, Türkiye Cumhuriyeti’nde Ayaklanmalar (1924–1938) (Ankara:Genel Kurmay Yayìnlarì, 1972).38. See Menemen 8rtica Hadisesi (Ankara: Hariciye Vekaleti Matbuat UmumMüdürlü:ü, 1931), and Mustafa Müftüo:lu, Menemen Vak’asì (Istanbul: Risale, 1991).39. My interviews with A. Ta7getiren, Istanbul, April 12, 1995, March 15, 1996,and July 13, 2000.40. Fahrettin Altay, 10 Yìl Sava7 ve Sonrasì (Istanbul: 8nsel Yayìnlarì, 1970), 437.41. A. Selahattin Kìnacì, Seyyid Muhammed Ra7id Erol (K.S.A.)’nìn Hayatì(Adìyaman: Menzil Yayìnlarì, 1996); N. Fazìl Kuru, “Menzil Nak7ili;i MerkezCemaati Üzerine Sosyolojik Bir Ara7tìrma,” M.A. thesis, University of Erciyes,Kayseri, 1999).42. Emin Ya7ar Demirci, “Modernisation, Religion and Politics in Turkey: TheCase of the 8skenderpa7a Community” (Ph.D. diss., Manchester University, U.K.,1996); M. Hakan Yavuz, “The Matrix of Modern Turkish Islamic Movements: TheNaqshbandi SuW Order,” in Naqshbandis in Western and Central Asia, ed. ElisabethÖzdalga (Istanbul: Numune Matbaasì, 1999), 125–42.43. See Esad Co7an, “Thoughts on the Elections,” 8slam, October 1991, 1–2; andMehmet Sayo;lu, “Vefatìnìn 15. Yìlìnda Mehmet Zahid Kotku,” Yeni Safak, November12, 1995.44. Algar’s note from his private conversation with Kotku, “Political Aspects ofNaqshbandi History,” in Gaborieau and Popovic, Naqshbandis, 143.45. Halit 8lhan, “Ba:ìmsìzlì:a Te7vik Etmi7tir,” 8slam, November 1992, 43.46. Mehmet Sayo:lu, “Mehmet Zahid Kotku: Kafkasya’dan Bursa’ya,” YeniSafak, November 12–14, 1995.47. Serdar Ömero:lu, “Mehmet Zahid Kotku,” Milli Gazete, November 13–18,1988.48. “Mehmet Zahid Kotku Hocaefendi Rahmetle Anìldì,” Zaman, November30, 1994.49. Coskun Yìlmaz, “Mehmet Zahid Efendi (K.S.) ve 8ktisadi Hayat,” 8slam,November 1994, 26.50. During my interview on October 21, 1996, in response to my question,Lütfü Do;an, then parliamentarian of the RP, at his oYce in the Grand NationalAssembly said, “By ‘one Mazda,’ they mean an economically up-to-date Turkey sinceMazda was the best car in the market in the 1980s. Moreover, you should note thatMazda is a Japanese car, and there is admiration of Japan for what they haveachieved without giving up their tradition.”51. Kotku’s books are published in Istanbul by Seha, and most do not list a dateof publication. His major works include TasavvuW Ahlak, 5 vols. (Istanbul: Seha