Islamic Political Identity in Turkey

32 islamic political identity in turkeyGreater insight can be gained if we stress continuities and ruptures by situatingthis inductive typology of Islamic movements within a historical context.Islamic movements have been evolving in diVerent stages and each stage isshaped according to the boundaries of each new opportunity space as a result ofpolitical openings, liberalization of economy, increasing autonomy of businessclasses, and expansion of discursive spaces of radio, television, and print media.As a result of these opportunity spaces, the Islamic movement shifted fromarmed reaction (1923–1937) to the inward-oriented contemplative movement(1937–1950) to state-centric participatory movement (1950–present) to moreeveryday life–based movement (1983–present). However, within the overall Islamicmovement of Turkey, revolutionary, spiritual, participatory, and societalmovements coexist together, even though one tendency becomes more domitable1.2. The evolution of Islamic movements in Republican TurkeyRepertoire of action (strategies and means)Goal Legitimate IllegitimateVerticalState-centric; Reformist: Nak7ibendi and Nurcu Revolutionary: The Nak7ibendielite vanguard; political support to Democrat Party rebellions of 1925 and 1930from above(1950–1960) and alliance with theJustice Party (1960–1970) and theformation of the first Islamic politicalparty (1970–1980) and theWelfare/Virtue Party (1983–2001) in thehope of controlling the state.Targets: education, legal system,Target: the statesocial welfareOutcome: accommodationOutcome: confrontation anddefeatHorizontalSociety-centric; Societal (everyday life–based movements): Spiritual/Inwardassociational identity; As a result of new opportunity spaces in Nak7ibendi and Nurcuoriented from below economy, politics, and the cultural domain, withdrawal from political lifeNak7ibendi and Nurcu groups are using to promote self-purificationthe media and communications networks and self-consciousnessto develop discursive spaces for the (1930-1950)construction of Islamic identities;the utilization of the market to createheaven on earth (MÜS8AD); views Islamas cultural capital; use of associationalnetworks to empower community(Mazlum-der).Targets: Media, Economy, (Private) Target: increasing moral andEducationreligious consciousnessOutcome: IntegrationOutcome: withdrawal