PDF Dosyası - Ankara Üniversitesi Kitaplar Veritabanı

tity and clearly distinguishes Moslem vvomen from non-Moslem vvomen62 . This vvriter termed the veil "Islamic dress" and accused Mustafa Kemalof being antagonistic tovvards islam: "Attempts to ban Islamic dressin public, as vvere undertaken in Atatürk's time, are a serious attack onMoslem self-identity" 63 . An older colleague of this scholar even vvent sofar as to cali the Moslem headscarf "the symbol of respectable vvomen inislam" 64 .Although according to the thesis of this vvriter Turkey is ruled by ananti-Islamic elite, she refers to Turkey as "one of the less stringent Moslemcountries". Since 'Islamic' means here "conforming to the Sharia",and since the Turks living in Germany have, through their emigration,"relinquished to a great extent the right of living unhindered under islamand of not having to make concessions to another culture" 65 , it becomesclear to the reader that vvhat is meant by "another culture" is a secular culture.Hovvever, Germany is supposedly more Islamic than Turkey~on thispoint there is a virtual consensus in Germany. Making reference to the socalled'opportunities for development' of islamic extremists in the FRG,another Islamic scholar vvrote "In no country of the vvorld is there morefreedom for ali elements of the population than in Germany" 66 . A Germanfundamentalist even ascertained that "Islamic values are realized to agreater extent in the German constitution than in the constitutions of thesocalled Islamic states" 67 . Hüseyin Hatemi has also praised the Germanlegal system 68 .Ignored here is the fact that Germany, in contrast to France, is not atrue secular state, that German churches intervene in day-to-day politicsas the "conscience of the nation" 69 , although loyal to the state, and thatthey do not propagate politics based on the divine order. Also ignored, ormore likely gratefully acknovvledged, is the fact that the churches concernthemselves primarily vvith foreign policy issues, and increasingly vvith issuesrelating to Turkey. That the German churches have an ambivalent relationshipto secularism and therefore cultivate sympathy for fundamentalistgroups, may be learned not least from theologically trained statebureaucrats responsible for foreigners 70 . It is hovvever interesting that avvell-knovvn political scientist from Berlin has, in the framevvork of a63. Ibid..64. Peter Heine: Konflikt der Kulturen. Feindbild islam, p. 139, Herder Spektrum, Freiburg1996.65. Breuer, p. 138.66. Ursula Spuler-Stegemann: Muslime in Deutschland, p. 15, Herder Spektrum, Freiburg1998.67. M. Salim Abdullah, Dialoge zur Ringparabel, loc. cit., p. 85.68. Kazım Güleçyüz: Şeriat ve Demokrasi, p. 69, Yeni Asya Neşriyat, İstanbul, 1995.69. Otto Bickel: Laizismus in der Bundesrepublik Deutschland, MIZ, 1/1984.70. Ralf Geissler: Kirche und islam. Ein Pladoyer für den notwendigen Dialog, in Begegnungmit dem islam, p. 9-35, Lutherisches Verlagshaus, Hannover, 1997.830