By Umut Azak
Kemal Ataturk's Republic of Turkey used to be organize in 1923 as a mundane nation, sweeping political, social, cultural and non secular reforms undefined. Islam used to be now not the respectable faith of the country, the Sultanate was once abolished and all Turkish voters have been declared equivalent regardless of faith. yet notwithstanding, in Azak's word, "secularism was once the vital guiding principle of Kemalism," worry of a resurgent, even fanatical, Islam, persisted to hang-out the nation. Azak's revisionist and unique examine units out the fight among faith and secularism yet indicates how Ataturk worked for an idealized "Turkish Islam" -- the "social cement" of the kingdom -- stripped of superstition and obscurantism and associated with smooth technological know-how and positivist philosophy. "Turkish Islam" has retained its conventional types within the smooth nation and Ataturk's Mausoleum dominates the capital and maintains to encourage a well-liked, quasi-religious devotion.
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Additional info for Islam and Secularism in Turkey: Kemalism, Religion and the Nation State (International Library of Twentieth Centruy History, Volume 27)
In this period, the pluralization of the political sphere was paralleled by an increased activity in civil society. The community of intellectuals included groups composed of writers, journalists, artists, scholars, students, and members of liberal professions. 35 All of these public interventions were made possible by concrete legal measures taken by the state. A critical change in the Press Law, ratified by the Grand National Assembly on 1 June 1946, gave more freedom to journalists. The new law amended the 50th article of the Press Law (Matbuat Kanunu, dated 1931), which gave the government the power to temporarily close daily newspapers and periodicals that opposed the general policies of the country (memleketin genel politikasına dokunacak yayın) (Topuz 1996: 100).
3 In this speech made in the Grand National Assembly on the day after the attack, the murdered judge of the Council of State was likened to Kubilay, a young teacher and reserve officer who had been beheaded by the leader of an Islamic rebellion against the secularist regime in 1930. In the eyes of the speaker, both the victims of 1930 and of 2006 were attacked by the same enemy: irtica or “reactionary Islam”. But what had happened in 1930? Who was Kubilay? How could his memory be evoked even 76 years after his death?
He often interrupted speeches of other suspects who denied the prosecutor’s accusations and claimed that they were lying. He claimed that these sheikhs had preached and advised them to perform zikir all the time. : 9). 47 Their speeches were very much in line with the prosecutor’s indictment, which accused Sheikh Esad, his eldest son, Mehmed Ali and some other sheikhs from Manisa, such as Laz İbrahim, of hatching the plot. One should not forget, however, that these speeches were made by suspects who were charged with high treason against the state and who would be subject to capital punishment if they were found guilty.
Islam and Secularism in Turkey: Kemalism, Religion and the Nation State (International Library of Twentieth Centruy History, Volume 27) by Umut Azak