By Sena Karasipahi

Smooth Turkey is the location of a robust Islamic revival, with a powerful highbrow elite devoted to the overthrow of secular modernism. Why have smooth Muslim intellectuals became opposed to the beliefs of Kemalism on which the trendy Turkish geographical region is based? What does this show in regards to the way forward for Turkey? And how are Islamic intellectuals in Turkey tormented by advancements within the heart East?Muslims in sleek Turkey is the 1st publication to research this phenomenon, tracing the evolution of Muslim highbrow idea from the Eighties to the current day.  It makes a speciality of six best Muslim thinkers--Ali Bulac, Rasim Ozdenoren, Ismet Ozel, Ilhan Kutluer, Ersin Nazif Gurdogan and Abdurrahman Dilipak--who belong to a unmarried college and percentage a unique knowing of Islam. They act as public intellectuals, who objective to reform and enlighten society via instructing them and elevating their know-how of Islamic values, arguing now not for the compatibility of Islam and eu values however the basic superiority of Islam over secular democracy. Sena Karasipahi areas the Turkish event in its broader overseas context and exhibits how Turkish Islamic intellectuals are laid low with the sooner Muslim intellectuals and revivalists within the Arab global and in Turkey. This very important examine makes connections with the Islamic revival method in the course of the modern center East in addition to with related pursuits in Turkey’s personal prior, making this an important contribution to an realizing of up to date Islamic political pondering.

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Extra info for Muslims in Modern Turkey: Kemalism, Modernism and the Revolt of the Islamic Intellectuals (Library of Modern Middle East Studies)

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The totality of the changes which modernization involves can only be worked out through time. Consequently, while modernization is revolutionary in the extent of the changes it brings about in traditional society, it is evolutionary in the amount of time required to bring about those changes. Western societies required several centuries to modernize. The contemporary modernizing societies will do it in less time. Rates for modernization are, in this sense, accelerating, but the time required to move from tradition to modernity will still be measured in generations.

101 The Islamist theorists’ stress on the importance of tradition, religion, and ethical and communitarian values enabled them to gain support from these masses. In other words, these people, who migrate to cities as part of globalization and industrialization, try to overcome the identity crisis and sense of insecurity by resorting to religion and morality. ’103 The striking fact I shall note is that contemporary Islamist intellectuals took advantage of the modernization process by using its tools and instruments, which they criticize.

The costs and the pains of the period of transition, particularly its early phases, are great, but the achievement of a modern social, political, and economic order is worth them. 54 Nevertheless, it should be pointed out that every country outside of the West experienced modernization process in a different manner and in its own way. , the immanent social, cultural, and political characteristics of Turkish society have been particularly decisive in the configuration of Turkish modernism. 55 This attitude can be explained by the utilitarian character of the Kemalist westernization process.

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