By Sena Karasipahi

Glossy Turkey is the location of a robust Islamic revival, with a robust highbrow elite devoted to the overthrow of secular modernism. Why have sleek 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 center East?Muslims in smooth Turkey is the 1st booklet to research this phenomenon, tracing the evolution of Muslim highbrow suggestion from the Nineteen Eighties to the current day.  It makes a speciality of six major Muslim thinkers--Ali Bulac, Rasim Ozdenoren, Ismet Ozel, Ilhan Kutluer, Ersin Nazif Gurdogan and Abdurrahman Dilipak--who belong to a unmarried university and percentage a unique realizing of Islam. They act as public intellectuals, who objective to reform and enlighten society via teaching them and elevating their information of Islamic values, arguing no longer for the compatibility of Islam and eu values however the primary superiority of Islam over secular democracy. Sena Karasipahi areas the Turkish adventure in its broader overseas context and indicates how Turkish Islamic intellectuals are plagued by the sooner Muslim intellectuals and revivalists within the Arab international and in Turkey. This very important research makes connections with the Islamic revival method in the course of the modern center East in addition to with related routine in Turkey’s personal earlier, making this a very important contribution to an knowing of up to date Islamic political considering.

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

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1 Intellectuals have been, generally, the pioneers of thought and ideologies, who transform the mental, political, social, cultural, as well as economic lives of their societies by formulating new and original patterns of ideology and ways of thinking. In this sense, their role in history is of paramount importance. In this and next, I intend to give a broad and inclusive analysis of some of the leading Islamist intellectuals in contemporary Turkey. But before doing this, the concept of ‘intellectual’ will be examined.

The changes in the eighteenth century, Reinhard Bendix echoes, were ‘comparable in magnitude only to the transformation of nomadic peoples into settled agriculturalists some 10,000 years earlier’ (Black, Modernization, pp. 1–5; Reinhard Bendix, ‘Tradition and Modernity Reconsidered’, Comparative Studies in Society and History, IX (April 1967) 292–3). Modernization is a complex process. It cannot be easily reduced to a single factor or to a single dimension. It involves changes in virtually all areas of human thought and behaviour.

The attitudes and behaviour patterns may in some cases be fused; in others, they may comfortably coexist, one alongside the other, despite the apparent incongruity of it all. In addition, one can go further and argue not only that coexistence is possible but that modernization itself may strengthen tradition. 82 So, what were the social, political, and economic reasons behind the increaseing influence of Islamic intellectuals since the 1980s? The military coup in September 1980 caused a number of political, economic and ideological changes, as a result of which the Islamization of the society and politics accelerated.

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