Islam and the Turkish State Essay

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Turkey and Islam



Tensions have existed between Islamic powerbrokers and the state of Turkey since the state was founded. While Islam was the state religion of modern Turkey's precursor, the Ottoman Empire, it was not long after the Republic of Turkey was founded that Islam was removed as the state religion in favor of the secular approach of the country's founder, Mustafa Kemal Ataturk. But there have always been tensions between Islam and the state since that point. Turkey's demographics -- split between a handful of large, secular cities and a more rural, religious majority population, and Turkey's vision as a balance of power between east and west, are among the chief causes of this tension. This paper will examine this tension further, as it continues to manifest to this day.

Brief Historical Overview



During Ottoman times, religious law co-existed with civil law. Ataturk, after founding the Republic of Turkey, denied Islam status as the state religion in 1928 as the culmination of reforms that started in 1919 after the defeat of the Ottoman Empire in the First World War. The state is not irreligious, but rather takes a view of religious neutrality. The first two articles of the Turkish Constitution establish the republic as the form of government, and that "the Republic of Turkey is a democratic, secular and social state governed by rule of law..." (Constitution of Turkey). The Constitution has held secularism as state policy ever since. That Islam has sought to increase its power in Turkey is nothing new -- Reed (1954) wrote about this -- but today the country sits in conservative hands.



Secularism is considered an important element of the identity of the Turkish state, as the state was founded on these principles and worked for several years to establish them. They are a key component of Ataturk's vision for Turkey, linked in with the vision for the country itself. But this does not mean that all Turkish people agreed with this vision. The vision itself was rooted in Ataturk's beliefs about the downfall of Islam over the preceding centuries. He viewed this downfall as the result of Muslims themselves, that "the weight of rigid orthodoxy had turned Islam from a reasoned belief to blind faith," and that is was necessary for the advancement of Islam itself to be "cleansed of irrational and inflexible accretions" (Turfan, 2016). Thus, secularism in Turkey was never as much about the rejection of Islam as it was about rejection of a dogmatic view of Islam, and his vision of a secular society that was still Islamic but not beholden to orthodoxy; was flexible, capable of learning, and remaining modern.

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The Secular Vs the Religious



Ataturk's vision of a secular Turkey created two main tensions. The first is between the more secular people within the society and the religious. Large cities were more cosmopolitan -- before the First World War, Constantinople was half Christian -- and less religious than the countryside. While most Turks are nominally Muslim and the cities full of mosques, they are more modern and progressive in general, and also happen to dominate political, cultural and economic life in the country. Much of Turkey remains primarily an agriculture economy. The values of the people in the cities and those in the country are substantially different, and the differences in power between the areas was symbolized by religion and attitudes towards the West. While Turkey's big cities looked westward, its military aligned with NATO, and is politicians dreamed of the European Union, most of Turkey remains rural, conservative and religious (Taspinar, 2012).



The tension also manifests in the situation with the Kurdish minority. Kurds in general are highly religious and rural, and the Turkish government has oppressed that group, leading to open rebellion among Kurds. The struggles that the Kurds have taken on an ethnic component, of course, but they also reflect the idea that the tensions between Islam and the Republic of Turkey are not just about the direction of the Islamic faith, but about power. One outcome of Kemalism in Turkey is that Islam lacks political power, lacking in legal weight, and this relative lack of influence over power in the country is not something that the clerics are accustomed to, nor their followers, who may prefer more religion in their state. The secular urban societies take the opposite view -- that the influence of religion is overbearing, and they prefer that political and military power be aligned with more progressive outlooks.

The Crossroads



Ataturk, and indeed many Turkish leaders, have recognized that Turkey takes a unique geopolitical position in the….....

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References


Constitution of the Republic of Turkey. Retrieved December 19, 2016 from https://global.tbmm.gov.tr/docs/constitution_en.pdf

Jung, D. & Piccoli, W. (2001) Turkey at the Crossroads. Zed Books: New York.

Reed, H.(1954) Revival of Islam in secular Turkey. Middle East Journal. Vol. 8 (3) 267-282.

Taspinar, O. (2012) Turkey: The new model? Brookings Institute. Retrieved December 19, 2016 from https://www.brookings.edu/research/turkey-the-new-model/

Turfan, M. (2016) Ataturk, Mustafa Kemal. Oxford Encyclopedia of the Islamic World. Retrieved December 19, 2016 from http://www.oxfordislamicstudies.com/print/opr/t236/e0083

Turkstat (2014). Gross domestic product by provinces, 2004-2014. Turkstat.gov. Retrieved December 19, 2016 from http://www.turkstat.gov.tr/Prehaberbultenleri.do?id=24920

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