2016
DOI: 10.1111/nana.12238
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Between Islam and the nation; nation‐building, the ulama and Alevi identity in Turkey

Abstract: This article analyses the relationship between Islam and nationalism by considering the role of the ulama in Turkey, housed within the Presidency of Religious Affairs (PRA). The ulama – religious scholars and experts of Islamic law – in Muslim majority contexts are typically closely linked with the state and play a key role in shaping the boundaries of Islam and of what is Islamically acceptable. However, this is also of consequence for the boundaries of the nation, since in Turkey Islam and nationalism has be… Show more

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Cited by 44 publications
(15 citation statements)
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References 33 publications
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“…The state had decided right from the onset that the basis of its reformed Islam was to be, broadly speaking, Sunni practice, it was able to take certain formal steps: grant permission to build mosques, print Korans, facilitate the pilgrimage to Mecca, which gradually resulted in albeit within the secular nation-state a huge increase in public orthodox activity. The state-sponsored Directorate of Religious Affairs (Diyanet Isleri Baskanligi) with its personnel of more than 100,000 people and power to appoint clerics to over 90,000 mosques has aimed to promote a unified, singular, orthodox version of Sunni Islam [Koca (2014) and Lord (2017)]. 5 A sense of being part of the (Sunni) Islamic community, even within a secular republic, enabled ethnic differences among orthodox believers to be overlooked or forgotten in all but the sharply distinct Kurdish tribal regions in eastern Anatolia, and provides a forceful argument as to how such diverse ethnic, linguistic, and national groups could form modern Turkey so smoothly [Meeker (2002)].…”
Section: Alevis and Sunnis In Turkeymentioning
confidence: 99%
“…The state had decided right from the onset that the basis of its reformed Islam was to be, broadly speaking, Sunni practice, it was able to take certain formal steps: grant permission to build mosques, print Korans, facilitate the pilgrimage to Mecca, which gradually resulted in albeit within the secular nation-state a huge increase in public orthodox activity. The state-sponsored Directorate of Religious Affairs (Diyanet Isleri Baskanligi) with its personnel of more than 100,000 people and power to appoint clerics to over 90,000 mosques has aimed to promote a unified, singular, orthodox version of Sunni Islam [Koca (2014) and Lord (2017)]. 5 A sense of being part of the (Sunni) Islamic community, even within a secular republic, enabled ethnic differences among orthodox believers to be overlooked or forgotten in all but the sharply distinct Kurdish tribal regions in eastern Anatolia, and provides a forceful argument as to how such diverse ethnic, linguistic, and national groups could form modern Turkey so smoothly [Meeker (2002)].…”
Section: Alevis and Sunnis In Turkeymentioning
confidence: 99%
“…In addition, regional developments also influenced the ideas and contours of Arabism, Islamism and Syrian nationalism. Moreover, Syria's evolving forms of nationalism illustrate the intertwined developments and contestations between national, subnational and supranational identities in the postcolonial Middle Eastern context (Dodge, 2020; Haddad, 2020; Hinnebusch, 2020; Lord, 2017). These identities are not mutually exclusive, as many would have it, but are multiple, and interrelated.…”
Section: The Syrian Nation Contestedmentioning
confidence: 99%
“…Practicing Alevis, read from the same Islamic texts as Sunni Muslims, but worship in a cemevi, or prayer hall, rather than a mosque. The legal recognition of cemevis as places of worship has been a key demand of Alevis seeking equal citizenship and access to state resources as enjoyed by Sunni Muslims and mosques (Lord (2017)).…”
Section: Alevis In Turkeymentioning
confidence: 99%