Politics, Society and the Decline of Islam in Cyprus: From the Ottoman Era to the Twenty-First Century

The Political Economy of Divided Islands

“…Both these waves had a dramatic impact on the respective communities in Cyprus (e.g. Nevzat and Hatay 2009). Hence, in the 20th century, the already existing religious division between the two communities was compounded with the addition of nationalism into the inter-communal mix.…”

Transitions in the OttomanWaqf’s traditional building upkeep and maintenance system in Cyprus during the British colonial era (1878–1960) and the emergence of selective architectural conservation practices

“…Thus, Evkaf's existing historical system of utilising the endowed resources for upkeep projects on waqf assets began to be diluted during this period, with increased allocation of grants in aid in sponsoring the newly emerging expenses of religious or educational facilities of the Muslim-Turkish community. 14 Evidently, Evkaf started to assume priorities other than its original missions during this period as it was turned into a political bastion, whose control was claimed both by the British colonial Government and the opposing Muslim-Turkish leadership (Ateşin 2006;Nevzat and Hatay 2009). With the Order in Council in 1928, which transformed Evkaf into a government department, colonial authorities officially gained full control over the institution and its allocation of resources.…”

“…Apparently, fifty years after this application, agendas had changed: the colonial authorities had discovered the political value of Waqf buildings, and prioritised protecting particular monuments for particular symbolic identities. Yet, when the Evkaf was turned over to the community in 1956, among the first actions was the preparation of plans for the demolition of the four hundred year old Mevlevi Tekke in Nicosia, in order to build a modern shopping and entertainment complex (Nevzat and Hatay 2009). This was an indication that the Kemalist approach to Waqf historic heritage would be adopted in the post-colonial era.…”

“…The local community's participation in calling attention to the required upkeep and maintenance works of ordinary religious built properties declined dramatically, except in the rural settlements. This decline was a consequence of the loosening of religious practices among Cypriot Turkish elites, who started to adopt Turkey's emerging Kemalist ideologies of nationalism (Ateşin 2006;Nevzat and Hatay 2009). As Atakuman (2010) states, during the rise of Kemalism in Turkey between 1923 and 1950, the Islamic heritage was rejected in favour of constructing a secular national identity based on Western culture.…”

“…At the same time, the period witnessed Evkaf's mobilisation in the political arena. As part of its political agenda after the 1931 revolt, the colonial authority made efforts to recognise religious aspects of the Muslim-Turkish community, in order to undermine the ethnic nationalist movements (Nevzat and Hatay 2009). Accordingly, an attempt was made to construct an Ottoman heritage for the Muslim-Turkish community in the face of the fast spreading secular-nationalist Kemalism, which rejected the past wholesale.…”