Türkiye’de ‘Müslümancılık’ ve Yeni Dini Ortodoksiler

Yıl 2012, Cilt: 3 Sayı: 2, 143 - 182, 15.07.2016

Neslihan Çevik George M. Thomas

Öz

Yeni Ortodoksileri (New Religious Orthodoxies) bir çeşit din hareketi olarak tanımlıyoruz. Bu hareketler hem moderniteyi reddeden fundamantalist din hareketlerinden, hem de moderniteye asimile olmuş liberal din gruplarından ayrılır. Yeni ortodoksiler modernitenin çeşitli yönlerini kucaklarken aynı zamanda modern hayatı İslami öğretiler ve yaşam gelenekleri ile harmanlar. Bu yeni formun yaygınlığı, dini hareketleri modernitenin yol açtığı sosyo-ekonomik krizlerin ifadesi olarak gören, ve din hareketlerini modernite-gelenek, seküler-dindar, politik-kültürel ayrımları ile ifade eden klasik teorilerin geçerliliğini sorgular. Yeni ortodoksileri tanımlarken birinci yazarın Türkiye’de güncel İslami hareketler üzerine yaptığı ampirik çalısmadan yola çıkıyoruz; yazar bu hareketleri “Müslümancılık” (Muslimism) terimi ile tanımlamakta. Müslümancılık 1980’lerden beri yükselmekte olan dindar bir orta sınıfın kapitalist piyasaları, sivil toplum örgütlerini ve siyasi partileri “melez kültürel siteler” olarak yeniden inşa etmesi ile kendini ifşa eder. Yeni ortodoksiler, Müslümancılık dahil olmak üzere, genelde ulusal hassasiyetler taşır, ancak aynı zamanda globalist amaçlara ve eylemlere yönelirler. Burada, Türkiye’de Müslümancılığın yükselişini ve Müslümancılığın içeriğini incelemek suretiyle yeni din ortodoksilerini tanımlıyoruz. Bu inceleme ile uluslararası ilişkiler literatürünün din, uluslarası kurumlar ve global süreçlere yönelik klasik bakış açısını ve önkabullerini de yeniden sorguluyoruz

Anahtar Kelimeler

Melez Kimlikler, Müslümancılık, Politik-Islam, Türkiye’de İslami Hareket, Din ve Uluslarası İlişkiler, Ilımlı Islam, Din Hareketleri

Muslimism in Turkey and New Religious Orthodoxies

Öz

We identify new religious orthodoxies as a type of religious movement. Neither liberal adaptation nor fundamentalist rejection, they embrace much of modern life even as they attempt to submit that life to a sacred, moral order. Their prevalence calls into question social science theories that view religious movements as reactions to crises associated with contacts with modernity or the West, or with failed states. These theories especially characterize International Relations scholarship of Islamic movements: state-centered and assuming binaries of modern versus traditional, secular versus religious, political versus cultural, they cannot adequately interpret new religious orthodoxies. We report on the first author’s study of Islamic revival in Turkey, termed Muslimism. In Turkey since the 1980s, the lines between the state and the bourgeoisie, and secular and religious have been challenged. An emerging Muslim middle class uses capitalist markets, civic associations, and political parties as “sites of cultural hybridity” to redraw these boundaries by formulating a “modernity without guilt” and an “Islam without apology.” New religious orthodoxies while often nationalistic tend toward global orientations and action. We identify mechanisms of contemporary Turkish Muslimism for influencing international institutions, and we draw implications for rethinking IR assumptions about religion, global processes, and the international

Anahtar Kelimeler

Hybridity, Muslimism, Political-Islam, Turkish Islamic movements, Religion and International Relations, Moderate Islam, Religious Movements

Kaynakça

• Adelkhah Fariba, Being Modern in Iran, (New York: Columbia University Press, 2000).
• Asad, Talal, Formations of the Secular: Christianity, Islam Modernity,( Standford: Standford University Press, 2003).
• Beyer, Peter, “Privatization and Public Influence of Religion in Global Society” in Mike Feathersone (ed.), GlobalCulture: Nationalism, Globalization and Modernity (London: Sage Publications, 1990), pp. 373–91.
• Beyer, Peter and Lori Beaman, Religion, Globalization, and Culture, (Leiden: Brill, 2007).
• Bush, Evelyn, “Measuring Religion in Global Civil Society”, Social Forces, Vol. 85, No. 4, 2007,pp. 1645-65.
• Buss, Doris and Didi Herman, (eds.) Globalizing Family Values: The Christian Right in International Politics, (Minneapolis: University of Minnesota Press, 2003).
• Cady, Linell and Elizabeth Shakeman Hurd, (eds.),. Comparative Secularisms in a Global Age, (New York: Palgrave Macmillan, 2010). Casanova, Jose, Public Religions in the Modern World, (Chicago: University of Chicago Press, 1994).
• Connolly, William, Why I Am Not a Secularist, (Minneapolis: University of Minnesota Press, 1999).
• Dağı, Ihsan, “The Justice and Development Party: Identity, politics, and human rights discourse in the search for security and legitimacy” in Hakan Yavuz (ed.), The emergence of a new Turkey: Democracy and the AK Parti , (Salt Lake City: University of Utah Press, 2006).
• Douglas, Mary, Purity and danger: an analysis of concepts of pollution and taboo, (London: Routledge, 1996).
• Eisenstadt, S.N., Paradoxes of Democracy: Fragility, Continuity, and Change (Washington, D.C. and Baltimore: Woodrow Wilson Center Press and Johns Hopkins University Press, 1999).
• Finke, Roger and Rodney Stark, The Churching of America, 1776–1990: Winners and losers in our religious economy, (New Brunswick: Rutgers University Press, 1992).
• Fraser, Nancy, Justice Interruptus: Critical Reflections on the `Postsocialist’ Condition, (New York: Routledge, 1997).
• Göle, Nilüfer, “Modernist Kamusal Alan ve İslami Ahlak” in Nilüfer Göle (ed.), Islamın yeni kamusal yüzleri: Islam ve kamusal alan uzerine bir atölye çalışması, (Istanbul: Metis, 2000).
• _____________, Melez Desenler: Islam ve Modernlik Üzerine, ( Istanbul: Metis, 2000).
• Hefner Robert, Civil Islam: Muslims and democratization in Indonesia, (Princeton: Princeton University Press, 2000).
• Hirshkind, Charles, The Ethical Soundscape: Cassette Sermons and Islamic Counterpublics, (New York: Columbia University Press, 2006).
• Hunt, Michael. H., Ideology and U.S. Foreign Policy, (New Haven: Yale University Press, 1987).
• Hurd, Elizabeth Shakeman, The Politics of Secularism in International Relations, (Princeton: Princeton University Press, 2007).
• ________________, “Theorizing Religious Resurgence”, International Politics, Vol. 44, 2007, pp. 747-65.
• Juergensmeyer, Mark, Religion in Global Civil Society, (New York: Oxford University Press, 2005).
• Keyman, Fuat and Berrin Koyuncu, “Globalization, alternative modernities and the political economy of Turkey”, Review of International Political Economy, Vol. 12, No. 1, 2005, pp. 105-28.
• Keyman, Fuat, “Assertive Secularism in Crisis: Modernity, Democracy, and Islam in Turkey” in . Linell Cady and E. S. Hurd (eds.), Comparative Secularisms in a Global Age( New York, NY: Palgrave, Macmillan, 2010)
• Kuran, Timur, “Islamic economics and the Islamic subeconomy”, The Journal of Economic Perspectives, Vol. 9, No.4, 1995, pp. 155-173.
• Mahmood, Saba, Politics of Piety: The Islamic Revival and the Feminist Subject, (Princeton: Princeton University Press, 2005).
• McAdam, Doug, Sidney Tarrow, and Charles Tilly, Dynamics of contention, (Cambridge: Cambridge University Press, 2001).
• McCarthy, John and Mayer Zald (eds.), Social Movements in an Organizational Society,(New Brunswick: Transaction Books, 1987).
• Meyer, John, John Boli, George Thomas, and Francisco Ramirez, “World Society and the Nation-state”, American Journal of Sociology, Vol. 103, 1997, pp. 144-81.
• Owen, John, The Clash of Ideas in World Politics: Transnational Networks, States, and Regime Change, 1510-2010, ( Princeton: Princeton University Press, 2010).
• Owen, John and J. Judd Owen, Religion, the Enlightenment, and the New Global Order, (New York: Columbia University Press, 2010).
• Özdalga, Elizabeth and Sune Persson (eds.), Civil Society, Democracy, and the Muslim World, (Richmond, Surrey: Curzon Press, 1997).
• Özdemir, Şennur. MUSIAD: Anadolu Sermayesinin Dönüsümü ve Türk Modernlesmesinin Derinlesmesi,( Ankara: Vadi, 2006).
• Roy, Olivier, The Failure of Political Islam, (Cambridge: Harvard University Press, 1998).
• Robertson, Roland and JoAnn Chirico, “Humanity, Globalization, and Worldwide Religious Resurgence: A Theoretical Exploration”, Sociological Analysis, Vol. 46, No .3, 1985, pp. 219-42.
• Reus-Smit, Christian, The Moral Purpose of the State: Culture, Social Identity, and Institutional Rationality in International Relations, (Princeton: Princeton University Press, 1999).
• Steinmetz, George, State/Culture: State-Formation after the Cultural Turn, (Ithaca: Cornell University Press, 1999).
• Taylor, Charles, Modern Social Imaginaries, (Durham: Duke University Press, 2004).
• Thomas, George, Revivalism and Cultural Change: Christianity, Nation Building, and the Market in the Nineteenth-Century United States, (Chicago: University of Chicago Press, 1989).
• Thomas, George and John W. Meyer, “The expansion of the state”, Annual Review of Sociology, Vol. 10, 1984, pp. 461—482.
• Tilly, Charles, From Mobilization to Revolution, (London: Addison-Wesley, 1978).
• Turam, Berna, Between Islam and the state: The politics of engagement, (Stanford: Standford University Press, 2007).
• Yavuz, Hakan, Islamic political identity in Turkey, (New York: Oxford University Press, 2003).
• Walker, R.B.J., After the Globe, Before the World (New York: Routledge, 2009).
• Warner, Stephen, “A Work in Progress toward a New Paradigm in the Sociological Study of Religion in the United States”, AJS, Vol. 98, No. 5, 1993, pp. 1044-94.
• Wuthnow, Robert, Meaning and Moral Order: Explorations in Cultural Analysis, (Berkeley: University of California Press, 1989).