In the Turkish elections of December 1995, the Islamic Welfare Party became the biggest Party in parliament and for the first time in history, an Islamic party had come to power by means of free elections. The rise to power of the Turkish Islamists is a result of several decades of revivalism. In this process the veil has been a prominent symbol of the new religious puritanism, causing resentment among those who regard the bare-headed woman as the symbol of progress and emancipation. In the light of a century-long conflict between secularism and popular Islam, the present study describes the conflict over the veil as it became a burning issue in the decade following the military intervention of 1980 and remains to this day a matter of controversy. While focusing on the issue of veiling, the author also considers the wider picture of tension between official secularism and popular Islam in present-day Turkey. Although this tension is not discounted, the author argues that the fact that the Islamic movement is on the rise does not mean that it threatens the very foundations of modern Turkish society. Whereas the controversies of the nineteenth century could be described as a 'clash of civilizations' (between Islam and the West), those of today have shrunk into conflicts over certain cultural symbols that are part of the same globally-expanding technological civilization.

"The Diyanet, the official face of Islam in Turkey, is the 'Presidency of Religious Affairs', a governmental department established in 1924 after the break-up of the Ottoman Empire and the abolition of Caliphate. In this book, Emir Kaya offers an in-depth multidisciplinary analysis of this vital institution. Focusing on the role of the Diyanet in society, Kaya explores the balance the institution has to strike between the Muslim traditions of the Turkish population and the secular creed of the Turkish state. By examining the various laws that either bolstered or hindered the Diyanet's budgets and activities, Kaya highlights the institutional mindsets of the Diyanet membership. He also evaluates its successes and failures as a state department that must consistently operate within the context of the religiosity of Turkish society. By situating all of this within the two competing - but often complimentary - concepts of religion and secularism, Kaya offers a book that is important for those researching the interplay of Islam and the state in Turkey and beyond."--Bloomsbury Publishing.

In the Turkish elections of December 1995, the Islamic Welfare Party became the biggest Party in parliament and for the first time in history, an Islamic party had come to power by means of free elections. The rise to power of the Turkish Islamists is a result of several decades of revivalism. In this process the veil has been a prominent symbol of the new religious puritanism, causing resentment among those who regard the bare-headed woman as the symbol of progress and emancipation. In the light of a century-long conflict between secularism and popular Islam, the present study describes the conflict over the veil as it became a burning issue in the decade following the military intervention of 1980 and remains to this day a matter of controversy. While focusing on the issue of veiling, the author also considers the wider picture of tension between official secularism and popular Islam in present-day Turkey. Although this tension is not discounted, the author argues that the fact that the Islamic movement is on the rise does not mean that it threatens the very foundations of modern Turkish society. Whereas the controversies of the nineteenth century could be described as a 'clash of civilizations' (between Islam and the West), those of today have shrunk into conflicts over certain cultural symbols that are part of the same globally-expanding technological civilization.

In Turkey, no secular party has approximated the high levels of membership and intense activism of women within the Islamist Refah (Welfare) Party. Rethinking Islam and Liberal Democracy examines the experiences of these women, who represented an unprecedented phenomenon within Turkish politics. Using in-depth interviews, Yeşim Arat reveals how the women of the party broadened the parameters of democratic participation and challenged preconceived notions of what Islam can entail in a secular democratic polity. The women of the party successfully mobilized large groups of allegedly apolitical women by crossing the boundaries between the social and the political, reaching them through personal networks cultivated in private spaces. The experiences of these women show the contentious relationship between liberal democracy and Islam, where liberalism that prioritizes the individual can transform, coexist, or remain in tension with Islam that prioritizes a communal identity legitimized by a sacred God.

Ever since the terrorist incident of September 11th a general understanding seems to have arisen among people that the challenges posed by Islam have now acquired human and global dimensions. Popular Movements and Democratization in the Islamic World contains case studies of people’s movements in diverse areas and periods, and it seeks to develop a comparative view of Islam and democracy that goes beyond the usual stereotype of Islam being incompatible with democracy. Unravelling the complexities that have arisen between Islam and democracy is the principal task of Islamic scholars, and this book will undoubtedly prove a starting point for all such endeavours. While primarily intended for students and scholars, this timely and important text will prove of interest even to general readers with interests in Islamic studies.

Nineteenth-century Istanbul was an intellectual hub of rich discussions about Islam, in which leading reformists had a significant role. Turkey today appears to be an intellectual vacuum to anyone searching for ongoing critical engagement with Islam. The main purpose of this book is to adjust this view of Turkey by showcasing the modern Turkish theologians who challenge mainstream Sunni interpretations of Islam. Labelling these theologians as 'rationalist' rather than 'reformist', the author reveals that their theology is inherently anti-establishment and thus a religiously-oriented challenge to the hegemony of the state-sanctioned Islam: for the rationalists, Turkey's problems have their origins in the Sunni interpretation of Islam. Contemporary Rationalist Islam in Turkey analyses nine prominent scholars of Islam who provide a religious opposition to the Sunni revival in Turkey: Hüseyin Atay, Yasar Nuri Öztürk, M. Hayri Kirbasoglu, Ilhami Güler, R. Ihsan Eliaçik, Ömer Özsoy, Mustafa Öztürk, Israfil Balci, and Mehmet Azimli. These scholars' writings are almost exclusively published in Turkish, so this book makes their ideas available in English for the first time. It also examines the scope, methodology and argumentation of the scholars' theology, categorizing their theological interpretations from 'historicist' to 'universalist' and from 'empiricist' to 'rationalist'. In identifying a new 'rationalist' school of Turkish theology and outlining its different manifestations, the book breaks new ground. It fills a significant gap in the literature on Islamic studies and reveals an understudied dimension of Turkey and Turkish Islam beyond the well-known ideas of the AKP and the Gulenists.

The Diyanet, the official face of Islam in Turkey, is the `Presidency of Religious Affairs', a governmental department established in 1924 after the break-up of the Ottoman Empire and the abolition of Caliphate. In this book, Emir Kaya offers an in-depth multidisciplinary analysis of this vital institution. Focusing on the role of the Diyanet in society, Kaya explores the balance the institution has to strike between the Muslim traditions of the Turkish population and the secular creed of the Turkish state. By examining the various laws that either bolstered or hindered the Diyanet's budgets and activities, Kaya highlights the institutional mindsets of the Diyanet membership. He also evaluates its successes and failures as a state department that must consistently operate within the context of the religiosity of Turkish society. By situating all of this within the two competing - but often complimentary - concepts of religion and secularism, Kaya offers a book that is important for those researching the interplay of Islam and the state in Turkey and beyond.

Ira Lapidus' classic history of the origins and evolution of Muslim societies, revised and updated for this second edition, first published in 2002.

Engaging with the idea that the world reveals not one, but many routes to modernity, this volume explores the role of religion in the emergence of multiple forms of modernity, which evolve according to specific cultural conditions and interpretations of the 'modern project'. It draws upon case study material from Africa, The Middle East, Russia and South America to examine the question of whether modernity, democracy and secularism are universalistic concepts or are, on the contrary, unique to Western civilization, whilst considering the relationship of postsecularism to the varied paths of modern development. Drawing together work from leading social theorists, this critical theoretical contribution to current debates will appeal to sociologists, social theorists and political scientists, with interests in religion, secularization and postsecularization theory and transitions to modernity in the contemporary globalized world.