An Illustration of State-Society Relations in Turkey Essay examples

Ataturk and Reza Shah had a large influence on the governments of Turkey and Iran by secularizing and westernizing each. This secularization has had a distinct role in shaping the language, education, religion and government of both Turkey and Iran. Their end goals were to create a powerful and prevalent world powers that is distinct. Comparing the two countries, there were many similarities between each reformation, but each is distinct in certain aspects.

The independence of Turkey and its early development as a country full of energetic youth required a combination of two almost contradictory ideals : In order to illustrate its disassociation with the past Ottoman authority the new government desired international style which expresses scientific modernization and political liberation; However, the Kemalists also wanted to preserve a certain degree of cultural root in order to boost, if not, maintain nationalistic devotion of its citizens. Consequently, a new hybridization of theses two ideals emerged

The Modernization efforts undertaken by the leadership of Iran and Turkey after World War I share numerous similarities across ideological, and social lines. Both countries shared and benefitted from strong social identities, and resistance to outside influence. While these countries were unified using comparable methods, they were also exploited to further the individual goals of both countries? respective leaders.

4). In 1913, “three of the Young Turks helped to gain control of Turkey’s government via a coup” (UHRC, par. 10). They wanted to create a “great and eternal land called Turan with one language and one religion” (UHRC, par. 10).

At this time, the Ottoman Empire saw itself as predominantly Muslim, even though it was home to many non-Muslim citizens, such as the well educated Christian Armenians. These citizens wanted reform, as well as the right to vote. However,

The main goal of these reforms was to move the non-Muslims from an inferior national to a full subject of the Empire. The thought was that if the Sultan gave his minority subjects more rights, per say, than they would not form a separatist movement. Or worse the subjects separatist movement lobby international support; for example, in the Greek national movement in 1821. The Greeks were assisted by France, Romanov Russia, and The United Kingdom. In this way two causes for the Armenian genocide interweave. At the same time as nationalistic centrifugal forces are pulling the Empire apart, Europe is sticking their hands in Ottoman internal affairs. The Tanzimat Reforms were really a failure, and did not promote equal citizenship among citizens. Nor

So when Mustafa Kamal (Ataturk) began to form a Turkish nation state, it was not clear what constituted a Turk but soon, Kurds were considered as Turks and a policy aiming at the detribalization and assimilation of the Kurds was adopted… The Turkish government's pursuit of full assimilation has led to the proscription of publications of any book, newspaper, or other material in the Kurdish language. Moreover, there has also been an instance of arrests of entertainers for singing songs or performing in Kurdish.

The transition of a multinational empire to a nation state has happened; therefore, Turkey's national identity has been established. In the creation of this identity, qualification of individuals as a 'citizen' has been a crucial point. Ataturk found the path for the public administration by setting a new democracy which is “Republic”.

As Peter Berger (1967) explained religion, it is a sacred canopy under which the entirety of life is explained and regulated. Secularization theory as explained by Weber holds that modernity challenges this sacred canopy through two major ways: increased cultural and structural pluralism and increased primacy of economic pursuits (Emerson and Hartman, 2006:129). With globalisation accelerating in the post Cold War era, causing mass migration across borders, increased interstate interaction and huge growth in the global financial market, it was predicted that religious influence would be relegated to the private sectors of social life by ripping the sacred canopy, and leaving people with, at best, sacred umbrellas (Smith 1998). Despite this, what secularization theory did not anticipate is that the demystification of the world provided within it the seeds both for the re-mystification of the world and resistance to the demystification (Berger, 1992:1). Hence the world today, with some exceptions, is as furiously religious as it ever was, in some places more so than ever (Berger, 1999:8). Since the 1970s there has been a particular rise in religious fundamentalist movements, as signalled by the Iranian Revolution in 1979 led by Ayatollah Khomeini, which led to the establishment of the first Islamic State. As Almond et al note, fundamentalist movements have risen to the highest levels of power in Sudan in 1993, Afghanistan and India in 1996, and in India again

Throughout history, the middle east has often been the focus of news reporters. A middle eastern country that has not been exempt from this, is Turkey. Turkey has not only been a focus, but it also has had a very long, complicated history.

Some of the policies AKP has enacted while in office lean toward Islamic rule. Some schools began teaching Quran, Erdogan wishes to abolish abortion, and although headscarves are banned it’s hardly ever enforced. All to which the secularists have fought back (Fortin).

According to Joseph Colomer, author of “The Science of Politics”, the minimalist definition of democracy is defined by two basic things, freedom and elections. He mentions within his book that in order to be a democracy you must have freedom of association along with freedom of expression and information. This is something that Turkey lacks. Freedom of association means to be able to form groups or clubs and meet without interference of the government. Turkey’s government has been known to interfere with

We need to pay close attention to the effects of secularism: confining the role of religion to the private domain of the individual and creating a dichotomy between "religious" and "worldly," between "private" and "public." It denies religion and its mediating institutions any public function and influence in shaping matters of public policy.

In this essay I am going to discuss how the experience of secularization in Egypt exemplifies the inadequacy of Peter Berger’s theory of the process of secularization. I will discuss the differences in Berger’s process and the process evident in Egypt, why Berger’s may have failed to address this. Lastly I will consider Daniel Crecelius’s approach to the question of the secularity of a country that has a secular state but a religious society.

Religious Fundamentalism is not a modern phenomenon, although, there has received a rise in the late twentieth century. It occurs differently in different parts of the world but arises in societies that are deeply troubled or going through a crisis (Heywood, 2012, p. 282). The rise in Religious Fundamentalism can be linked to the secularization thesis which implies that victory of reason over religion follows modernization. Also, the moral protest of faiths such as Islam and Christianity can be linked to the rise of Religious Fundamentalism, as they protest the influence of corruption and pretence that infiltrate their beliefs from the spread of secularization (Heywood, 2012, p. 283). Religious Fundamentalists have followed a traditional