This extensive analysis of the Mardin conflict in southeast Turkey considers the likelihood that socioreligious movements, such as the popular Glen movement, could effect positive change in ethnoreligious disputes, even those decades old. By focusing specifically on how Glen volunteers helped minimize the support of terrorist organizations in Anatolia, this guide illustrates how potent nonpolitical solutions to ethnic conflict can be.
This book presents findings from research into one of the world's most influential Islamic movements, the Gülen Movement, from the perspective of social transformation through adult education. At the core of research questions lies how the movement enrolls volunteers from all walks of life and transforms them to adopt its aims at the expense of their individual ideals. The book reveals the socio-psychological mechanisms that make such transformation possible by looking at how followers integrate weekly lectures and discussions on the theory and practice of Islam into their personal and social lives. The Gülen Movement offers a moderate interpretation of Islam and stresses the vitality of establishing communication with the members of all faiths. This book provides a window into how and why religion may roll into extremism by presenting findings from an opposite perspective: the participants in the research all define themselves as truly pious but do not even imply an act of violence in tens of hours of interviews. In short, the book weaves the strands of "Islamic," "movement," and "adult education" into a unified whole and limns the snapshot of a social movement, offering a comprehensive discussion of the role of adult education within the movement, as well as its transformative potential and its wider social and political implications.
The Sufi tradition remains one of the most mysterious and least understood systems of self-realization. This book demystifies the practice of the sohbet—an ad hoc discourse—as the central instructional tool in the globally influential Naqshbandi-Haqqani Order. It approaches the practice using categories of improvised music to establish a framework for analyzation. Its ritualized formal structure, illustrated via selected talks of Shaykh Nazim Adil al-Haqqani, discloses the underlying—and assumingly primary—function to provoke prolonged states of raised awareness in listeners and condition their sympathetic nervous system. In an extensive discussion based on several years of field research in Cyprus, the book relates this intention to similar practices in other traditional knowledge systems by proposing psychophysical interpretations based on psychology, biochemistry, neuroscience, or quantum physics. It will appeal to scholars and students of Sufism, Islamic studies, and comparative religion, as well as those interested in performance studies and improvised music, interpersonal communication, and education.
In contrast to much of the Muslim world, a majority of Turks consider Islam to be primarily a matter of personal choice and private belief. How did such an arrangement come about? Moreover, most observant Muslims in Turkey do not see such a conception and practice of Islam as illegitimate. Why not? Islam and Modernity in Turkey addresses these questions through an ethnographic study of Islamic discourses and practices and their articulation with mass media in Turkey, against the background of late Ottoman and early Republican precedents. This ground-breaking book sheds new light on issues of commensurability and difference in culture, religion, and history, and reformulates our understanding of Islam, secularism, and public life in Turkey, the Muslim world, and Europe.
This book unpacks how the ethical is embodied through an examination of the lived experiences of female Muslim volunteers in Belgium. Kayikci draws on a wealth of interview material that sheds light on the ethical turn in the anthropology of Islam, exploring how volunteering enables the space and time for Muslim women to commit to both orthodox religious and civic social values. As volunteering and interacting (caring) with the society requires careful deliberation of their society and their position as Muslims, and as women in that society, this research unpacks how multiple belongings of Muslim women in Belgium are negotiated, balanced, and influenced. This analysis reveals how the everyday is informed by different epistemological traditions; both the liberal and the Islamic, and how these traditions make the life-worlds of the women. Islamic Ethics and Female Volunteering will be of interest to academics across religious studies, anthropology, sociology, gender studies and community studies, especially scholars working in the areas of ethics, migration, Muslims in Europe, volunteering and activism.
From Rumi poetry and Sufi dancing or whirling, to expressions of Africanicity and the forging of transnational bonds to remote locations in Senegal, Sri Lanka, and Turkey, Varieties of American Sufism immerses the reader in diverse expressions of contemporary Sufi religiosity in the United States. It spans more than a century of political, cultural, and embodied relationships with Islam and Muslims. American encounters with mystical Islam were initiated by a romantic quest for Oriental wisdom, flourished in the embrace of Eastern teachings during the countercultural era of New Age religion, were concretized due to late twentieth-century possibilities of travel and immigration to and from Muslim societies, and are now diffused through an explosion of cyber religion in an age of globalization. This collection of in-depth, participant-observation-based studies challenges expectations of uniformity and continuity while provoking stimulating reflection on a range of issues relevant to contemporary Islamic Studies, American religions, multireligious belonging, and new religious movements.
The "Hizmet" ("Service") Movement of Fethullah Gülen is Turkey’s most influential Islamic identity community. Widely praised throughout the early 2000s as a mild and moderate variation on Islamic political identity, the Gülen Movement has long been a topic of both adulation and conspiracy in Turkey. In Gülen, Joshua D. Hendrick suggests that the Gülen Movement should be given credit for playing a significant role in Turkey's rise to global prominence. Hendrick draws on 14 months of ethnographic fieldwork in Turkey and the U.S. for his study. He argues that the movement’s growth and impact both inside and outside Turkey position both its leader and its followers as indicative of a "post political" turn in twenty-first century Islamic political identity in general, and as illustrative of Turkey’s political, economic, and cultural transformation in particular.
Textiles have been a highly valued and central part of the politics of human societies across culture divides and over millennia. The economy of textiles provides insight into the fabric of social relations, local and global politics, and diverse ideologies. Textiles are a material element of society that fosters the study of continuities and disjunctions in the economic and social realities of past and present societies. From stick-loom weaving to transnational factories, the production of cloth and its transformation into clothing and other woven goods offers a way to study the linkages between economics and politics. The volume is oriented around a number of themes: textile production, textiles as trade goods, textiles as symbols, textiles in tourism, and textiles in the transnational processes. Textile Economies appeals to a broad range of scholars interested in the intersection of material culture, political economy, and globalization, such as archaeologists, cultural anthropologists, economists, museum curators, and historians.
Turkey has witnessed remarkable sociocultural change under the regime of Recep Tayyip Erdogan and his Justice and Development Party (AKP), particularly regarding its religious communities. As individuals with pious identities have increasingly gained access to state power and accumulated economic influence, so religious appearances and practices have become more visible in Turkey's `secular' public spaces. More than this, consumption practices have changed and new Islamic and Islamist identities have emerged. This book investigates three of the most widespread faith-inspired communities in Turkey: the Gulen, Suleymanli and the Menzil. Nazli Alimen compares these communities, looking at their diverse interpretations of Islamic rules related to the body and dress, and how these different groups compete for power and control in Turkey. In tracing what motivates consumption practices, the book adds to the growing interest in the commercial aspects of modest and Islamic fashion. It also highlights the importance of clothing and bodily rituals (such as veiling, grooming and food choices) for the formation of community identities. Based on ethnographic research, Alimen analyses the relationship between the marketplace and religion, and shows how different communities interact with each other and state institutions. Of particular note are the varied expressions of Islamic masculinities and femininities at play. Appealing to a cross-disciplinary readership, the book will be relevant for scholars within Turkish Studies, Gender Studies, Islamic Studies, Fashion, Consumption Studies, Sociology of Religion and Middle Eastern Studies.
After the establishment of the Turkish Republic, Turkey's secularized society disdained the ney, the Sufi reed flute long associated with Islam. The instrument's remarkable revival in today's cities has inspired the creation of teaching and learning sites that range from private ney studios to cultural and religious associations and from university clubs to mosque organizations. Banu Şenay documents the years-long training required to become a neyzen—a player of the ney. The process holds a transformative power that invites students to create a new way of living that involves alternative relationships with the self and others, changing perceptions of the city, and a dedication to craftsmanship. Şenay visits reed harvesters and travels from studios to workshops to explore the practical processes of teaching and learning. She also becomes an apprentice ney-player herself, exploring the desire for spirituality that encourages apprentices and masters alike to pursue ney music and its scaffolding of Islamic ethics and belief.
