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After decades of prohibition, Mevlana ceremonies of whirling dervishes attract renewed interest as forms of sacral music, both in formal and popular genres. This trend runs parallel to an increasing concern for cultural, ethnic and religious identities, where the rising tide of religious revivalism sets the tone.
In the rising momentum for new and reformulated cultural
identities, the Turkish Alevi have also emerged on the scene,
demanding due recognition. In this process a number of dramatic
events have served as important milestones: the clashes between
Sunni and Alevi in Kahramanmaras in 1979 and Corum in 1980, the
incendiarism in Sivas in 1992, and the riots in Istanbul
(Gaziosmanpasa) in 1995. Less evocative, but in the long run more
significant, has been the rising interest in Alevi folklore and
religious practices. Questions have also arisen as to what this
branch of Islamic heterodoxy represents in terms of old and new
identities. In this book, these questions are addressed by some of
the most prominent scholars in the field.
In the last elections in Turkey, in December 1995, an Islamic party
had come to power by means of free elections for the first time in
history. 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, this study describes
the conflict over the veil as it became a burning issue in the
decade following the military intervention of 1980, and remains 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 she
does not discount this tension, the author argues that the fact
that the Islamic movements is on the rise does not mean that it
threatens the very foundations of modern Turkish society
In the wake of demands by the Turkish Alevi for due recognition, there has been a rising interest in Alevi folklore and religious practices, and in what this branch of Islamic heterodoxy represents in terms of old and new identities.
After decades of prohibition, Mevlana ceremonies of whirling
dervishes attract renewed interest as forms of sacral music, both
in formal and popular genres. This trend runs parallel to an
increasing concern for cultural, ethnic and religious identities,
where the rising tide of religious revivalism sets the tone.
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.
Preaching has been central to Muslim communities throughout the
centuries. The liturgical Friday sermon is a prime example,
although other genres that are less commonly known also serve
important functions. This book addresses the ways in which Muslims
relate various forms of religious oratory to authoritative
tradition in 21st-century Islamic practice, while striving to adapt
to local contexts and the changing circumstances of politics, media
and society. This is the first book of its kind to look at
homiletics beyond a specific country focus. Taking into
consideration the historical developments of Muslim preaching, it
offers a collection of thoroughly contextualised case studies of
oratory in Turkey, Egypt, Saudi Arabia, Bosnia, Sweden and the USA.
The analyses presented here show shared emphasis on struggles for
legitimacy, efforts to speak authoritatively, as well as discursive
opportunities and constraints.
Since the formation of the Republic in 1923, Friday sermons (hutbe)
have been an important platform that allows the state to engage and
communicate with the Turkish people. Sermon topics vary from
religious and ethical issues to matters concerning family, women,
health, education, business and the environment. Even if politics,
in the name of secularism, has been banned from mosques and
sermons, questions of how to be a good citizen and honour the
Turkish nation have been of utmost importance. With an
all-pervading sermon theme of social, national and political unity,
Elisabeth Ozdalga explores how long-standing religious rituals are
utilised and mobilised in the formation of modern political
loyalties and national identities.
Preaching has been central to Muslim communities throughout the
centuries. The liturgical Friday sermon is a prime example,
although other genres that are less commonly known also serve
important functions. This book addresses the ways in which Muslims
relate various forms of religious oratory to authoritative
tradition in 21st-century Islamic practice, while striving to adapt
to local contexts and the changing circumstances of politics, media
and society. This is the first book of its kind to look at
homiletics beyond a specific country focus. Taking into
consideration the historical developments of Muslim preaching, it
offers a collection of thoroughly contextualised case studies of
oratory in Turkey, Egypt, Saudi Arabia, Bosnia, Sweden and the USA.
The analyses presented here show shared emphasis on struggles for
legitimacy, efforts to speak authoritatively, as well as discursive
opportunities and constraints.
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