Islamic Political Identity in Turkey
Islamic Political Identity in Turkey
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土耳其的伊斯兰政治认同
DOI：
10.5860/choice.41-5536
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发表时间：
2003
期刊：
影响因子：
--
通讯作者：
M. Yavuz
中科院分区：
文献类型：
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作者：
M. Yavuz
2002年11月，正义与发展党在土耳其议会选举中大获全胜。由于该党的伊斯兰根源，它的选举胜利在土耳其和西方都引发了一系列问题：该党是否有一个秘密的伊斯兰议程？新政府是否会试图推翻凯末尔·阿塔图尔克世纪早期改革所带来的近世纪的世俗化？最根本的是，伊斯兰教与民主相容吗？在这部具有穿透力的作品中，M.哈坎·亚武兹试图回答这些问题，并对土耳其的伊斯兰政治身份进行全面分析。他的故事开始于世纪初，凯末尔·阿塔图尔克领导土耳其经历了一个快速世俗化的过程，并粉碎了伊斯兰教对他独裁统治的反对。亚武兹认为，自阿塔图尔克于1938年去世以来，土耳其一直在逐渐远离他的激进世俗主义，并经历着“一场安静的穆斯林改革”。亚武兹说，伊斯兰的政治身份并不是同质的，但可以是现代的、进步的，也可以是保守的、潜在的独裁的。虽然西方传统上将凯末尔主义视为反对“反动”政治伊斯兰的改革引擎，但事实上，凯末尔主义当权派传统上一直将“伊斯兰威胁”作为避免民主化的借口，从而保住权力。Yavuz提供了1997年“软政变”的描述，在这次政变中，凯末尔主义的军事官僚机构推翻了由亲伊斯兰的Refah党领导的民选联合政府。他认为，软政变使土耳其陷入了新的合法性危机，这只能通过政治制度的自由化来解决。本书最后讨论了最近的选举及其对土耳其和穆斯林世界的影响。Yavuz认为，伊斯兰社会运动可以成为促进民主和多元化社会的重要因素，土耳其的例子对穆斯林世界的其他国家来说是一个长期的承诺。基于广泛的实地调查和采访，这项工作提供了一个复杂的新的理解的作用，政治伊斯兰教在世界上最重要的战略国家之一。
In November of 2002, the Justice and Development Party swept to victory in the Turkish parliamentary elections. Because of the party's Islamic roots, its electoral triumph has sparked a host of questions both in Turkey and in the West: Does the party harbor a secret Islamist agenda? Will the new government seek to overturn nearly a century of secularization stemming from Kemal Ataturk's early-twentieth-century reforms? Most fundamentally, is Islam compatible with democracy? In this penetrating work, M. Hakan Yavuz seeks to answer these questions, and to provide a comprehensive analysis of Islamic political identity in Turkey. He begins in the early twentieth century, when Kemal Ataturk led Turkey through a process of rapid secularization and crushed Islamic opposition to his authoritarian rule. Yavuz argues that, since Ataturk's death in 1938, however, Turkey has been gradually moving away from his militant secularism and experiencing "a quiet Muslim reformation." Islamic political identity is not homogeneous, says Yavuz, but can be modern and progressive as well as conservative and potentially authoritarian. While the West has traditionally seen Kemalism as an engine for reform against "reactionary" political Islam, in fact the Kemalist establishment has traditionally used the "Islamic threat" as an excuse to avoid democratization and thus hold on to power. Yavuz offers an account of the "soft coup" of 1997, in which the Kemalist military-bureaucratic establishment overthrew the democratically elected coalition government, which was led by the pro-Islamic Refah party. He argues that the soft coup plunged Turkey into a renewed legitimacy crisis which can only be resolved by the liberalization of the political system. The book ends with a discussion of the most recent election and its implications for Turkey and the Muslim world. Yavuz argues that Islamic social movements can be important agents for promoting a democratic and pluralistic society, and that the Turkish example holds long term promise for the rest of the Muslim world. Based on extensive fieldwork and interviews, this work offers a sophisticated new understanding of the role of political Islam in one of the world's most strategically important countries.