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GLOBALIZATION AND POLITICAL ISLAM: THE SOCIAL BASES OF TURKEY’S WELFARE PARTY

Халдун Gulalp

Political Islam has gained heightened visibility in recent decades in Turkey. Large numbers of female students have begun to demonstrate their commitment by wearing the banned Islamic headdress on university campuses, and influential pro-Islamist TV
channels have proliferated. This paper focuses on the Welfare (Refah) Party as the foremost institutional representative of political Islam in Turkey.
The Welfare Party’s brief tenure in power as the leading coalition partner from mid-1996 to mid-1997 was the culmination of a decade of steady growth that was aided by other Islamist organizations and institutions. These organizations and institutions
included newspapers and publishing houses that attracted Islamist writers, numerous Islamic foundations, an Islamist labor-union confederation, and an Islamist businessmen’s association. These institutions worked in tandem with, and in support of, Welfare as the undisputed leader and representative of political Islam in Turkey, even though they had their own particularistic goals and ideals, which often diverged from Welfare’s political projects. Focusing on the Welfare Party, then, allows for an analysis of the wider social base upon which the Islamist political movement rose in Turkey. Since Welfare’s ouster from power and its eventual closure, the Islamist movement has been in disarray. Этот документ будет, следовательно, be confined to the Welfare Party period.
Welfare’s predecessor, the National Salvation Party, was active in the 1970s but was closed down by the military regime in 1980. Welfare was founded in 1983 and gained great popularity in the 1990s. Starting with a 4.4 percent vote in the municipal elections of 1984, the Welfare Party steadily increased its showing and multiplied its vote nearly five times in twelve years. It alarmed Turkey’s secular establishment first in the municipal elections of 1994, с 19 percent of all votes nationwide and the mayor’s seats in both Istanbul and Ankara, then in the general elections of 1995 when it won a plurality with 21.4 percent of the national vote. тем не менее, the Welfare Party was only briefly able to lead a coalition government in partnership with the right-wing True Path Party of Tansu C¸ iller.

Исламистские оппозиционные партии и потенциал взаимодействия с ЕС

Тоби Арчер

Хайди Huuhtanen

В свете растущего значения исламистских движений в мусульманском мире и

как радикализация повлияла на глобальные события с начала века, Это

ЕС важно оценить свою политику по отношению к акторам в рамках того, что может быть свободно

называют «исламским миром».. Особенно важно задаться вопросом, следует ли и как привлекать

с различными исламистскими группировками.

Это остается спорным даже в ЕС.. Некоторые считают, что исламские ценности, которые

лежащие за исламистскими партиями, просто несовместимы с западными идеалами демократии и

права человека, в то время как другие рассматривают взаимодействие как реальную необходимость в связи с растущим

значение исламистских партий внутри страны и их растущее участие в международной

дела. Другая точка зрения состоит в том, что демократизация в мусульманском мире усилится.

Европейская безопасность. Справедливость этих и других аргументов относительно того,

ЕС должен участвовать, можно проверить только путем изучения различных исламистских движений и

их политические обстоятельства, страна за страной.

Демократизация является центральной темой общих внешнеполитических действий ЕС., как положено

в статье 11 Договора о Европейском Союзе. Многие из государств, рассматриваемых в этом

доклад не демократичен, или не совсем демократично. В большинстве этих стран, исламист

партии и движения составляют значительную оппозицию господствующим режимам, а также

в некоторых они образуют крупнейший оппозиционный блок. Европейские демократии давно вынуждены

иметь дело с правящими режимами, которые являются авторитарными, но это новое явление, чтобы нажать

демократических реформ в штатах, где наиболее вероятные бенефициары могли, от

точка зрения ЕС, различные и иногда проблематичные подходы к демократии и ее

связанные значения, такие как права меньшинств и женщин и верховенство закона. Эти обвинения

часто выдвигается против исламистских движений, поэтому для европейских политиков важно

иметь точное представление о политике и философии потенциальных партнеров.

Опыт разных стран свидетельствует о том, что чем больше свободы исламисты

вечеринки разрешены, тем более они умеренны в своих действиях и идеях. Во многих

случаи, когда исламистские партии и группы уже давно отошли от своей первоначальной цели

создания исламского государства, основанного на исламском праве, и пришли к принятию основных

демократические принципы избирательной борьбы за власть, наличие других политических

конкуренты, и политический плюрализм.

исламистские Стороны : participation without power

Malika Zeghal

Over the last two decades, social and political movements grounding their ideologies in references to Islam have sought to become legal political parties in many countries of the Middle East and North Africa. Some of these Islamist movements have been authorized to take part lawfully in electoral competition. Among the best known is Turkey’s Justice and Development Party (AKP), which won a parliamentary majority in 2002 and has led the government ever since. Morocco’s own Party of Justice and Development (ПСР) has been legal since the mid- 1990s and commands a significant bloc of seats in Parliament. В Египте, Братья-мусульмане (МБ) has never been authorized to form a political party, but in spite of state repression it has successfully run candidates as nominal independents in both national and local elections.
Since the early 1990s, this trend has gone hand-in-hand with official policies of limited political liberalization. Together, the two trends have occasioned a debate about whether these movements are committed to “democracy.” A vast literature has sprung up to underline the paradoxes as well as the possible risks and benefits of including Islamist parties in the electoral process. The main paradigm found in this body of writing focuses on the consequences that might ensue when Islamists use democratic instruments, and seeks to divine the “true” intentions that Islamists will manifest if they come to power.

the 500 most influential muslims

Джон Эспозито

Ибрагим Калин

The publication you have in your hands is the first of what we hope will be anannual series that provides a window into the movers and shakers of the Muslimworld. We have strived to highlight people who are influential as Muslims, thatis, people whose influence is derived from their practice of Islam or from the factthat they are Muslim. We think that this gives valuable insight into the differentways that Muslims impact the world, and also shows the diversity of how peopleare living as Muslims today.Influence is a tricky concept. Its meaning derives from the Latin word influensmeaning to flow-in, pointing to an old astrological idea that unseen forces (like themoon) affect humanity. The figures on this list have the ability to affect humanitytoo. In a variety of different ways each person on this list has influence over thelives of a large number of people on the earth. The 50 most influential figuresare profiled. Their influence comes from a variety of sources; however they areunified by the fact that they each affect huge swathes of humanity.We have then broken up the 500 leaders into 15 categories—Scholarly, Political,Administrative, Lineage, Preachers, Женщины, Youth, Philanthropy, Development,Science and Technology, Arts and Culture, Средства массовой информации, Radicals, International IslamicNetworks, and Issues of the Day—to help you understand the different kinds ofways Islam and Muslims impact the world today.Two composite lists show how influence works in different ways: InternationalIslamic Networks shows people who are at the head of important transnationalnetworks of Muslims, and Issues of the Day highlights individuals whoseimportance is due to current issues affecting humanity.

Помимо после исламизма

Ихсан Йылмаз


With the increased international prominence of Turkey and its successful and internationallyrespected AK Party government, the Academia’s attention has focused on the Turkish Islamistexperience. Turkey had already been seen as an almost unique case as far Islam-state-secularismdemocracyrelations were concerned but the recent transformation of Turkish Islamism coupledwith the global turmoil in the post-9/11 world has made the Turkish case much more important.While Turkish Islamists’ recent transformation that has brought about their rise to the power hasbeen applauded at home and abroad, there are relatively very few studies that analyze theirtransformation by taking into account the unique experience of Turkish Islamism starting from the18th & 19th centuries’ Ottoman secularization, Young Ottomans of the 1860s and the Ottomanconstitutionalism and democracy. более того, some dynamics that affected the change in theTurkish Islamists’ Islamic normative framework have not been analyzed in detail. таким образом, this studyendeavors to analyze the main factors behind the newly emerged tolerant normative framework ofthe AK Party leaders who were formerly Islamists. After showing that there are good historicalreasons arising from the Ottoman experience of secularism and democracy and arguing based on abrief theoretical discussion of the plurality of Islamisms, it argues that the Turkish Islamism hasalways differed from the other Islamist experiences. Следовательно, in this study, a detailed evaluationof the Turkish Islamist experience starting from the Young Ottomans is undertaken. Then, thispaper attempts to show that Islamic groups’ physical and discursive interaction has been a crucialfactor in the Turkish Islamism’s transformation. Main premise of this paper is that the Gülenmovement has been the most influential factor that has helped the AK Party leaders to develop amore tolerant normative framework and to eventually jettison their Islamism. It is of coursedifficult to establish casual relationship between two social phenomena but one can underscorecorrelations. As the main hypothesis is that the Gülen movement has been the most influentialfactor in the normative transformation of the former Islamists’ mental frameworks and theirreligio-political worldviews, this paper provides a comparative discourse analysis betweenFethullah Gülen’s and Islamists’ ideas on several issues that have been relevant for both Islamismand newly-emerged post-Islamism. To identify these relevant issues (секуляризм, pluralism,демократия, rule of law, nationalism, state, Исламизм, religiosity, the other, borders and dialogue),the paper provides a brief theoretical discussion of Islamism and post-Islamism that will also helpthe reader to understand the fundamental differences between Islamism and the Gülenian thought.

ИСЛАМСКАЯ MODERNITIES: Фетхуллаха Гюлена и современном Исламском

Почетный нож

Nurju movement1, является старейшим умеренные исламистские движения которая, вероятно, свойственных современной Турции, была разбита на несколько групп, так как Саид Нурси, основатель движения, скончался в 1960. В настоящее время, Есть более чем 10 групп nurcu различных программах и стратегиях. Несмотря на все их различия, Сегодня Nurju групп как представляется, признать личности друг друга и попытаться сохранить определенный уровень солидарности. Theplace группы Фетхуллаха Гюлена в движении Nurju, однако, , кажется, немного shaky.Fethullah Гюлена (b.1938) split himself, по крайней мере по внешнему виду, от общего движения в Nurju 1972 и преуспел в создании своей собственной группы с сильной организационной структуры в 1980-х и 90-х годов. В связи с развитием его широкая сеть школ в Турции и abroad2, его группа привлекла внимание. Эти школы очарованы не только исламистские предпринимателей и среднего класса, но и большое количество светских интеллектуалов и политиков. Хотя первоначально возникли из общего движения Nurju, некоторые считают, что число последователей группы Фетхуллаха Гюлена гораздо больше, чем у всего остального nurju групп. Еще, как представляется, будет достаточно оснований полагать, что существует плата за успех: отчуждение от других исламистских групп, а также от общего движения Nurju которых Фетхуллаха Гюлена group3 сама должна быть частью.

Прогрессивная исламской мысли, гражданского общества и движения Гюлена в национальном контексте

Greg Barton

Фетхуллаха Гюлена (born 1941), or Hodjaeffendi as he is known affectionately by hundreds of thousands of people in his native Turkey and abroad, is one of the most significant Islamic thinkers and activists to have emerged in the twentieth century. His optimistic and forward-looking thought, with its emphasis on self development of both heart and mind through education, of engaging proactively and positively with the modern world and of reaching out in dialogue and a spirit of cooperation between religious communities, social strata and nations can be read as a contemporary reformulation of the teachings of Jalaluddin Rumi, Yunus Emre, and other classic Sufi teachers (Michel, 2005а, 2005б; Saritoprak, 2003; 2005а; 2005б; Unal and Williams, 2005). More specifically, Gulen can be seen to be carrying on where Said Nursi (1876-1960), another great Anatolian Islamic intellectual, left off: chartinga way for Muslim activists in Turkey and beyond to effectively contribute to the development of modern society that avoids the pitfalls and compromises of party-political activism and replaces the narrowness of Islamist thought with a genuinely inclusive and humanitarian understanding of religion’s role in the modern world (Abu-Rabi, 1995; Markham and Ozdemir, 2005; Vahide, 2005, Yavuz, 2005а).