Separation of religious matters and state affairs in Turkey
In
Turkey
,
secularism
or laicism (see
laicite
) was first introduced with the 1928 amendment of the
Constitution of 1924
, which removed the provision declaring that the "Religion of the State is
Islam
", and with the later
reforms
of Turkey's first president
Mustafa Kemal Ataturk
, which set the administrative and political requirements to create a modern, democratic, secular state, aligned with
Kemalism
.
Nine years after its introduction,
laicite
was explicitly stated in the second article of the then Turkish constitution on February 5, 1937. The current
Constitution of 1982
neither recognizes an
official religion
nor promotes any.
[1]
The principles of Turkish secularism, and the
separation of state and religion
, were historically established in order to
modernize the nation
. This centralized progressive approach was seen as necessary not only for the operation of the
Turkish government
but also to avoid a cultural life dominated by superstition, dogma, and ignorance.
[2]
Turkey's concept of
laiklik
("laicism") calls for the
separation of state and religion
, but also describes the state's stance as one of "active neutrality", which involves state control and legal regulation of religion.
[3]
Turkey's actions related with religion are carefully analyzed and evaluated through the
Presidency of Religious Affairs
(
Diyanet ??leri Ba?kanlı?ı
or simply
Diyanet
).
[4]
The duties of the Presidency of Religious Affairs are "to execute the works concerning the beliefs, worship, and ethics of Islam, enlighten the public about their religion, and administer the sacred worshipping places".
[5]
History
[
edit
]
The history of secularism in Turkey extends to the
Tanzimat
reforms of Ottoman Empire. The second peak in secularism occurred during the
Second Constitutional Era
. The current form was achieved by
Ataturk's Reforms
.
Ottoman Empire
[
edit
]
The establishing structure (
Ruling institution of the Ottoman Empire
) of the
Ottoman Empire
(13th century) was an Islamic state in which the head of the
Ottoman
state was the Sultan. The social system was organized around
millet
. Millet structure allowed a great degree of religious, cultural and ethnic continuity to non-Muslim populations across the
subdivisions of the Ottoman Empire
and at the same time it permitted their incorporation into the Ottoman administrative, economic and political system.
[6]
The Ottoman-appointed governor collected taxes and provided security, while the local religious or cultural matters were left to the regional communities to decide. On the other hand, the sultans were Muslims and the laws that bound them were based on the
Sharia
, the body of
Islamic
law, as well as various cultural customs. The Sultan, beginning in 1517, was also a
caliph
, the leader of all the
Sunni
Muslims
in the world. By the turn of the 19th century the Ottoman ruling elite recognized the need to restructure the legislative, military and judiciary systems to cope with their new political rivals in Europe. When the millet system started to lose its efficiency due to the
rise of nationalism within its borders
, the Ottoman Empire explored new ways of governing its territory composed of diverse populations.
Sultan
Selim III
founded the first secular military schools by establishing the new military unit,
Nizam-ı Cedid
, as early as 1792. However the last century (19th century) of the Ottoman Empire had many far reaching reforms. These reforms peaked with the
Tanzimat
which was the initial reform era of the Ottoman Empire. After the Tanzimat, rules, such as those relating to the equalized
status of non-Muslim citizens
, the establishment of
a parliament
, the abandonment of medieval punishments for apostasy,
[7]
as well as the codification of the constitution of the empire and the rights of Ottoman subjects were established. The
First World War
brought about the
fall of the Ottoman Empire
and the subsequent
partitioning of the Ottoman Empire
by the victorious Allies.
Reforms of Republic
[
edit
]
Reforms and policies designed to modernize Turkey adopted by Kemal Ataturk (1881?1938), the founder and the first president of Republic of Turkey, were known as "Kemalism", and had "six principles: republicanism, nationalism, populism, secularism, revolutionism and statism".
[8]
Unlike some "softer" forms of secularism, Kemalist secularism "did not mean the separation of religion only from the state, rather it meant the separation of religion from whole public spheres?politics, jurisprudence, education, society and so on".
[9]
[10]
Kemalism excluded "religious symbols from public domain" and put religion "under the strict control of the state".
[11]
[12]
The weekly holiday was changed from Friday to Sunday, the calendar changed from the Muslim lunar to Gregorian, and the alphabet changed from Arabic to Latin.
[13]
[12]
[8]
During the establishment of the Republic, there were two sections of the elite group at the helm of the discussions for the future. These were the Islamist reformists and Westerners.
[6]
They shared a similar goal, the modernization of the new state. Many basic goals were common to both groups. The founder of the modern Turkish Republic Mustafa Kemal Ataturk's achievement was to amplify this common ground and put the country on a fast track of reforms, now known as Ataturk's Reforms.
Their first act was to give the Turkish nation the right to exercise
popular sovereignty
via
representative democracy
. Prior to declaring the new Republic, the
Turkish Grand National Assembly
abolished the
constitutional monarchy
on November 1, 1922. The
Turkish Grand National Assembly
then moved to replace the extant Islamic law structure with the laws it had passed during the
Turkish War of Independence
, beginning in 1919. The modernization of the Law had already begun at the point that the project was undertaken in earnest. A milestone in this process was the passage of the
Turkish Constitution of 1921
. Upon the establishment of the Republic on October 29, 1923, the institution of the
caliphate
remained, but the passage of a
new constitution
in 1924 effectively abolished this title held by the Ottoman Sultanate since 1517. Even as the new constitution
eliminated the caliphate
it, at the same time, declared Islam as the official religion of the Turkish Republic. According to the law text passed by the Turkish Parliament, "Since the Caliphate was essentially present in the meaning and concept of the Government and the Republic, the office of the Caliphate was abolished."
[14]
Following quickly upon these developments, a number of social reforms were undertaken. Many of these reforms affected every aspect of Turkish life, moving to erase the legacy of dominance long held by religion and tradition. The unification of education, installation of a secular education system, and the closure of many religious orders took place on March 3, 1924. This extended to closure of religious convents and dervish lodges on November 30, 1925. These reforms also included the extension to women of voting rights in 1931 and the right be to elected to public office on December 5, 1934. The inclusion of reference to
laicite
into the
constitution
was achieved by an amendment on February 5, 1937, a move regarded as the final act in the project of instituting complete separation between governmental and religious affairs in Turkey.
Erdo?an's policies of Islamization
[
edit
]
According to at least one observer (
Mustafa Akyol
), under the Islamic
Justice and Development Party
(AKP) government of
Recep Tayyip Erdo?an
, "hundreds of secularist officers and their civilian allies" were jailed starting in 2007, and by 2012 the "old secularist guard" were removed from positions of authority and replaced by members/supporters of the AKP and the
Islamic
Gulen movement
.
[15]
On 25 April 2016, the Turkish Parliament Speaker
?smail Kahraman
told a conference of Islamic scholars and writers in Istanbul that "secularism would not have a place in a new constitution”, as Turkey is “a Muslim country and so we should have a religious constitution". (One of the duties of Parliament Speaker is to pen a new draft constitution for Turkey.)
[16]
Traditionally the function of the
Diyanet
was to maintain control over and limit the religious sphere of Islam in Turkey. Some (David Lepeska,
Svante Cornell
) have complained that under Erdo?an that role has "largely been turned on its head",
[17]
with the
Diyanet
(now greatly increased in size), promoting Islam in Turkey, specifically a certain type of conservative Islam?issuing
fatawa
forbidding such activities as "feeding dogs at home, celebrating the western New Year, lotteries, and tattoos";
[18]
and projecting this "Turkish Islam"
[17]
abroad.
[19]
[20]
In education, the Erdo?an AKP government has pursued the explicit policy agenda of Islamization to "raise a devout generation" against secular resistance,
[21]
[22]
in the process causing many non-religious citizens of Turkey to lose their jobs and schooling.
[23]
Following the
July 2016 coup attempt
?which President Erdo?an called “a gift from God"
[24]
?thousands were purged by the Justice and Development Party (AKP) government. The victims were primarily followers of the Gulen movement ? which is alleged to have launched the coup
[25]
?but also secularists who had not already been sacked in earlier purges.
[26]
One explanation for the replacement of secularist policies
[27]
in Turkey is that business interests who felt threatened by socialism saw Islamic values as "best suited to neutralize any challenges from the left to capitalist supremacy."
[28]
Some (such as Turan Kayao?lu) see interest and support of secularism in Turkey as strengthening, not decreasing.
[29]
[30]
[31]
After Erdo?an made the statement about his desire to "raise a religious youth," politicians of all parties condemned his statements as abandoning Turkish values. A petition reading "[O]f Muslim, Christian, Jewish, Zoroastrian, Alawite, Shafi’i, religious and nonreligious, atheist and agnostic backgrounds, all joined with a firm belief in secularism, [we] find your recent remarks about raising a religious and conservative youth most alarming and dangerous" was signed by over 2,000 people. The pro-government newspaper
Bugun
ran a story stating "no one has the right to convert this society into a religious one, or the opposite." Surveys of the Turkish people also show a great support for maintaining a secular country. The Turkish Economic and Social Studies Foundation found that only 9% of Turks supported a religious state in 2006.
[29]
A more recent 2015 poll by Metropoll found that over 80% of Turkish people supported the continuation of Turkey as a secular state, with even the majority of
AKP
voters supporting a secular state too.
[32]
Constitutional principles
[
edit
]
The Constitution asserts that Turkey is supposed to be a
secular
and
democratic
republic
, deriving its
sovereignty
from the people. The sovereignty rests with the Turkish Nation, who delegates its exercise to an elected unicameral parliament, the
Turkish Grand National Assembly
. Moreover, Article 4: declares the immovability the founding principles of the Republic defined in the first three Articles:
- "
secularism
,
social equality
,
equality before the law
"
- "
the Republican form of government
"
- "
the indivisibility of the Republic and of the Turkish Nation
",
The Constitution bans any proposals for the modification of these articles. Each of these concepts which were distributed in the three articles of the constitution can not be achieved without the other two concepts.
[
citation needed
]
The constitution requires a central administration which would lose its meaning (effectiveness, coverage, etc.) if the system is not based on
laicite
, social equality, and equality before law. Vice versa, if the Republic differentiate itself based on social, religious differences, administration can not be equal to the population when the administration is central.
[
citation needed
]
The system which tried to be established in the constitution sets out to found a unitary nation-state based on the principles of secular democracy.
[
citation needed
]
Impact on society
[
edit
]
The
Turkish Constitution
recognizes
freedom of religion
for
individuals
whereas identified
religious communities
are placed under the protection of state. The constitution explicitly states that it is illegal for a religious community to get involved in politics, or to form a Party openly representing a religious group.
[
citation needed
]
In recent history, two parties have been ordered to close (
Welfare Party
in 1998, and
Virtue Party
in 2001) by the
Constitutional Court
for Islamist activities and attempts to "redefine the secular nature of the republic". The first party to be closed for suspected anti-secularist activities was the
Progressive Republican Party
on June 3, 1925.
[
citation needed
]
Issues relating to Turkey's secularism were discussed in the lead up to the
2007 presidential elections
, in which the ruling party chose a candidate with Islamic connections,
Abdullah Gul
, for the first time in its secular republic. While some in Turkey have expressed concern that the nomination could represent a move away from Turkey's secularist traditions, including particularly Turkey's priority on equality between the sexes, others have suggested that the conservative party has effectively promoted modernization while reaching out to more traditional and religious elements in Turkish society.
[33]
[34]
On July 22, 2007, it was reported that the more religiously conservative ruling party won a larger than expected electoral victory in the parliamentary elections.
[35]
Turkey's preservation and maintenance of its secular identity has been a profound issue and source of tension. Prime Minister
Recep Tayyip Erdo?an
has broken with secular tradition, by speaking out in favor of limited Islamism and against the active restrictions,
[
citation needed
]
instituted by Ataturk on wearing the Islamic-style
head scarves
in government offices and schools. The
Republic Protests
(
Turkish
:
Cumhuriyet Mitingleri
) were a series of peaceful mass rallies that took place in
Turkey
in the spring of 2007 in support of the
Kemalist
ideals of
state secularism
.
[36]
The constitutional rule that prohibits discrimination on religious grounds is taken very seriously. Turkey, as a secular country, prohibits by law the wearing of religious headcover and theo-political symbolic garments for both genders in government buildings and schools;
[37]
a law upheld by the Grand Chamber of the
European Court of Human Rights
as legitimate on November 10, 2005, in
Leyla ?ahin v. Turkey
.
[38]
The strict application of secularism in Turkey has been credited for enabling women to have access to greater opportunities, compared to countries with a greater influence of religion in public affairs, in matters of education, employment, wealth as well as political, social and cultural freedoms.
[39]
Also paradoxical with the Turkish secularism is the fact that
identity document
cards of Turkish citizens include the specification of the card holder's religion.
[40]
This declaration was perceived by some as representing a form of the state's surveillance over its citizens' religious choices.
[
citation needed
]
The mainstream
Hanafite
school of
Sunni Islam
is entirely organized by the state, through the
Diyanet ??leri Ba?kanlı?ı
(Religious Affairs Directorate), which supervises all
mosques
, educates the
imams
who work in them, and approves all content for religious services and prayers. It appoints imams, who are classified as civil servants.
[41]
This micromanagement of Sunni religious practices, at times, seems much more sectarian than secular, as it violates the principle of state neutrality in religious practice.
[
citation needed
]
Groups that have expressed dissatisfaction with this situation include a variety of non-governmental Sunni / Hanafi groups (such as the
Nurcu
movement), whose interpretation of Islam tends to be more activist; and the non-Sunni (
Alevi
), whose members tend to resent supporting the Sunni establishment with their tax money (whereas the Turkish state does not subsidize Alevi religious activities).
[
citation needed
]
Criticism
[
edit
]
Ataturk's ideology of
Kemalism
abolished the Ottoman
caliphate
, removed Islam as the state religion, sharia from the legal code, and sought to banish religious interference in government affairs with the "Presidency of Religious Affairs" or
Diyanet
.
[42]
However, a number of policies of the Turkish government are not in line with the concept of secularism.
[
citation needed
]
Religion is mentioned on the Turkish identity documents. The government agency known as the "Presidency of Religious Affairs" or
Diyanet
[42]
draws on tax revenues collected from all Turkish citizens, but finances only
Sunni
worship. All other religions must ensure a financially self-sustaining running and they face administrative obstacles during operation.
[43]
For example,
Caferi (Ja'fari)
Muslims (mostly
Azeris
) and
Alevi
-
Bektashi
(mostly
Turkmen
) participate in the financing of the mosques and the salaries of
Sunni
imams, while their places of worship, which are not officially recognized by the State, do not receive any funding.
[
citation needed
]
Theoretically, Turkey, through the
Treaty of Lausanne
(1923), recognizes the civil, political and cultural rights of non-Muslim minorities. In practice, Turkey only recognizes
Greek
,
Armenian
and
Jewish
religious minorities without granting them all the rights mentioned in the
Treaty of Lausanne
. Alevi-Bektashi or
Caferi
Muslims,
[44]
Catholics
and
Protestants
are not recognized officially.
[
citation needed
]
Situation of religions in Turkey
Religions
|
Estimated population
|
Expropriation
measures
[45]
|
Official recognition through the Constitution or international treaties
|
Government Financing of places of worship and religious staff
|
Islam ?
Sunnite
|
70 to 85% (52 to 64 million)
|
No
|
Yes through the Diyanet mentioned in the Constitution (art.136)
[46]
|
Yes through the Diyanet
[47]
|
Twelver Islam
?
Bektashi
|
15 to 25% (11 to 19 million)
|
Yes
[44]
|
No. In 1826 with the abolition of the
Janissary
corps, the Bektashi
tekke
(dervish convent) were closed
[44]
[48]
[49]
|
No
[47]
|
Twelver Islam ?
Alevi
|
No.
[49]
In the early fifteenth century,
[50]
due to the unsustainable Ottoman oppression, Alevi supported
Shah Ismail I.
who had Turkmen origins.
Shah Ismail I.
supporters, who wear a red cap with twelve folds in reference to the 12 Imams were called
Qizilbash
. Ottomans who were Arabized and Persianized considered
Qizilbash
(Alevi) as enemies because of their Turkmen origins.
[50]
Today,
cemevi
, places of worship of Alevi-Bektashi have no official recognition.
|
Twelver Islam ?
Caferi
|
4% (3 million)
[51]
|
|
No
[49]
|
No
[47]
|
Twelver Islam ?
Alawite
|
300 to 350,000
[52]
|
|
No
[49]
|
No
[47]
|
Judaism
|
20,000
|
Yes
[45]
|
Yes through the
Treaty of Lausanne
(1923)
[49]
|
No
[47]
|
Christian ?
Protestant
|
5,000
|
|
No
[49]
|
No
[47]
|
Christian ? Latin
Catholics
|
35,000
[53]
|
|
No
[49]
|
No
[47]
|
Christian ? Greek Catholics
|
|
Yes
[45]
|
Yes through the
Treaty of Lausanne
(1923)
[49]
|
No
[47]
|
Christian ?
Eastern Orthodox
? Greek (
Ecumenical Patriarchate of Constantinople
)
|
3,000?4,000
[54]
|
Yes
[45]
|
Yes through the
Treaty of Lausanne
(1923)
[49]
|
No
[47]
|
Christian ?
Eastern Orthodox
?
Antiochian Orthodox
(
Greek Orthodox Church of Antioch
)
|
18,000
[55]
|
|
No
[49]
|
No
[47]
|
Christian ?
Oriental Orthodox
? Armenian (
Armenian Patriarchate of Constantinople
)
|
57,000?80,000
[56]
[57]
|
Yes
[45]
|
Yes through the
Treaty of Lausanne
(1923)
[49]
|
No
[47]
|
Christian ? Catholics
Chaldean Christians
(Armenian)
|
3,000
|
Yes
[45]
|
Yes through the
Treaty of Lausanne
(1923)
[49]
|
No
[47]
|
Christian ?
Syriac
Orthodox
and
Catholic
Churches
|
15,000
|
Yes
[45]
|
No
[49]
|
No
[47]
|
Yazidi
|
377
|
|
No
[49]
|
No
[47]
|
With more than 100,000 employees, the Diyanet is a kind of state within the state.
[58]
In 2013, with over 4.6 billion TL (Turkish Lira), Diyanet or Ministry of Religious Affairs, occupies the 16th position of central government expenditure.
Headscarf controversy in Turkey
[
edit
]
The Turkish government had outlawed the wearing of headscarves by women who work in the
public sector
in 1982.
[59]
The ban had applied to
teachers
,
lawyers
,
parliamentarians
and others working on state premises. The ban on headscarves in the
civil service
and
educational
and
political
institutions was expanded to cover non-state institutions. Authorities began to enforce the headscarf ban among mothers accompanying their children to
school
events or public
swimming pools
, while female
lawyers
and
journalists
who refused to comply with the ban were expelled from public buildings such as
courtrooms
and
universities
[
citation needed
]
. In 1999, the ban on headscarves in the public sphere hit the headlines when
Merve Kavakcı
, a newly elected MP for the
Virtue Party
was prevented from taking her oath in the National Assembly because she wore a headscarf. The constitutional rule that prohibits discrimination on religious grounds is taken very seriously. Turkey prohibited by law the wearing of religious headcover and theo-political symbolic garments for both genders in government buildings, schools, and universities;
[37]
a law that was upheld by the Grand Chamber of the
European Court of Human Rights
as legitimate on November 10, 2005, in
Leyla ?ahin v. Turkey
.
[38]
In 2022, President
Recep Tayyip Erdo?an
has suggested the constitutional change to guarantee the right to wear a headscarf in the civil service, schools, and universities should be decided through a referendum.
[60]
Do you cover when going outside?
[61]
|
|
1999
|
2012
|
No, I do not
|
47.3%
|
66.5%
|
Yes, I wear a headscarf
|
33.4%
|
18.8%
|
Yes, I wear a turban
|
15.7%
|
11.4%
|
Yes, I wear a
car?af
|
3.4%
|
0.1%
|
NI/NA
|
0.3%
|
2.2%
|
Workplace
[
edit
]
According to Country Reports 2007, women who wore headscarves and their supporters "were disciplined or lost their jobs in the public sector" (US 11 March 2008, Sec. 2.c).
Human Rights Watch
(HRW) reports that in late 2005, the
Administrative Supreme Court
ruled that a teacher was not eligible for a promotion in her school because she wore a headscarf outside of work (Jan. 2007). An immigration counsellor at the Embassy of Canada in Ankara stated on 27 April 2005 correspondence with the Research Directorate that public servants are not permitted to wear a headscarf while on duty, but headscarved women may be
employed
in the
private sector
. On 12 April 2005 correspondence sent to the
Research Directorate
, a professor of political science specializing in women's issues in Turkey at
Bo?azici University
in
Istanbul
indicated that women who wear a headscarf "could possibly be denied employment in private or
government
sectors." Conversely, some
municipalities
with a more traditional constituency might attempt to hire specifically those women who wear a headscarf (Professor 12 April 2005). The professor did add, however, that headscarved women generally experience difficulty in obtaining positions as teachers, judges, lawyers, or doctors in the public service (ibid.). More recent or corroborating information on the headscarf ban in the public service could not be found among the sources consulted by the Research Directorate.
The London-based
Sunday Times
reports that while the ban is officially in place only in the public sphere, many private firms similarly avoid hiring women who wear headscarves (6 May 2007).
MERO
notes that women who wear headscarves may have more difficulty finding a job or obtaining a desirable wage (Apr. 2008), although this could not be corroborated among the sources consulted by the
Research Directorate
.
Medical care
[
edit
]
According to the New York Times, headscarves were banned inside Turkish
hospitals
, and doctors could not don a headscarf on the job (6 May 2007). Nevertheless, MERO reports that under Turkey's current administration, seen by secularists to have a hidden religious agenda,
[62]
[63]
doctors who wear headscarves have been employed in some public hospitals.
[64]
Ban lifted
[
edit
]
On 9 February 2008, Turkey's parliament approved a constitutional amendment that lifted the ban on Islamic headscarves in universities. Prior to this date, the public ban on headscarves officially extended to students on university campuses throughout Turkey. Nevertheless, according to Country Reports on Human Rights Practices for 2007, "some faculty members permitted students to wear head coverings in class". Radio Free Europe/Radio Liberty notes that since the 1990s, some rectors have allowed students to wear headscarves.
On 5 June 2008, Turkey's
Constitutional Court
annulled the parliament's proposed
amendment
intended to lift the headscarf ban, ruling that removing the ban would run counter to official secularism. While the highest court's decision to uphold the headscarf ban cannot be appealed (AP 7 June 2008), the government has nevertheless indicated that it is considering adopting measures to weaken the court's authority.
[
citation needed
]
Wearing of head-covering
[
edit
]
According to a research by the Turkish Economic and Social Studies Foundation in 2007, around 62% of women wear the headscarf in Turkey.
[65]
[66]
[67]
Turkey's strong secularism has resulted in what have been perceived by some as strictures on the
freedom of religion
; for example, the
headscarf
has long been prohibited in public universities, and a constitutional amendment passed in February 2008 that permitted women to wear it on university campuses sparked considerable
controversy
. In addition, the armed forces have maintained a vigilant watch over Turkey's political secularism, which they affirm to be a keystone among Turkey's founding principles. The military has not left the maintenance of a secular political process to chance, however, and has intervened in politics on a number of occasions.
[68]
See also
[
edit
]
References
[
edit
]
- ^
"Turkey"
.
The World Factbook
. Central Intelligence Agency (US). 2008-07-24. Archived from
the original
on January 10, 2021
. Retrieved
2008-08-01
.
- ^
Daver, BULENT.
"Secularism in Turkey"
.
Ataturk Ara?tırma Merkezi Ba?kanlı?ı
. PROF. DR. BULENT DAVER. Archived from
the original
on 2019-03-22
. Retrieved
2019-03-21
.
This principle, unlike in western countries, is not realized by evolutionary currents and philosophers' ideas, spread among most people throughout the century, but rather by direct and decisive action and revolutionary enthusiasm from a very small elite consisting of bureaucrats and young army officer.
- ^
Ozturk, Ahmet Erdi; Sozeri, Semiha.
"Diyanet as a Turkish Foreign Policy Tool: Evidence from the Netherlands and Bulgaria"
.
Religion and Politics Section of the American Political Science Association
: 3, 5. Archived from
the original
on 19 September 2018.
- ^
Ahmet Erdi Ozturk (2016).
"Turkey's Diyanet under AKP rule: from protector to imposer of state ideology?"
(PDF)
.
Southeast European and Black Sea Studies
.
16
(4): 619?635.
doi
:
10.1080/14683857.2016.1233663
.
S2CID
151448076
.
- ^
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Archived
2008-01-08 at the
Wayback Machine
,
Presidency of Religious Affairs
- ^
a
b
"Secularism: The Turkish Experience"
(PDF)
. Archived from
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(PDF)
on 2008-06-27
. Retrieved
2013-09-28
.
- ^
Hussain, Ishtiaq (2011-10-07).
"The Tanzimat: Secular Reforms in the Ottoman Empire"
(PDF)
.
Faith Matters
. Retrieved
2013-09-28
.
- ^
a
b
Al Faruki, Jakir; Siddiky, Md. Roknuzzaman (July 2017).
"Secularism and the Muslim World: An Overview July 2017 Authors"
.
Journal of Social Science, Rajshahi College
.
1
(1): 22
. Retrieved
23 November
2021
.
- ^
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Further reading
[
edit
]
- "The Paradox of Turkish Secularism"
(PDF)
.
Ozguc Orhan
. Turkish Journal of Politics Vol. 4 No. 1.
- Ahmet T. Kuru
.
Secularism and State Policies toward Religion The United States, France, and Turkey
Cambridge University Press, 2009.
- Peker, E. 2020. "
Beyond Positivism: Building Turkish Laiklik in the Transition from the Empire to the Republic (1908?38).
"
Social Science History
- Sevinc, K., Hood, R. W. Jr., Coleman, T. J. III, (2017).
Secularism in Turkey
. In Zuckerman, P., & Shook, J. R., (Eds.),
The Oxford Handbook of Secularism
. Oxford University Press.
- M. Hakan Yavuz, "
Understanding Turkish Secularism in the 21th Century: A Contextual Roadmap
", Southeast European and Black Sea Studies, Vol. 19, No.1;
https://doi.org/10.1080/14683857.2019.1576367
- "Stop Defending Turkey's 'Secularism' ? It's Been a Lie All Along"
.
Frederike Geerdink
.
Huffington Post
. 2 May 2016.
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