By Resat Kasaba, Sibel Bozdogan
Within the first 20 years after W.W.II, social scientist heralded Turkey as an exemplar of a 'modernizing' country within the Western mould. photographs of unveiled ladies operating subsequent to clean-shaven males, fit little ones at school uniforms, and downtown Ankara's glossy structure all proclaimed the country's luck. even supposing Turkey's modernization all started within the past due Ottoman period, the institution of the secular geographical region via Kemal Ataturk in 1923 marked the crystallization of an particular, elite-driven 'project of modernity' that took its proposal solely from the West.The essays during this ebook are the 1st try to study the Turkish test with modernity from a vast, interdisciplinary standpoint, encompassing the fields of heritage, the social sciences, the arts, structure, and concrete making plans. As they learn either the Turkish venture of modernity and its critics, the participants provide a clean, balanced realizing of dilemmas now dealing with not just Turkey but in addition many different components of the center East and the realm at huge.
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Extra info for Rethinking Modernity and National Identity in Turkey
This may have been due to Ottoman concern about arousing French and British anxieties, given their large Muslim colonies and the delicate state of international relations. Throughout his reign Abdülhamid II stressed the Islamic character of the Ottoman state and his own position as the Caliph. Considering the series of crises in the Balkans in the mid-1870s, followed by the disastrous war with Russia in 1877-8 and the Constitutional experiment, the Sultan became convinced that the most fundamental problem of the empire was lack of unity, and that the only practical basis for unity was Islam.
1, pp. 345-6. 74 Ibn Khaldun: Muqaddima, vol. 1, pp. 347-50. 75 Cevdet Pasa: Tezakir, pp. 148-9. Cevdet’s private papers in the Atatürk Kitapligi and various reports in the Yildiz Collection testify to his special interest in the issue. He 60 36 OTTOMAN REFORM AND MUSLIM REGENERATION took notes on the subject from al-Suyuti and Ibn Khaldun; particularly revealing is the argument taken from the latter that the condition that the Caliph be a Qurayshi is no longer required; see BOA, YEE 32/41, and Cevdet Pasa Evraki in Atatürk Kitaplligi, no.
16574. 34 OTTOMAN REFORM AND MUSLIM REGENERATION For example, Nazif Sururi in the introduction to his treatise entitled Hilafet-i Muazzama-i Islamiye (Istanbul, 1315/1897), p. 4, states that he follows Abdulwahhab Effendi. 43 Yasini Zadah: Khulasat al-burhan, p. 27. See also Ersahin: The Ulema and the Reforms, pp. 36-54. 44 These titles were frequently used in Takvim-i Vekayi, the first official newspaper published from 1831 on; see nos. 20 (1247/1831), 50 (1248/1832), and 102 (1251/1835). 45 Yasini Zadah: Khulasat al-burhan, pp.
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