Noves realitats dels pasos medite rranis - PDF document

rranis. L’islam revisitat Sessió del 28 d’octubre 2008 t Technical University, Faculty of Administrative Areas of Interest: Modernity, everyday life, new social movements, identity, Islamic movements, ethnic communities. Université de Marmara, Départment francophone de Sciences Politiques. Since 2001: Assistant (and Associate since 2007) Professor, IstanCourses taught: Introduction to Sociology Approaches to Understanding Society Social Change and globalization Sociology of Gender and Family Sociology of Everyday Life April – September 1998 : visiting fellowship, CNRS (Centre d'Etudes Interdisciplinaires May – June 1996: visiting fellowship, Ecole des Hautes Etudes en Sciences Sociales, rranis. L’islam revisitat Sessió del 28 d’octubre 2008 “Türkiye’de genç olmak: Konformizm ya da siyasetin yeniden inºasý” (To Be Young in Birikim, No. 196, August 2005. “1990’larýn Ýslâmî düºünce dergileri ve yeni Müslüman entelektüeller : Bilgi ve Hikmet, Umran, Tezkire” (Islamic Thought Journals and New Muslim Intellectuals: Bilgi Modern Türkiye’de Siyasî Düºünce“90’lar Türkiye’sinde kamusal yüzleriyle aydýnlar” (Intellectuals with their public Cogito“Turquie : la conquête du centre par le Loup gris” Critique internationale, No. 12, July “Les Balkans et la crise de l’identité nationale turque ”, in Xavier Bougarel, Nathalie Clayer (ed’s), Le Nouvel Islam Balkanique. Les musulmans, acteurs du post-“L’expérience du Refah au gouvernement : un conservatisme entre démocratie et islamisme”, Islam en Turquie” Les Annales de l’Autre Islam, No. 6, INALCO - ERISM, “Recompositions du religieux en Turquie : pluralisme et individualisation”, No. 26, July-December, 1998. “Turquie : les identités au pluriel. La recherche de l'unité dans un espace démocratique défini entre la modernité et les religiosités”, in Patrick Michel (ed.) Religion et démocratie rranis. L’islam revisitat Sessió del 28 d’octubre 2008 Interview with Ferhat Kentel "People want more freedoms. Modernism has always taught us to think of ourselves, but This is new and revolutionary. This is the language of Kentel sees much potential for Turkish society: "There is potential for overcoming polarization. I think we actually talk about polarization this much because we have so lity that concentrates on polarization is weakening. As it weakens more and more, it is trying to find more enemies, such as the Kentel, the author a recently published book titled "Ehlileºmemek, Düzleºmemek, Direnmek" (Undomesticated, Unsubdued, Defiant) explains for Monday Talk how people have been domesticated in sociWhy do you interpret modernism as schizophrenic?When society was going through the process of industrialization, the ideology of the new social class, the bourgeoisie, required the dissemination of the idea of advancement. So as modern people we had to move forward and learn how to advance. The old cultural references had to be left behind to contribute to the idea of advancement. As we started to make a distinction between old and new, a schizophrenic process arose. We had two sides: We had our intellect and rationality, on the one hand, to make advancement possible and, on the other hand, we had our pts and religion. Our old cultural habits and religion were seen as barriers to advancement and modernism. When you went to work in a factory, you didn't need your religion, and that was something you had to do at home or at church on Sundays or at the mosque on Fridays. The human spirit was split, in a way. rranis. L’islam revisitat Sessió del 28 d’octubre 2008 these were replaced by schools. Modernism can also be directed by the military and the The defenders of modernism in Turkey say the headscarf is not modern. Is that If you reduce modernism to images, the wearing of the headscarf is not modern because you base your whole ideology on the destruction of such religious symbols to achieve And this ideology cannot accept the headscarf even at the universities. Why?In the process of modernization, religion has been replaced by science and churches have been replaced by schools. But schools and universities are not temples. There is nothing sacred there. If there was, we wouldn't be able to question anything and everybody would be talking about the same thing. Universities should be open to everybody. But in Turkey questioning has not been accepted. For example, a covered woman has the potential to question dogma, so she isn't accepted. She reminds the system of the old times and that ways the system wanted to believe were gone. She shakes up the power system and the mentality of the power elite. She deconstructs all preconceptions. The elite warn of threats to justify their actions, be it the threat of Shariah or an The power elite are afraid of losing their power because top-down modernism has been shaken up by the bottom-up movement. The headscarf was previously in the villages, but now it's in the cities and, as a result, in the universities, shaking up the power and legitimacy of the elite. In a way, modernism cannot tolerate the result it has created itself. We face a new type of modernism, rranis. L’islam revisitat Sessió del 28 d’octubre 2008 parents speak different dialects, they haven't had much education, they have a traditional village culture and they are religious. But this educated person has been tamed. She or med person needs to learn these "new" and "modern" things and repress the links to the "old." When there are orders from Ankara, women take off their headscarves and practice the Western style of dancing. This person has feelings of admiration, shame and physical difficulties [because of not knowing the Western rhythms] at the same time. You signed the first manifesto calling for the freedom of the headscarf at universities.What do you mean by that?Without being inclusive we cannot think freely because we live in different worlds. We he universities. The ones living with Eastern references are doing completely different things. We need to touch each other and learn about each other to produce genuine ideas here. Modernist mentality has barbed wire all around us. For example, it orders us, the academics, go and find out how Kurdish people are really Turks! Sociology needs people thinking seriously about themselves. If people cannot do this, there is nowhere the society can go except toward polarization, because Some sociologists predict more polarization in Turkish society, resulting even in more military interventions. I don't agree with that. I'm looking at the other, positive potentials in the society. There is a potential for overcoming polarizations. I think we actually talk about polarizations this rranis. L’islam revisitat Sessió del 28 d’octubre 2008 What should the politicians do other than just listening?For example, they should remove hateful remarks about Armenians from textbooks, and religion classes should give information about other belief systems and talk about Christians, Alevis and others.