Keral then discusses secularisation as a means of creating a sense of nationhood, suggesting that Ataturk 's principles are most clear in his ‘homeland ideology’. Keral uses quotes from Ataturk’s speeches as evidence for this idea, the crux of which is that ‘Old Turkey [is] like a dungeon and it ought to be a paradise’, loved by all Turkish. This aligns with ideas of Shinto secular, in that the aim was to create a sense of nationhood and to unify Japan, facilitated through the nation-state, in Turkey, as Keral argues, secularisation was an initiative to enforce a single ideology in opposition to the Ottoman empire in which multiple ideologies, pan-Ottomanism, pan-Islamism and pan-Turkism all existed. Secularisation is a global phenomenon of
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It critiques, discussions (including Keral’s, in this case) suggesting that they analyse Ataturk’s contributions as though he had a unique role as an instrumental of necessary progress in Turkey. However, like Keral’s chapter, Mardin argues that an aspect of secularisation is to establish a collective identity separate from religious influence; analysing this requires a sociological context that focuses both on the individual and the collective whole that is Turkey. Casanova’s discussion of the discourse of Protestantism and secularisation applies to the Eastern World here, they both enable modernisation, the growth of modern capitalism, scientific revolution and in Turkey, democracy. Education became a tool for replacing religious morality with intellectual and military disciplines, and the idea of ‘Sun-Language’ further emphasised a rationalisation of the state, it aimed to increase the use of vernacular language as opposed to the allusive communication used by Ottoman officials. As with Ottoman modernising Statesmen, the legal system is a tool in the process of secularisation, legislation was key to implementing a universal ideology; this tool is present in the 1982 reformed version of Turkey’s constitution, section 10 states that Turkey is secular …show more content…
Asad’s summary of the secular in part, is that it is a concept that embodies particular behaviours, knowledges and sensibilities in modern life, these ideas can extend to the process of secularisation. Based on the claims the book chapters make, the nature of secularisation is tied to the context in which it develops, in a global, political, legal, ideological and everyday sense. The nature of secularisation includes establishing a sense of nationhood, or a universal ideology, in the case of France this is at the cost of religious freedom of individuals, in Turkey, at least under Ataturk some ‘freedom of consciousness’ was encouraged. Secularisation is not simply a linear process that exists purely as a method of removing religion. Religion is not a passive element in the process, some retaliation can occur, as seen in the context of Turkey and similarly in India with Indira Gandhi. While secularisation does include a separation of state and religion and some restriction of religion is necessary for this to be effective, the process in Turkey aligns somewhat with the more pragmatic coercion seen in Egypt with Nasser and his sense of Arab nationalism and the French influences. There is no foreseeable end of secularisation because there is no clear-cut dichotomy between religion and the secular, thus its
It critiques, discussions (including Keral’s, in this case) suggesting that they analyse Ataturk’s contributions as though he had a unique role as an instrumental of necessary progress in Turkey. However, like Keral’s chapter, Mardin argues that an aspect of secularisation is to establish a collective identity separate from religious influence; analysing this requires a sociological context that focuses both on the individual and the collective whole that is Turkey. Casanova’s discussion of the discourse of Protestantism and secularisation applies to the Eastern World here, they both enable modernisation, the growth of modern capitalism, scientific revolution and in Turkey, democracy. Education became a tool for replacing religious morality with intellectual and military disciplines, and the idea of ‘Sun-Language’ further emphasised a rationalisation of the state, it aimed to increase the use of vernacular language as opposed to the allusive communication used by Ottoman officials. As with Ottoman modernising Statesmen, the legal system is a tool in the process of secularisation, legislation was key to implementing a universal ideology; this tool is present in the 1982 reformed version of Turkey’s constitution, section 10 states that Turkey is secular …show more content…
Asad’s summary of the secular in part, is that it is a concept that embodies particular behaviours, knowledges and sensibilities in modern life, these ideas can extend to the process of secularisation. Based on the claims the book chapters make, the nature of secularisation is tied to the context in which it develops, in a global, political, legal, ideological and everyday sense. The nature of secularisation includes establishing a sense of nationhood, or a universal ideology, in the case of France this is at the cost of religious freedom of individuals, in Turkey, at least under Ataturk some ‘freedom of consciousness’ was encouraged. Secularisation is not simply a linear process that exists purely as a method of removing religion. Religion is not a passive element in the process, some retaliation can occur, as seen in the context of Turkey and similarly in India with Indira Gandhi. While secularisation does include a separation of state and religion and some restriction of religion is necessary for this to be effective, the process in Turkey aligns somewhat with the more pragmatic coercion seen in Egypt with Nasser and his sense of Arab nationalism and the French influences. There is no foreseeable end of secularisation because there is no clear-cut dichotomy between religion and the secular, thus its