Secularism in Turkey Totally Explained

Everything about Secularism In Turkey totally explained

Secularism in Turkey was introduced with the Turkish Constitution of 1924 and later the Atatürk's Reforms set the administrative and political requirements to create a modern, democratic, secular state aligned with the Kemalist ideology. After thirteen years of its introduction, the laïcité (February 5 1937) was explicitly stated in the second article of the Turkish constitution. The current Turkish constitution neither recognizes an official religion nor, promotes any. This includes Islam, which at least nominally more than 95% of citizens are Muslims. Turkey's "laïcité" doesn't call for a strict separation of church and state, but describes the state's stance as one of "active neutrality." Turkey's actions related with religion is carefully analyzed and evaluated through the Ministry for Religious Affairs (Turkish: Diyanet İşleri Başkanlığı). Ministry for Religious Affairs execute the works concerning the beliefs, worship, and ethics of Islam, enlighten the public about their religion, and administer the sacred worshiping places.

History

The history of secularism in Turkey extends to Tanzimat reforms of Ottoman Empire. The second peak in secularism occurred during the Second constitutional era. The current from is achieved by Atatürk's Reforms.

Ottoman Empire

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. 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 1516, 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, 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. Therefore, the Republic of Turkey was actually a nation-state built as a result of an empire lost.

Reforms of Republic

During the establishment of Republic, there were two sections of the elite group at the helm of the discussions for the future; which they'd the firsthand experience of Ottoman Reforms which were implemented beginning from the last quarter of the 19th century. These were the Islamist reformists and Westerners. The Caliphate's powers within Turkey were transferred to the National Assembly and the title has since been inactive. While very unlikely, the Turkish Republic does in theory still retain the right to reinstate the Caliphate, should it ever elect to do so.
Following quickly upon these developments, many 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 was happened on March 3, 1924. this extended to closure of religious convents and dervish lodges on November 30, 1925. These reforms included the extension to women of voting rights in 1931 and the right to elected office in December 5, 1934. The inclusion of reference to laïcité into the constitution was achieved by an amendment on February 5, 1937, is seen as the final act in the project of instituting complete separation between governmental and religious affairs in Turkey.

Constitutional principles

The Constitution asserts that Turkey is 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:

"laïcité, social equality, equality before law"
"the Republican form of government"
"the indivisibility of the Republic and of the Turkish Nation", 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. The constitution requires a central administration which would lose its meaning (effectiveness, coverage, etc) if the system isn't based on laïcité, 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. 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.

Secularism in everyday life

Critics argue that the Turkish state's support for and regulation of Sunni religious institutions--including mandatory religious education for children deemed by the state to be Muslims--amount to de facto violations of secularism. (This cooperation arose during the 1960's, as the result of an anti-leftist alliance between secular and religious conservatives.) Conversely, it's also argue that Turkish secularism unduly restrict individual religious freedom. Debate arises over the issue of to what degree religious observance ought to be restricted to the private sphere--most famously in connection with the issues of head-scarves and religious-based political parties (cf. Welfare Party, AKP). The issue of independent religious seminary is also a matter of controversy in regard to Turkey's assession to European Union.

Impact on Education

Impact on politics The Turkish Constitution recognizes freedom of religion for individuals whereas the religious communities are placed under the protection of state, but the constitution explicitly states that they can't become involved in the political process (by forming a religious party for instance) and no party can claim that it represents a form of religious belief. Nevertheless, religious sensibilities are generally represented through conservative parties.
   In recent history, two parties have been ordered to close (Welfare Party (Turkish: Refah Partisi) in 1998 and Virtue Party (Turkish: Fazilet Partisi) 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 fundamentalist activities was the Progressive Republican Party on June 3, 1925.
   The actual governing party in Turkey, the conservative Justice and Development Party (Turkish: Adalet ve Kalkınma Partisi or AKP) has often been accused of following an Islamist agenda.
   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 Gül, 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. 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.

Impact on individuals

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, schools, and universities; a law upheld by the Grand Chamber of the European Court of Human Rights as "legitimate" on November 10, 2005 in Leyla Şahin v. Turkey.
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.
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. This declaration was perceived for some as representing a form of the state's surveillance over its citizens' religious choices. However, in the application there's no case brought forward involving the identity document being a part in any discussions.

Impact on groups

The mainstream Hanafite school of Sunni Islam is largely organized by the state, through the Diyanet İşleri Başkanlığı (Religious Affairs Directorate), which supervises all mosques and imams who work in them. Groups which have expressed dissatisfaction with this situation include a variety of extra-governmental Sunni / Hanafi groups (such as the Nurci movement), whose interpretation of Islam tends to be more activist; and the non-Sunni Alevilik, whose members tend to resent supporting the Sunni establishment with their tax monies (the Turkish state doesn't subsidize Alevi religious activities).

Opposition to Secularism

Turkey's preservation and maintenance of its secular identity has been a profound issue and source of tension. Prime Minister Recep Tayyip Erdoğan has spoken out in favor of limited Islamism and against the active restrictions, instituted by Kemal Atatürk on wearing the Islamic-style head scarves in government offices and schools. The Republic Protests 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.

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