Abstract
For religious orthodoxies—“orthodoxy” denoting a commitment to a sacred truth—religious truth, embodied in a theology and perceived to be objective, is not just a spiritual exercise. It also dictates arrangements of the mundane, providing the believer with a package of values, attitudes and beliefs through which she sees and understands the surrounding world, and fashions her conduct and way of life. As such, marked by radically different theological orientations and attitudes, Muslimist and Islamist orthodoxies also differ from each other in cultural orientations and temperaments; these differences are, again, remarkable.
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Notes
Further on this point see, Nazih Ayubi, Political Islam: Religion and Politics in the Arab World (London: Routledge, 1991)
Mansoor Moaddel, Islamic Modernism, Nationalism, and Fundamentalism (Chicago: University of Chicago Press, 2005)
Ibrahim Kaya, Social Theory and Later Modernities: The Turkish Experience (Liverpool: Liverpool University Press, 2004).
For a more detailed discussion see, Aziz Al-Azmah, Islams and Modernities (London: Verso, 1993).
Shmuel N. Eisenstadt, Fundamentalism, Sectarianism, and Revolution: The Jacobin Dimension of Modernity (Cambridge: Cambridge University Press, 1999).
For a similar argument also see, Sennur Özdemir, MÙSIAD: Anadolu Sermayesinin Dönücümü ve Türk Modernleçmesinin Derinlesmesi (Kizilay, Ankara: Vadi Yayi nlari, 2006)
Sennur Özdemir, “Islami Sermaye ve sinif: Turkiye/Konya MUSIAD ornegi,” Calisma Iliskileri Dergisi 1, no. 1 (2010): 37–57.
Neslihan Cevik and Thomas George, “Muslimism in Turkey and New Religious Orthodoxies: Implications for Theorizing Religious Movements in World Society,” Ortadogu Etütleri 3, no. 2 (January 2012): 143–181
John Meyer, John Boli, George Thomas, and Francisco Ramirez, “World Society and the Nation-State,” The American Journal of Sociology 103 (1997): 144–181.
More on this process, see Frank Peter, “Individualization and Religious Authority in Western European Islam,” Islam and Christian-Muslim Relations 17, no. 1 (2006): 105–118
Jocelyn Cesari, “Muslim Minorities in Europe and Silent Revolution,” in Modernizing Islam: Religion in the Public Sphere in the Middle East and Europe, ed. Francois Burgat and John Esposito (New Brunswick, NJ: Rutgers University Press, 2003).
Mustafa Ozel, “Gercek Degisim FFB (Fenomene Farkli Bakis) Gerektirir!,” Cerceve 14, no. 39 (2006): 90–94
for a broader discussion on traditionalism, see Samuel Eisenstadt, “Post-Traditional Societies and the Continuity and Reconstruction of Tradition,” Daedalus 102, no. 1: 1–27. William A. Graham, “Traditionalism in Islam: An Essay in Interpretation,” The Journal of Interdisciplinary History 23, no. 3 (Winter, 1993): 495–522.
Ibrahim Ozturk, “Samuray, mi Koroglu mu? Yenilikcilige Romantik Bir Bakis,” Cerceve 14, no. 39 (2006): 105–108
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© 2016 Neslihan Cevik
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Cevik, N. (2016). Muslimist Cultural Orientations and Everyday Life. In: Muslimism in Turkey and Beyond. Palgrave Macmillan, New York. https://doi.org/10.1007/978-1-137-56154-1_5
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DOI: https://doi.org/10.1007/978-1-137-56154-1_5
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