F ATMA NEYRA SEGGIE

CHAPTER2

GRADUATE STUDENT PERCEPTIONS OF IN TURKISH HIGHER

INTRODUCTION The of was subject to numerous reforms after the collapse of the in 1923. Mustafa Kemal Ataturk had won the War of Independence against the Westem armies, and set a series of political, social, cultural, educational and economic reforms in motion in an effort to create a modem and strong nation (Cherry, 2003). Of these reforms, the secularization process would be one of the most far-reaching in the country. Geographically, Turkey is a bridge between West and East. This bridge can also be extrapolated to include the values of the Western and Eastern cultures and political structures. Turkey has the ability to become a model for the rest of the , as it is the only secular democratic country with a predominantly Muslim population (Cherry, 2003), which puts it in a unique position to examine the concept of secularism and to understand the features associated with its application (Gulalp, 2003). Therefore, understanding how secularism is defined and implemented in Turkey is crucial to better grasp opportunities created by this concept and to identify particularities that come with its implementation. A review of the literature reveals that secularism has been explored in the political (for example, Ayoob, 2004 and Gulalp, 2003), sociological and cultural contexts (for example, Gole, 1997). However, this exploration is lacking within the higher education context. This study, as part of a larger study, fills this gap in the literature. Because higher education is paramount in shaping generations of people's cultural and national values, moral development, leadership potential and prospective citizenry, it is then necessary to understand how secularism, a concept central to the raison-d'etre of Turkey, impacts post secondary institutions. What do you know about secularism? How is secularism manifested within Turkish , particularly the one you attend? Do you see aspects of your that should change as a result of the influence of secularism? How does your identity influence your academic decisions? These are the questions asked in a qualitative study of advanced undergraduate students attending five Turkish universities in an effort to examine their perceptions regarding secularism and its manifestation within the university sector. In addition, this study highlights how

R.O. Mabokela (ed.), Soaring Beyond Boundaries: Women Breaking Educational Barriers in Traditional Societies, 37-54. © 2007 Sense Publishers. All rights reserved FATMANEVRA SEGGIE the students' understanding of secularism changes the way they perceive a university. The following context helps us understand the study's findings. The discussion begins with, 1) presenting a definition of secularism as it exists and is understood in Turkey; 2) analyzing the role ofreligion and its meaning in this secular country; and 3) examining the role of gender and class in Turkish society.

LITERATURE REVIEW

Background: Secularism in Turkey

French laicism, which is based on the separation of church and state, inspired Turkish secularism (Ayoob, 2004), but there are distinct differences that make many features of Turkish secularism unique. For example, attempts to separate and state in the last decades of the Ottoman Empire resulted in dual practices emerging between them. Secularism and religion became distinct belief models, with separate followers in each. With the foundation of the Republic of Turkey, and during the secularization process this dichotomy was eradicated, and institutions not conforming to secularism were abolished (Berkes, 1998). The Department of Religious Affairs became attached to, and is still under the control of the state, where 1 are civil servants and bound to follow the rules of the (Ayoob, 2004). Simply put, all public religion representation was removed and became regulated by the state (Yaviz, 2003). From this perspective, the state controls religious institutions (Ayoob, 2004; Erdodan, 1999). Characteristically, Turkish secularist policies are segregated between and religion (Erdodan, 1999). Erdodan (1999) explains that, according to the political theory, this type of detachment requires governmental religious neutrality, where the state does not support one religion or one secular view over the other. The state strives to be neutral by not impacting the decision making of its citizens toward a special religious or secular belief (Monsma & Soper, 1997). However, Erdodan (1999) contends there is a tendency in the direction of secular values and actions with this model, and neutrality is not always attained. In addition, Gulalp asserts that the normative definition of secularism is "associated with enlightenment and the freedom of thought" (Gulalp, 2003, p. 382) while in Turkey "it is imposed from above and protected in an authoritarian manner by state institutions, including the military." (Gulalp, 2003, p. 382). "This augments the military's role in the political sphere and creates the Turkish model of 'authoritarian secularism.' " (Ayoob, 2004, p. 452). Thus, Turkish secularism is indeed unique. Within the context of this chapter, it is argued that Turkish university youth must understand exactly what secularism means, and, within its unique context, use this understanding to further the continuation of secular Turkey.

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