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A Comparative-Historical Sociology of Secularisation: Republican State Building in France (1875-1905) and Turkey (1908-1938)

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A Comparative-Historical Sociology of Secularisation: Republican State Building in France (1875-1905) and Turkey (1908-1938) A Comparative-Historical Sociology of Secularisation: Republican State Building in France (1875-1905) and Turkey (1908-1938) by Efe Peker MSc, Linköping University, 2006 Dissertation Submitted in Partial Fulfillment of the Requirements for the Joint Degree (Cotutelle) of Doctor of Philosophy Sociology, Faculty of Arts and Social Sciences at Simon Fraser University (Canada) and History, Faculty of Human Sciences at Université Paris 1 Panthéon-Sorbonne (France) © Efe Peker 2016 SIMON FRASER UNIVERSITY UNIVERSITÉ PARIS 1 PANTHÉON-SORBONNE Spring 2016 Approval Name: Efe Peker Degree: Doctor of Philosophy Title: A Comparative-Historical Sociology of Secularisation: Republican State Building in France (1875-1905) and Turkey (1908-1938) Examining Committee: Chair: Wendy Chan Professor Gary Teeple Senior Supervisor Professor Patrick Weil Senior Supervisor Professor Centre d’histoire sociale du XXème siècle Université Paris I Panthéon-Sorbonne Gerardo Otero Supervisor Professor School for International Studies Gilles Dorronsoro Internal Examiner Professor Political Science Université Paris I Panthéon-Sorbonne Rita Hermon-Belot External Examiner Professor History École des hautes études en sciences sociales Philip Gorski External Examiner Professor Sociology Yale University Date Defended/Approved: March 11, 2016 ii Abstract This dissertation features a comparative-historical examination of macrosocietal secularisation in France (1875-1905) and Turkey (1908-1938), with particular attention to their republican state building experiences. Bridging the literatures on secularisation theory (sociology of religion) and state formation (comparative-historical sociology), it is the purpose of this work to contribute to “historicising the secularisation debate” by scrutinising the “sociopolitical conflicts” involved in the making of macro-level secularisation (Gorski, 2003b, 2005). The existing literature often interprets different patterns of secularisation through voluntaristic perspectives (overemphasising the ideologies/beliefs of rulers and individuals) or deterministic lenses (anticipating civilisational or modernist path dependencies). To overcome the duality, this study provides a comparative-historical approach that investigates secularisation as a non- linear, uneven, and dialectical process contingent upon the course of sociopolitical struggles and structural transformations. Differing from many other national states, why did France and Turkey converge to embrace secularism as a central principle and doctrine, based on an accentuated form of “separation” from and “regulation” of religion? What accounts for their divergence, that is, why did the “separation” aspect prove more dominant in French laïcité, whereas “regulation” came to be prominent in Turkish laiklik? Resting on a rich array of archival and bibliographical sources, my analysis proposes to explain the convergence and divergence between France and Turkey through the interaction of “extra-religious” and “religious” sets of variables. The former set takes into account geographically specific class struggles/alliances, and dynamics of internal/external sovereign state building. The latter set explores the doctrinal/institutional configuration of dominant religions, and the situation of religious minorities. Highlighting the interplay of these “extra-religious” and “religious” dynamics, the dissertation offers an analytical framework to contribute to the social scientific understanding of secularisation/desecularisation beyond the French and Turkish cases. iii The highly contentious histories of France and Turkey reveal that secularisation is not merely about the conflict of ideational visions. Secularisation is also a concrete state building strategy operationalised through a combination of “separation” and “regulation”. As part of the struggle against religiously affiliated/legitimated sociopolitical contenders, these dual strategies are utilised by bourgeois-national state builders to bring about “differentiation”, “societalisation”, and “rationalisation” (Wallis & Bruce, 1992). While the strategy of separation “differentiates” (and transfers to the state) diverse social functions previously assumed by “religious authority” (Chaves, 1994), the latter’s remaining prerogatives are placed under the regulation of “societally” and “rationally” organised secular-bureaucratic institutions. In this sense, secularisation is intimately linked to the consolidation of sovereign infrastructural power (Mann, 1984; Soifer, 2008) in “legal- institutional”, “socio-educational”, “symbolic-ideological”, and “property-distributional” spheres. France and Turkey allow for a cross-religious and cross-regional comparison to crystallise the national and extra-national social forces and mechanisms that influence the ebbs and flows in the secularising process. Keywords: Secularisation, state formation, France, Turkey, Catholicism, Islam. iv Résumé Une sociologie comparative et historique de la sécularisation : formation de l’état républicain en France (1875-1905) et en Turquie (1908-1938) Cette thèse propose un examen comparatif et historique de la sécularisation macro- sociale en France (1875-1905) et en Turquie (1908-1938), avec une attention particulière portée sur leurs expériences de formation de l’état républicain. Mettant en rapport les littératures sur la théorie de la sécularisation (sociologie de la religion) et la formation de l’état (sociologie historique comparative), l’objet de ce travail est de contribuer à « historiciser le débat de la sécularisation » en examinant les « conflits socio-politiques » engagés dans son développement (Gorski, 2003b, 2005). Les ouvrages existants en la matière interprète souvent la sécularisation d’un point de vue volontariste (soulignant les idéologies / croyances des dirigeants et des individus) ou déterministe (anticipant les sentiers civilisationnels ou modernistes). Afin de surmonter la dualité, cette étude fournit une approche comparative et historique qui étudie la sécularisation comme un processus dialectique, non-linéaire, et inégal, qui est déterminé par des luttes sociopolitiques et des transformations structurelles. À la différence de beaucoup d’autres états nationaux, pour quelles raisons est-ce que la France et la Turquie convergent à accentuer la laïcité et le laiklik comme un principe central, fondé sur une forme forte de « séparation » et de « régulation » de la religion ? Qu’est-ce qui explique leur divergence, en d’autres termes, pourquoi est-ce que la « séparation » est plus dominante dans la laïcité française, alors que la « régulation » est plus importante dans le laiklik turc ? Basée sur des sources archivistiques et bibliographiques, mon analyse propose d’expliquer la convergence et divergence de ces deux pays par l’interaction des variables « extra-religieuse » et « religieuse ». La première prend en compte des luttes de classes et la formation interne / externe de l'état souverain. La seconde explore la configuration doctrinale / institutionnelle des religions dominantes, et la situation des minorités religieuses. Soulignant l’interaction de ces variables « extra-religieuse » et « religieuse », la thèse propose un cadre analytique v pour contribuer à la compréhension socio-scientifique de la sécularisation au-delà des cas français et turc. Les histoires très controversées de la France et de la Turquie montrent que la sécularisation n’est pas seulement un conflit de visions idéelles. La sécularisation est aussi une stratégie de formation de l’état, opérationnalisé par la combinaison de la « séparation » et de la « régulation ». Dans la lutte contre les concurrents sociopolitiques religieusement affiliés et légitimés, ces deux stratégies sont utilisées par les républicains afin de mettre en place la « différenciation », « sociétalisation », et « rationalisation » (Wallis & Bruce, 1992). La stratégie de séparation « différencie » (et transfère à l'état) diverses fonctions sociales précédemment assumées par « l’autorité religieuse » (Chaves, 1994). En même temps, les anciennes prérogatives de ce dernier sont placées sous la régulation des institutions bureaucratiques-laïques qui sont organisées de façon « sociétale » et « rationnelle ». En ce sens, la sécularisation est intimement liée à la consolidation du pouvoir infrastructurel de l'état souverain (Mann, 1984; Soifer, 2008) dans les sphères « juridico-institutionnelle », « socio-éducative », « symbolique- idéologique », et « redistributive ». La France et la Turquie permettent donc une comparaison interreligieuse et interrégionale dans le but de cristalliser les forces et les mécanismes nationaux et extranationaux qui influencent les flux et reflux dans le processus de sécularisation. Mots-clés: sécularisation, formation de l'état, France, Turquie, Catholicisme, Islam. vi Acknowledgements This joint-PhD dissertation is the product of a long and exciting journey that spanned three countries, three languages, two universities, and two disciplines. It could not have been conceivable without my co-senior supervisors Drs. Gary Teeple and Patrick Weil, and my committee member, Dr. Gerardo Otero. I am deeply grateful to them for their encouragement, kindness, inspiration, and support. I would like to also thank my jury members Drs. Philip S. Gorski, Rita Hermon-Belot, and Gilles Dorronsoro for their valued comments, and making my defence a remarkably engaging learning experience. The Department of Sociology and Anthropology at SFU and the Department of History at the Sorbonne (more
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