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Ά ’Β Ozal's Politics with Special Reference to Religion

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Ά ’Β Ozal's Politics with Special Reference to Religion ■»{й 'ϊ'ΠΛ- 'w'/rru; .* . ' J i /. V Э ^.· \ ,a ■ ■ ' 7 ^ ^ 7 - !· ;! f J y L : ^ P . tSùB Ά ’β OZAL'S POLITICS WITH SPECIAL REFERENCE TO RELIGION The Institute of Economics and Social Sciences of Bilkent University by MURAT ÇEMREK In Partial Fulfillment Of The Requirements for The Degree Of MASTER OF ARTS IN POLITICAL SCIENCE AND PUBLIC ADMINISTRATION m ·' , THE DEPARTMENT OF POLITICAL SCIENCE AND PUBLIC ADMINISTRATION BILKENT UNIVERSITY ANKARA September, 1997 ОО гГ > > Оо I certify that I have read this thesis and in my opinion it is fully adequate, in scope and in quality, as a thesis for the degree of Master of Arts in Political Science and Public Administration. Prof. Dr. Metin Heper (Supervisor) I certify that I have read this thesis and in my opinion it is fully adequate, in scope and in quality, as a thesis for the degree of Master of Arts in Political Science and Public Administration. Pfof.^.'Efgun Ozbucipn Examining Committee Member I certify that I have read this thesis and in my opinion it is fully adequate, in scope and in quality, as a thesis for the degree of Master of Arts in Political Science and Public Administration. *^sst. Prof. Ümit Cizre-Sakallıoğlu Examining Committee Members Approval of the Institute of Economics and Social Sciences Prof. Dr. Ali Karaosmanoğlu Director ABSTRACT ÖZAL'S POLITICS WITH SPECIAL REFERENCE TO RELIGION Murat (^emrek Department of Political Science and Public Administration August, 1997 Present thesis aims to analyze ÖzaTs politics while taking his special reference to religion into consideration. About Özal's politics, domestic and international politics, the Southeast problem, economy and religion form the framework of this study. During 1983-1993, when Özal was on the stage either as Prime Minister or President, religion became an important factor in the life of Turkish society and the style of the relations between politics and religion changed a great deal. Özal introduced a new identity to Turkey since he defined himself as both a Muslim and a modern person. On the one hand, Özal stressed that Turkey is a secular state, on the other hand, he indicated that Islam kept society together. As a conclusion, Özal is evaluated as the last Ottoman sultan who is an engineer-merchant one but not a mullah. This evaluation generates from ÖzaTs style in policy formation as an engineer calculating the optimum risks and as a merchant searching for the most profitable one. Keywords: Turkish Politics, Turgut Özal, Religion, Islam III ÖZET DİNE ÖZEL GÖNDERMEYLE ÖZAL'IN SİYASETİ Murat Çemrek Siyaset Bilimi ve Kamu Yönetimi Ağustos, 1997 Mevcut tez ÖzaTm siyasetini dine yaptığı özel göndermeyi dikkate alarak analiz etmeyi amaçlamaktadır. ÖzaTm siyaseti hakkında, iç ve uluslararası siyaset. Güneydoğu sorunu, ekonomi ve din bu çalışmanın çerçevesini oluşturmaktadır. ÖzaTm sahnede Başbakan ya da Cumhurbaşkanı kaldığı 1983- 1993 süresinde, din Türk toplumunun hayatında önemli bir faktör haline geldi ve siyaset ve din arşındaki ilişkinin şekli oldukça değişti. Özal kendisini hem bir Müslüman hem de modern bir kişi olarak tanımladığından dolayı Türkiye'ye yeni bir kimlik tanıttı. Özal bir yandan Türkiye'nin laik bir ülke olduğunu vurgularken, diğer yandan da İslamın toplumu birarada tuttuğunu belirtti. Sonuç olarak, Özal mühendis-tüccar fakat molla olmayan son Osmanlı sultanı olarak değerlendirilmektedir. Bu değerlendirme ÖzaTm politika oluşturmada bir mühendis gibi optimum riskleri hesap eden ve bir tüccar gibi en karlı olanı araştıran çizgisinden kaynaklanmaktadır. Anahtar Kelimeler: Türk Siyaseti, Turgut Özal, Din, İslam IV ACKNOWLEDGMENTS First of all, I must express my deep obligation to Prof. Dr. Metin Heper for his patience and encouragement throughout the whole process. I would like to express my special gratitude to Jeremy Salt, Ergun Özbudun, Ümit Cizre-Sakallıoğlu, Burak Arikan, Ömer Faruk Gençkaya, Ayşe Kadıoğlu and Evren Esen who have either read or provided their comments and recommendations. I am grateful to my parents who encouraged me in my studies. I would like to thank my friends, especially to Ahmet Ali Temurd for their valuable ideas. To My Grandmothers, Illiterate But Wise Women... TABLE OF CONTENTS ABSTRACT................................................................................................... iii ÖZET............................................................................................................. iv ACKNOWLEDGMENTS......................................................................... vi TABLE OF CONTENTS............................................................................. vi INTRODUCTION....................................................................................... 1 CHAPTER 1: POLITICS AND RELIGION................................................ 5 1. 1 Politics.................................................................................... 6 1. 1.1. Politics in Islam................................................................... 9 1. 2. Religion................................................................................... 13 1. 3. Secularism............................................................................ 19 CHAPTER 2: ISLAM IN OTTOMAN EMPIRE AND TURKISH STATE.. 25 2. 1. The Role of Islam in the Ottoman Period.............................. 27 2. 1.1. Classical Age....................................................................... 27 2. 1. 2. The Tanzimat Vexiod........................................................ 32 2. 2. The Republican Period.......................................................... 38 2. 2. 2. Military Intervention of 12 September 1980....................... 45 CHAPTER 3: ÖZAL ON THE VERGE OF ISLAMIC POLITICS?............ 50 3.1. ÖzaTs Biography...................................................................... 53 3.2. Özal and Domestic Politics..................................................... 57 3. 2.1. Özal and the Southeast Problem....................................... 72 3.3. Özal and International Politics.............................................. 75 3.4. Özal and Economy............................................................... 78 3.5. Özal and Religion................................................................ 81 VI CHAPTER 4: THE LAST OTTOMAN SULTAN, AN ENGINEER-MERCHANT ONE NOT A MULLAH... 93 SELECT BIBLIOGRAPHY. 109 VII INTRODUCTION Religion is one of the most important phenomena of Turkish politics. The role of religion has changed a great deal within the Republican period, following the inclusion of the principle of secularism into the Constitution in 1937. Essentially, the roots of secularism can be traced back to the T anzim at (Reform) period. This is so because in the following period one of the aims of the Tanzim at, was to establish a central bureaucracy, secular in character; from that point onwards, rationalism became the measuring rod for the formulation of the national interest rather than religion. Because the political conception as the basis of the T anzim at ^Qxxoài is closely linked to the rationalist tradition of the eighteen century Western Europe.' Until this period in the history of the Ottoman Empire, the state seemed to be subservient to religion, according to the state philosophy of the S u n n i interpretation of Islam. But the state kept its autonomous character vis-à-vis religion with the help of the religious bureaucracy loyal to the state in the persona of the Sultan. Moreover, the A d a b tradition and the Orf-i Sultani provided the basis for this autonomy. ' Metin Heper, "Center and Periphery Relations in the Ottoman Empire; With Special Reference to the Nineteenth Century," International Political Science Review, 1, 1 (1980), 91 in Menderes ^mar, "An Evaluation of the Recent Debates on Restructuring of the Turkish Government: Federalism and Unitary State Arguments," Unpublished Master Thesis (Ankara: Bilkent University, 1993), 26-27. ^ The formation of m ezheps (sects) is mainly due to the political confrontation and the different conceptualizations of fate. The dichotomy between Sunni and Shia has been shaped on the basis of conceptualization of state. However, the K anuim am es (secular directives of the Sultan) had to be compatible with the provisions of the Sharia (Islamic Canon Law).^ The new formations of the T anzim at reforms marked the beginning of unending debates between the religious and the secularized new strata of bureaucracy until the abolition of the religious bureaucracy in the Republican period. The Tanzim at reforms pronounced loyalty to the Sharia on the one hand, but on the other, the promulgation of some new laws decreased the significance of the religious bureaucracy and its network. Since the 1980s, religion has gained an increasingly important place on the agenda of the society and the state in Turkey. For instance, at the present writing, the mass media has been full of news and comments about the İfta ^ given by the Prime Minister Necmettin Erbakan.® The leaders of the prominent tarikats (religious brotherhoods) and cemaats (religious communities)^ were invited to the Official Residence of the Prime Ministry on his occasion. The triaP of Ms. Fadime Şahin who claimed to have been cheated by a quasi ta rika t leader, Ali Kalkancı, also hit the headlines. The latter event is very interesting because it followed a police operation directed against Müslüm Gündüz -the leader of the ^ Burhanettin Duran, "Kenan Evren's and Turgut Özal's Conceptualization of Secularism A Comparative Perspective."
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