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A governmentality approach on the transformative role of authoritarian secularism

Ein Gouvernementalität-Ansatz zur transformativen Rolle des autoritären Säkularismus

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Abstract

There is a substantial body of literature that analyzes secularism in terms of the way religion is regulated. In this context, while moderate secularism tolerates religious expression in the public sphere, authoritarian secularism limits religion to the private realm. In this study, authoritarian secularism is analyzed by employing insights from the governmentality approach. By studying Turkey and Tunisia in their immediate post-independence periods, it is demonstrated that authoritarian secularism not only privatizes religious beliefs and practices, but it also aims to transform citizens by dictating a particular social imaginary through political intervention.

Zusammenfassung

Es gibt eine umfangreiche Literatur, die den Säkularismus in Bezug auf die Regulierung der Religion analysiert. In diesem Sinne, während der gemäßigte Säkularismus den religiösen Ausdruck in der Öffentlichkeit toleriert, beschränkt der autoritäre Säkularismus die Religion auf den privaten Bereich. In dieser Studie wird der autoritäre Säkularismus analysiert, indem Erkenntnisse aus dem Gouvernementalitätsansatz verwendet werden. Durch Studien und Nachforschungen in der Türkei und Tunesien in ihren unmittelbaren Nach-Unabhängigkeitsperioden wird gezeigt, dass der autoritäre Säkularismus nicht nur religiöse Überzeugungen und Praktiken privatisiert, aber es gleichzeitig auch darauf abzielt, die Bürger zu verändern, indem eine bestimmte soziale Vorstellung durch politische Intervention diktiert wird.

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Notes

  1. Social imaginary refers to the way people imagine their social surroundings. It entails a common understanding that gives sense to collective practices. See Taylor (2004).

  2. There were times that even Ottoman Sultans’ decisions, which were not in conformity with Islamic law, were implemented for the sake of Muslims’ highest good. See İnalcık (2016); İnalcık (2005).

  3. The Turkish government also imposed control over religious education of Imams. Imams were trained in the theology faculty within Istanbul University which was attached to the Ministry of Education (Lewis 2002).

  4. The Democrat Party, which came to power in 1950, converted ezan back to Arabic. See Arat (2005).

  5. In certain places, the veil was banned through municipal orders. See Kamrava (2013, S. 54). The ban on chador was imposed in 1935 (Dikici 2008)

  6. The Hat law was abolished in 2014.

  7. In 1981, the ban on veil was extended to government offices. It should be noted that before independence, Bourghiba evoked the right to use veil in order to gain supporters from the conservative segment of the society (Shanin 1998).

  8. Guided by the norm of religious freedom, the AKP (the Justice and Development Party) has also expanded the rights of non-Muslim minorities. See (Oztig and Aydin 2017).

  9. For a detailed study on the subject, see Oztig (2017).

  10. Ennahda Party was replaced by secular Nidaa Tounes party following the 2014 elections.

  11. See Freedom House Index https://freedomhouse.org/report-types/freedom-world

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  1. Department of Political Science and International Relations, Yildiz Technical University, Davutpasa Campus, 34220, Istanbul, Turkey

    Lacin Idil Oztig

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Oztig, L.I. A governmentality approach on the transformative role of authoritarian secularism. Z Religion Ges Polit 2, 81–99 (2018). https://doi.org/10.1007/s41682-018-0015-0

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