A transformed Kemalist Islam or a new Islamic civic morality? a study of " Religious culture and morality" textbooks in the Turkish high school curricula

Comparative Studies of South Asia, Africa and the Middle East

Volumn 29, Issue 3, 2009, Pages 381-397

  Türkmen, Buket ^a  

^a NONE

Author keywords

[No Author keywords available]

Indexed keywords

COMPARATIVE STUDY; CURRICULUM; ISLAMISM; MORALITY; SECONDARY EDUCATION; TEXTBOOK;

EURASIA; TURKEY;

EID: 70450184655     PISSN: 1089201X     EISSN: 1548226X     Source Type: Journal    
DOI: 10.1215/1089201X-2009-026     Document Type: Article

References (138)

1. Andrew Davison, Secularism and Revivalism in Turkey A Hermeneutic Reconsideration (New Haven, CT: Yale University Press, 1998)
2. Serif Mardin, Religion and Social Change in Modern Turkey (Albany: State University of New York Press, 1989)
3. Binnaz Toprak, Islam and Political Development in Turkey (Leiden: Brill, 1981)
4. Niyazi Berkes, The Development of Secularism in Turkey (Montreal: McGill University Press, 1964)
5. Metin Heper, The State Tradition in Turkey (North Humberside, UK: Eothen, 1985)
6. Caglar Keyder, State and Class in Turkey (London: Verso, 1987).
7. Serif Mardin, "Center-Periphery Relations: A Key to Turkish Politics?" Daedalus 102 (1973): 169-90;
8. Mardin, Religion and Social Change; Keyder, State and Class in Turkey.
9. Binnaz Toprak, "Civil Society in Turkey," in Civil Society in the Middle East, ed. Augustus Richard Norton (Leiden: Brill, 1996), 87-118;
10. Toprak, "Islam and the Secular State in Turkey," in Turkey: Political, Social, and Economic Challenges in the 1990s, ed. Çiǧdem Balim, Çiǧdem Balim-Harding, and Ersin Kalaycioǧlu (Leiden: Brill, 1995), 90-96
11. Sam Kaplan, "Din-u Devlet All Over Again? The Politics of Military Secularism and Religious Militarism in Turkey following the 1980 Coup," International Journal of Middle East Studies 34 (2002): 113-27.
12. For an alternative perspective to analyzing the Islamization of public spheres, see the essays in NilüferGöle and Ludwig Amman, eds., Islam in Public: Turkey, Iran, and Europe (Istanbul: Bilgi University, 2006).
13. Dominique Schnapper, La communauté des citoyens: Sur l'idée moderne de nation (The Community of Citizens: On the Modern Idea of Nationality) (Paris: Gallimard, 1994)
14. Edgar Morin, L'homme et la mort (Man and Death) (Paris: Éditions du Seuil, 1970)
15. Yves Deloye, École et citoyenneté: L'individualisme républicain de Jules Ferry à Vichy (School and Citizenship: The Republican Individualism from Jules Ferry to Vichy) (Paris: Presses de la Fondation des Sciences Politiques, 1994).
16. The Alevi are a religious community within Islam. According to Alevi associations, 20 percent of the Turkish population is Alevi, a number contested by official authorities. The exact number is difficult to ascertain; because Alevism is not recognized as a different sect by official authorities or by the Presidency of Religious Affairs, it is not indicated in the census.
17. Buket Türkmen, "Entre la broche d'Ataturk et le foulard: Les lycéens en Turquie" ("Between Pins of Ataturk and the Veil: High School Students in Turkey") Ethnologie française, 37 (2007): 623-30
18. As proof of this secularism carried in these bodily practices, since the 1990s neo-Kemalists have been recycling corporeal and social practices of the 1930s in the public sphere in nostalgic ways, aiming to compete with new Islamic styles, by reference to the founding years of republic
19. Esra Özyürek, Nostalgia for the Modern State, Secularism, and Everyday Politics in Turkey (Durham, NC: Duke University Press, 2006)
20. For the legitimized habitus in republican public sphere
21. Nilüfer Göle, "The Gendered Nature of the Public Sphere," Public Culture 10 (1997): 61-81
22. Ayse Durakbasa and Aynur Ilyasoglu, "Formation of Gender Identities in Republican Turkey and Women's Narratives as Transmitters of 'Herstory' of Modernization," Journal of Social History 35 (2001): 195-203;
23. Alev Cinar, "Subversion and Subjugation in the Public Sphere: Secularism and the Islamic Headscarf," in Secular Publicities: Visual Practices and the Transformation of National Publics in the Middle East and South Asia, ed. Alev Cinar, Srirupa Roy, Maha Yahya (Ann Arbor: University of Michigan Press, in press).
24. Michel Foucault, "La gouvernementalité" ("Governmentality"), Actes 54 (1986): 6-15, cited by Deloye, École et citoyenneté.
25. The sheikh ul-Islam was the religious leader of the umma in the Ottoman Empire. For this dichotomic authority in the Ottoman Empire, Halil Inalcik, "Osmanli Hukukuna Giris: Örfî- sultanî Hukuk ve Fatih'in Kanunlari" ("Introduction to Ottoman Law: Sultan's Customary Rules and Mehmed II Rules"), Ankara Üniversitesi Siyasal Bilgiler Fakültesi Dergisi 13, no. 2 (1958): 102-26.
26. Halil Inalcik, "Osmanli Padişahi" ("Ottoman Sultan"), Ankara Üniversitesi Siyasal Bilgiler Fakültesi Dergisi 13, no. 4 (1958): 68-79.
27. Selim Deringil, "The Legitimacy Structures in the Ottoman State: The Reign of Abdülhamid II (1876-1909)," International Journal of Middle East Studies 23 (1991): 345-59;
28. Deringil, "The Invention of Tradition as Public Image in the Late Ottoman Empire, 1808 to 1908," Comparative Studies in Society and History 35 (1993): 3-29.
29. For the educational reforms in the Hamidian period based on Islamic education as a reaction to the Westernization politics of the previous reformation (Tanzimat) period
30. Benjamin C. Fortna, Imperial Classroom: Islam, State, and Education in the Late Ottoman Empire (Oxford: Oxford University Press, 2002).
31. The impact of positivist philosophy on the modernist elite in Turkey is evident. Serif Mardin, Genesis of Young Ottoman Thought (Princeton, NJ: Princeton University Press, 1962).
32. For the holistic nature of this civic culture as diffused in schools, see Füsun Üstel, Makbul vatandaş'in peşinde, II: MeŞrutiyet'ten bugüne vatandaŞlik eǧitimi (In Pursuit of the Ideal Citizen: Civic Education from Constitutional Monarchy to Today) (Istanbul: İletiŞim, 2004); and Ayse Gül Altinay, Myth of the Military Nation (New York: Palgrave Macmillan, 2004); and Kaplan, "Din-u Devlet."
33. Davison, Secularism and Revivalism in Turkey.
34. Davison, Secularism and Revivalism in Turkey.
35. For a sociological analysis of Kemalist Islam carried by high school students, see Türkmen, "Entre la broche d'Ataturk."
36. Ali Çarkoǧlu, Binnaz Toprak, and Meliha Altunişik, Deǧişen Türkiye'de Din, Toplum ve Siyaset (Religion, Society, and Politics in Turkey in Change) (Istanbul: TESEV, 2006).
37. Imam-Hatip are religious high schools that function within the secular educational system. In the 1990s they were subject to the secularist-Islamist dichotomy in debates concerning reforms in the educational system, because they are always accepted by secularists as the backyards of Islamist parties. For more on Imam-Hatip schools
38. Henry J. Rutz, "The Rise and Demise of Imam-Hatip Schools: Discourses of Islamic Belonging and Denial in the Construction of Turkish Civic Culture," Political and Legal Anthropology Review 22 (1999): 93-103
39. Howard A. Reed, "Turkey's New Imam-Hatip Schools," Die Welt des Islams 4 (1955): 150-63
40. Aylin Akpinar, "The Making of a Good Citizen and Conscious Muslim through Public Education: The Case of Imam-Hatip Schools," in Education in "Multicultural Societies": Turkish and Swedish Perspectives, ed. Marie Carlson, Annika Rabo, and Fatma Gok (London: I. B. Tauris, 2007), 161-78.
41. Ahmet Cevdet, "Terbiye-i milliye ve terbiye-i diniyenin telifi" ("Reconciliation of National Education and Religious Education") Ikdam 27, cited in Osman Ergin, Türkiye maarif tarihi (The History of Education in Turkey), vol. 1 (Istanbul: Eser Kultur Yay, 1977), 1645.
42. Nevzat Ays, Türkiye Cumhuriyeti Milli Eǧitim (National Education of the Republic of Turkey) (Ankara: Milli Eǧitim Basimevi, 1948), 122
43. Hifzirrahman Raşit Öymen, "Cumhuriyet Eǧitimine Geçişte Atatürk'ün Etkisi" ("The Impact of Ataturk in Transition to Republican Education"), Belleten, no. 204 (1988): 1013-14.
44. Uriel Heyd, Foundations of Turkish Nationalism: The Life and Teachings of Ziya Gökalp (London: Luzac, 1950)
45. Taha Parla, The Social and Political Thought of Ziya Gökalp: 1876-1924 (Leiden: Brill, 1985)
46. HikmetYildirim Celkan, Ziya Gökalp'in Eǧitim Sosyolojisi (Ziya Gökalp's Sociology of Education) (Istanbul: Milli Eǧitim, 1989)
47. Ziya Gökalp, Türkçülüǧün Esaslar (Principles of Turkism) (Istanbul: Milli Eǧitim Bakanliǧi, 1990).
48. Darülfünun, a higher educational institution combining religious and scientific education, was replaced by secular Istanbul University.
49. Niyazi Altunkaya, "Türkiye Cumhuriyetinde Din Eǧitimi" ("Religious Education in the Republic of Turkey"), in 75 Yilda Eǧitim (Education's Seventy-five Years) (Istanbul: Iş Bankasi, 1999), 219
50. İŞtar Tarhanli, Müslüman toplum "laik" devlet (Muslim Society, Secular State) (Istanbul: Afa Yay, 1993), 79.
51. Niyazi Berkes, Türkiye'de Çaǧdaşlaşma (The Development of Secularism in Turkey) (Istanbul: Routledge, 199), 526
52. Xavier Jacob, L'enseignement religieux dans la Turquie moderne (Religious Instruction in Modern Turkey) (Berlin: Klaus Schwarz, 1982).
53. Jacob, L'enseignement religieux, 125.
54. Ergin, Türkiye maarif tarihi, vol. 5, 1707
55. Üstel, Makbul vatandaş'in peşinde.
56. The Turco-Islamic synthesis, a doctrine rooted in the reaction against the domination of Western and humanist values in the 1940s, was formulated explicitly by Aydinlar Ocagi (Intellectuals' Heart) in the 1970s with the aim to create a "national front" against the rise of the Left. It is not the ideology of a particular group or political party but is supported by several right-wing groups and parties and by some official institutions. According to Etienne Copeaux, it ideologizes Islam, but instead of being limited by the Koran, it emphasizes the "Turkish national culture," the product of a synthesis between the Turkish ancient past and Islam. Aydinlar Ocagi, unlike other civil organizations, was not harmed by the 1980 coup; on the contrary, according to most authors and social scientists, its doctrine was officialized after 1983 with the support of the military government and spread to the national education.
57. Etienne Copeaux, Tarih ders kitaplarinda Türk tarih tezinden Türk-İslam sentezine (From the Thesis of Turkish History to the Turco-Islamic Synthesis) (Istanbul: Türk Tarih Vakfi, 1998)
58. Copeaux, Espace et temps de la nation torque (Space and Time of the Turkish Nation) (Paris: Éditions CNRS, 1997); Füsun Üstel, "Les partis politiques turcs: L'islamisme et la laïcité" ("Turkish Political Parties: Islamism and Secularism"), Cemoti, no. 19 (1995): 255-64
59. Gokhan Cetinsaya, "Rethinking Nationalism and Islam: Some Preliminary Notes on the Roots of 'Turkish-Islamic Synthesis' in Modern Turkish Political Thought," Muslim World 89 (1999): 350-36
60. Bozkurt Güvenç, Gencay Şaylan, İlhan Tekeli, and Şerafettin Turan, Türk-İslam sentezi (Turkish-Islamic Synthesis) (Istanbul: Sarmal, 1991).
61. Üstel, Makbul vatandaŞ'in peŞinde, 2:289-90.
62. Üstel, Makbul vatandaŞ'in peŞinde., 2:290.
63. Kaplan, "Din-u Devlet
64. The Islamist movement shifted from a vertical to a horizontal mode of action in the 1990s as its actors entered into the political and social system. The present-day Islamic project appears focused no longer on changing the system through revolutionary action but, rather, on responding to the problems Muslims experience in everyday life in a modern secular public space. The concept of "the Islamization of the public sphere" refers to this new mode of action and to its consequences in the public sphere that challenge its "neutrality" through new forms of visibility and the performance of Islamic actors
65. Buket Türkmen, "Islamic Visibilities and Counter Publics in the Secular Public Sphere," in Cinar et al., Secular Publicities, (forthcoming); Nilüfer Göle, "Islamic Visibilities and the Public Sphere," in Göle and Amman, Islam in Public, 3-43
66. Ugur Komecoglu, "New Sociabilities: Islamic Cafes in Istanbul," in Göle and Amman, Islam in Public, 163-89.
67. Olivier Roy, Globalized Islam: The Search for a New Ummah (New York: Columbia University Press, 2006)
68. Roy, The Failure of Political Islam (Cambridge, MA: Harvard University Press, 1998).
69. Göle, "Islamic Visibilities."
70. Decision of the Council for Instruction and Education, No. 47, 28 February 1992.
71. Decision of the Council for Instruction and Education, No. 47, 28 February 1992.
72. These trials reveal the current tension between the executive and juridical powers in Turkey.
73. Betul Kotan, "Milli eǧitim din dersini ayni biçimde sürdürecek" ("National Education Will Remain the Same concerning the Course on Religion"), Radikal, 11 October 2007. ("The Courses of National Security Are Also Problematic"), Radikal, 17 April 2005; "Din dersinin zorunlu olmasi ve müfredati sadece Alevileri mi rahatsiz etmeli?" ("Should the Mandatory Nature of the Course on Religion and Its Content Disturb Only Alevis?"), Radikal, 07 September 2008; and "Aleviler "zorlu din dersi'ni istemiyor" ("Alevis Do Not Want the Course on Religion"), Radikal, 6 September 2008; Ali Kenanoǧlu, interview by the author, Istanbul, 19 April 2008. Beyond being a claimant in one of these trials, Kenanoglu is a dede (Alevi religious leader) as well as an Alevi activist and a member of various Alevi organizations.
74. This argument is supported by the official theological perspective in Turkey through theology professors who, in declarations and publications, admit that Alevism is not a different sect but a mystic interpretation of the Sunnite sect. As a consequence of this acceptance, Alevis, in their practices and organizations, are dependent on the Presidency of Religious Affairs' religious services, so that they cannot establish their own churches the way other religious minorities can. For an in-depth analysis of the Alevis' current situation, see Elise Massicard, L'autre Turquie: Le mouvement aléviste et ses territoires (The Other Turkey: The Alevi Movement and Its Territories) (Paris: Presses Universitaires de France, 2005); Massicard, "Alevist Movements at Home and Abroad: Mobilization Spaces and Disjunction," New Perspectives on Turkey 28-29 (2003): 163-87
75. Massicard, "Claiming Difference in a Unitarist Frame: The Case of Alevism," in Turkey, Beyond Nationalism: Towards Postnationalist Identities? ed. Hans-Lukas Kieser (London: I. B. Tauris, 2006), 71-79.
76. Kenanoǧlu, interview.
77. The syllabus, the content of courses, and some important indications about the teaching process that instructors must obey are indicated every year in these reviews of official communiqué (Tebliǧler dergisi). Council for Instruction and Education, decision No. 16, dated 31 March 2005, diffused in official communiqué 2571, April 2005 (Author's emphasis).
78. Various research underlines this problematic definition of citizenship. On the perception of non-Muslim citizens as "welcomed others in Turkish citizenship" and the definition of otherness in Turkish citizenship through non-Muslim citizens
79. Üstel, Makbul vatandaŞ'in peŞinde, 2:222-29; Laurent-Olivier Mallet, La Turquie, les turcs et les juifs: Histoire, représentations, discours et stratégies (Turkey, Turks, and Jews: History, Representations, Discourses and Strategies) Les cahiers du Bosphore 49 (Istanbul: Isis, 2008); and Rifat Bali, A Scapegoat for All Seasons: The Dönmes or Crypto-;Jews of Turkey (Istanbul: Isis, 2008).
80. The obligatory nature of the course has been debated in the draft report prepared by a committee constituted by academicians for constitutional change. A suggestion was made for the abolition or the modification of article 24 of the constitution, which mentions the obligation of the state to ensure the religious instruction of citizens. But after long debates made clear the conflicted perspectives of diverse groups concerning this course and as a response to the ECHR decisions, the current government decided to preserve article 24 of the constitution. Thus the government refuses to take into consideration the judgments of the ECHR, meaning that every attempt to abolish the obligation is a move against the constitution.
81. The textbooks analyzed were Ilyas Çelebi, Adil Bebek, and Nebi Bozkurt, Din kültürü ve ahlak bilgisi I-II-III (Religious Culture and Morality I, II, III) (Istanbul: Salan, 1995) (hereafter cited as textbook 1995, with grade level indicated) (accepted as a textbook with decision of the Council for Instruction and Education, No. 494, 15 January 1994); Ahmet EkŞi, Ramazan Yildirim, Semra Gökdoǧan, Ömer Yilmaz, and Eyüp Koç, Ortaöǧretim din kültürü ve ahlak bilgisi ders kitabi 9-10-11 (Religious Culture and Morality Textbook for High School 9, 10, 11) (Ankara: MEB Devlet Kitaplari, 2007) (hereafter cited as textbook 2007, with grade level indicated); and Ahmet EkŞi, Ramazan Yildirim, Semra Gökdoǧan, Ömer Yilmaz, and Eyüp Koç, Ortaöǧretim din kültürü ve ahlak bilgisi ders kitabi 12 (Religious Culture and Morality Textbook for High School 12) (Ankara: MEB Devlet Kitaplari, 2008). To be clear in this analysis, in 1995 high school education was three years, whereas recently it was lengthened to four years. In 1995 the grades in high school were counted as first, second, and third year; in the new system they are counted as ninth, tenth, eleventh, and twelfth grade.
82. This program delineates the course's objectives and detailed directions about the practice of instruction. Decision No. 16 of the Council for Instruction and Education, 31 March 2005, review of official communiqué 2571 of April 2005, ttkb.meb.gov.tr/ogretmen/.
83. The Sunna is considered one of the three sources of Islam and is based on Muhammad's Islamic way of life, his morality, attitudes, and practices.
84. Türkmen, "Entre la broche d'Ataturk."
85. On the Religious Culture and Morality course curriculum for primary schools for the fourth through eighth grades, see Ministry of Education Decision No. 410, 28 December 2006.
86. İlmihal is the Islamic catechism, or books explaining and discussing the meaning of the principles of Islam.
87. Some basic practices such as ablution and daily prayers are treated in detail. For example, the ninthgrade textbook gives a thorough description of ablution, its meaning, principles, obligations, and priorities, complete with schematic explanations of a boy practicing ablution. These details are evaluated in exams. The chapter on worship in the tenth-grade textbook discusses the meaning, principles, obligations, and details of daily prayers, whereas in the twelfth-grade textbook the funeral prayer's details and principles are mentioned.
88. Istanbul public and private high school teachers of the course on religious culture and morality, interviews by the author, June-August 2007.
89. Professor of theology, Marmara University, interview by the author, Istanbul, June 2007. She contributed to the preparation of the new syllabus and also worked in high schools.
90. Textbook 1995, grade 3, 114-15.
91. Textbook 2007, grade 9, 93.
92. Textbook 2007, grade 9, 64-69, 70, 75-78; textbook 2007, grade 10, 109-11; textbook 2008, grade 12, 13.
93. Textbook 2007, grade 11, 51-52.
94. Textbook 1995, grade 3, 49; textbook 2007, grade 9, 53.
95. Textbook 2007, grade 9, 39; textbook 2007, grade 10, 93.
96. For an analysis of the recycling of the Medina Constitution as a model in debates about the possibility of an Islamic democracy in Islamic milieus
97. Özlem Denli, "An Islamic Quest for a Pluralistic Political Model: A Turkish Perspective," in Islamic Democratic Discourse: Theories, Debates, and Philosophical Perspectives, ed. M. A. Muqtedar Khan (Lanham, MD: Lexington, 2006), 85-103.
98. Georg private high school, interview by the author, Istanbul, November 2007. In foreign high schools such as this one, which is subordinated to the Turkish national educational system, some courses are taught in foreign languages. As a dose of European culture is transmitted through the courses, these schools are accepted in Turkey as prestigious high schools, and students have to pass a difficult entrance exam. According to the teacher interviewed, students in these high schools place less value on any course taught in Turkish, like the Religious Culture and Morality course.
99. Teacher of the high school of Atasehir, interview by the author, Istanbul, May 2007. Marmara University theology professor, interview.
100. As the constitutive other ensures a domain of accounting for oneself, a challenge that leads the identity through a reconstruction process, Alevism emerges as the constitutive other of official Islam as diffused in the 2007-8 textbooks, more so than "other religions." For a discussion on the constructive and challenging power of the other
101. Julia Kristeva, Pouvoirs de l'horreur: Essai sur l'abjection (Powers of Horror: An Essay on Abjection) (Paris: Seuil, 1983).
102. Marmara University theology professor, interview.
103. The Bektashi order is an Anatolian mystic order. Textbook 2007, grade 9, 59.
104. Ali, who was Muhammad's nephew and son-inlaw, was one of the first believers in Islam and was accepted as the ruler of Islam by Alevis and Shiites after Muhammad's death. Textbook 2007, grade 10, 55-57; textbook 2007, grade 11, 52.
105. Kenanoǧlu, interview.
106. High school teacher of Atasehir, interview.
107. High school teacher of Atasehir, interview; Marmara University theology professor, interview.
108. Annex to Decision No. 16 of the Council for Instruction and Education.
109. Textbook 1995, grade 1, 11; grade 3, 33; textbook 2007, grade 10, 47-60, 70-74.
110. Textbook 1995, grade 1, 1, 5-6, 11; grade 2, 74-79; grade 3, 33-37; textbook 2007, grade 10, 59-67, 69-77; grade 11, 12-13.
111. Textbook 2007, grade 10, 77.
112. Textbook 2007, grade 11, 14, 13.
113. Textbook 2007-08, grade 12, 77.
114. Recently modernists and traditionalists among Islamists have debated what modernists call the "invented Sunna." In particular, some female Islamic intellectuals in Turkey underline the possible impact of the invented Sunna on the diffusion of patriarchal and misogynist traditions in Muslim societies.
115. See Hidayet Şefkatli Tuksal, Kadin KarŞiti Söylemin İslam Geleneǧindeki İzdüŞümleri (The Projections of Misogynist Discourse on the Islamic Tradition) (Istanbul: Kitâbiyât yay, 2001); and A. Ilgaz, B. İbrahimhakkioǧlu, C. AktaŞ, F. Özkan, F. Ş. Süzer, H. Kökçe, H. Turan, İ. Şahin, M. PaŞali, N. B. Karaca, S. Eraslan, and Y. Ramazanoǧlu, Kadin Oradaydi, Vahiy Sürecinde Kadin Rolleri (The Woman Was There, Female Roles in Revelation Process) (Istanbul: Elest Yay, 2004). Another group that questions the validity of the Sunna is the Alevis. That the Sunna has been integrated into the yllabus, even though its validity has been questioned in the public sphere among various Muslim actors, signifies the domination of one concept of Islam in school.
116. Textbook 1995, grade 3, 33-35.
117. Textbook 2007, grade 10, 83.
118. Annex to Decision No. 16 of the Council for Instruction and Education.
119. Textbook 1995, grade 3, 108-19; textbook 2007-08, grade 12, 83-93; grade 10, 116-19.
120. Textbook 2007-08, grade 12, 90; textbook 2007, grade 10, 118.
121. Textbook 2007-08, grade 12, 95
122. Textbook 2007-08, grade 12, 95
123. Islamic actors and AKP deputies criticize the control of religion by the state in Turkish secularism. They suggest the Anglo-Saxon model of secularism within which the separation of church and state is prescribed, ensuring the freedom of religious practices, in opposition to the laïcité model adopted bythe Turkish Republic. Kemalist secularists, as well as the deputies of the RPP, perceive these debates as attempts to discredit secularism, which in Turkey is a constitutional principle.
124. Textbook 2007, grade 9, 88, 89. The second extract is from Atatürkçülük (Ataturkism) (Ankara: Genel Kurmay BaŞkanliǧi, n.d.), 2:333.
125. Üstel, Makbul vatandaŞ'in peŞinde; Altinay, Myth of the Military Nation; Kaplan, "Din-u Devlet"; Türkmen, "Entre la broche d'Ataturk." grade 9, 63-81.
126. Textbook 1995, grade 2, 84-90.
127. Textbook 2007, grade 9, 92-102.
128. Textbook 1995, grade 1, 86-88; textbook 2007, grade 9, 74-75. The quotation, cited in textbook 2007, grade 9, 75, is extracted from Afet Inan, Atatürk hakkinda hatira ve belgeler (Memories and Documents on Ataturk) (Istanbul: Turkiye Is Bankasi Yay, 1971), 113.
129. The saying is the last sentence of the pledge students repeat in official ceremonies.
130. Textbook 2007, grade 9, 77-79.
131. In 2004 the AKP failed to pass legislation against zina. The new attempt to diffuse this Islamic interdiction as a moral code in 2007-8 in textbooks, after the defeat of its integration into the penal code, reveals the nature of what Roy calls re-Islamization politics and Göle calls puritan cultural politics. Roy, Globalized Islam; Göle, "Islamic Visibilities and Public Sphere."
132. Textbook 2007, grade 9, 42.
133. Textbook 2007, grade 12, 93.
134. Textbook 2007, grade 9, 16.
135. Textbook 2007, grade 10, 109-10; textbook 2007, grade 9, 110.
136. Textbook 2007, grade 10, 111.
137. "Martyr" refers to Muslim martyr. Textbook 2007, grade 9, 70.
138. Çarkoǧlu et al., DeǧiŞen Türkiye'de Din; Türkmen, "Entre la broche d'Ataturk"; Göle, "Islamic Visibilities."