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Published online by Cambridge University Press: 21 July 2015
1 For examples of center-periphery analyses, see Mardin, Şerif, “Center Periphery Relations: a Key to Turkish Politics?” Daedalus, 1972Google Scholar, Winter, and Religion and Social Change in Modern Turkey: The Case of Bediüzzaman Said Nursi, (Albany: State University of New York Press, 1989)Google Scholar; Özay, Mehmet, Islamic Identity and Development: Studies of the Islamic Periphery, (London; New York Routledge, 1990)Google Scholar.
2 Daniel Lerner and Bernard Lewis are at the forefront of this line of thought. For works by Turkish scholars influenced by this genre, see for example Berkes, Niyazi, The Development of Secularism in Turkey, (Montreal: McGill University Press, 1964)Google Scholar and Toprak, Binnaz, Islam and Political Development in Turkey (Leiden: Brill, 1981)Google Scholar.
3 Similar to Yavuz's piece, there are some other recent works on Islam, Islamic movements and modernization that are also in search for new perspectives on the Islamic identity scholarship. White's, Jenny B.Islamist Mobilization in Turkey: A Study in Vernacular Politics (Seattle: University of Washington Press, 2002)Google Scholar provides an organizational analysis of political Islam and its successful resource mobilization strategies in Istanbul. Bozdoğan, Sibel and Kasaba's, Reşat edited volume, Rethinking Modernity and National Identity in Turkey (Seattle: University of Washington Press, 1997)Google Scholar, engages in a critical investigation of the Kemalist modernization project and alternative constructions of modernity in Turkey. Here, Islamism and Islamic groups are examined in their production or critique of modernization as Westernization. Navaro-Yashin's, YaelFaces of the State. Secularism and Public Life in Turkey (Princeton: Princeton University Press, 2002)Google Scholar is a similar attempt to demonstrate the changing discursive parameters of the state-public relationship in Turkey.
4 Da'wa literally means “call to (the cause of) God.” Among the Islamic movements of Egypt, it reflects the activist interpretation of Islam that demands all Muslims to participate in the reform of the state and society.
5 See Nursi, Said, “27. Söz, İçtihad Risalesi” in Sözler (İstanbul: Yeni Asya Yayınları, 2000), pp. 442–6Google Scholar.
6 The indirect or so called post-modern military intervention initiated by the National Security Council directives of February 28, 1997 and the subsequent measures taken against the increased visibility of Islam in the public sphere are known as “the February 28 process” in Turkey.