Ethnic Boundaries in Turkish Politics

Ethnic Boundaries in Turkish Politics
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The Kurdish Movement in Turkey’s growing alliance with Islam One of the fault lines of Turkish politics traditionally has been the divide between religious and secular movements. However, as Zeki Sarigil argues, the secular Kurdish movement in Turkey has increasingly become aligned with Islam. As a result, Islam has become part of the movement’s political discourse, strategies and actions. Ethnic Boundaries in Turkish Politics traces the evolving relations between the leftist, secular Kurdish movement and Islam, from an apathetic and/or antagonistic attitude in the 1970s and 1980s to an increasingly Islam-friendly approach in the 1990s to an attitude of accommodation and the rise of Kurdish-Islamic synthesis in the early 2000s. Based on 104 interviews in several provinces in Turkey (primarily Ankara, Diyarbakir, Istanbul, and Tunceli) between 2011 and 2015 as well as ethnographic data, public opinion surveys and statements from the Kurdistan Workers’ Party (PKK) and Kurdish leaders, Sarigil shows how the secular Kurdish movement increasingly has been endorsing Islam and Islamic actors. The reasons for this Islamic opening are global, national, and local; Sarigil demonstrates that a group of strategic and ideological factors have encouraged and/or forced Kurdish leaders to redraw symbolic and social boundaries of the movement. Namely, with the end of the Cold War support for Marxist ideas collapsed, creating increasingly more favorable responses towards religion. In addition, the movement’s need to expand its social basis and popularity; electoral politics; and legitimacy struggles against rival political actors were other major factors, which triggered the Kurdish movement’s boundary expansion (i.e. its Islamic opening). The study also shows that the Kurdish boundary making was not without any tension or contestation. The boundary expansion by Kurdish ethnopolitical elites triggered both internal and external boundary contestations. The movement’s embrace of Islam on a more widespread level has major ramifications for politics in Turkey and in the region. Ethnic Boundaries in Turkish Politics has important insight into the PKK, modern Turkish and Islamic societies and highlights the increasing role of Islam in global politics.

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Zeki Sarigil. Ethnic Boundaries in Turkish Politics

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ETHNIC BOUNDARIES IN TURKISH POLITICS

The Secular Kurdish Movement and Islam

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Another factor that facilitated the adoption of a more positive stance toward Islam and Islamic actors was electoral pressures (i.e., the rise in popularity among Kurds of pro-Islamic political parties). In the 1990s, pro-Islamic National Outlook Movement parties (i.e., the Welfare Party, Refah Partisi [RP], and the Virtue Party, Fazilet Partisi [FP]), and in the 2000s, the AKP gained substantial electoral popularity in the Kurdish region. As chapter 3 shows, the main political rivals of the secular Kurdish movement in regional electoral politics have been conservative or Islamic political formations. Electoral competition with Islamic or conservative political actors further urged the Kurdish ethnopolitical leadership to accommodate Islam and Islamic actors.

Related to electoral pressures and dynamics, we should also acknowledge the distinct role of legitimacy struggles between Kurdish ethnopolitical elites and their rivals. Both legal and illegal Islamic or conservative groups (e.g., the AKP and Kurdish Hezbollah) and the Turkish state have constantly attempted to delegitimize the secular Kurdish movement in the eyes of the Kurdish masses, particularly among conservative Kurds, by calling Kurdish ethnopolitical actors “Marxist,” “atheist,” “infidels,” “heretical,” or “un-Islamic” and therefore “illegitimate.” In other words, conservative political circles and the state have attempted to contract religious boundaries with an intention to delegitimize the secular Kurdish movement and marginalize pro-Kurdish parties in the electoral contest. My in-depth analysis of the Kurdish case indicates that such boundary-making efforts and boundary struggles or contestations can become intense and antagonistic especially during electoral periods. Facing such labels and accusations, the Kurdish ethnopolitical leadership felt the need to substantially shift its attitude toward religion. Put differently, such boundary work by Kurdish ethnopolitical leadership was also a counterstrategy against its political opponents’ efforts to contract Islamic religious boundaries.

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