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	<title>Comments on: On Turkish laicism</title>
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	<link>http://blogs.ssrc.org/tif/2008/07/30/on-turkish-laicism/</link>
	<description>Secularism, religion, and the public sphere</description>
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		<title>By: Molly Freeman</title>
		<link>http://blogs.ssrc.org/tif/2008/07/30/on-turkish-laicism/comment-page-1/#comment-4457</link>
		<dc:creator>Molly Freeman</dc:creator>
		<pubDate>Tue, 05 Aug 2008 16:12:50 +0000</pubDate>
		<guid isPermaLink="false">http://blogs.ssrc.org/tif/?p=316#comment-4457</guid>
		<description><![CDATA[The heart of the matter, in the author&#039;s words, is &quot;the emergence of a new religiously conservative middle class.&quot;  This is threatening on multiple levels to those who have status and power to lose, as well as to those who may be willing to share power and access, but not willing to risk the loss of their secularist life style or the boundaries between private and public practice. 

Social turbulence is not going to settle down as rapid change reverberates across the globe. Even we in the West have been shaking in our boots these past two decades as religious fundamentalists have gained political muscle. The use of cultural issues is repeatedly a tactic to mobilize the religious right aligned with the economic and political conservatives in the U.S.. The situation in Turkey appears a bit more complex for the reasons explained by the author.

The focus of sociological analysis should be on the &quot;crossover&quot; of values and ideas in the chaos......  documenting the emerging patterns is our task.....]]></description>
		<content:encoded><![CDATA[<p>The heart of the matter, in the author&#8217;s words, is &#8220;the emergence of a new religiously conservative middle class.&#8221;  This is threatening on multiple levels to those who have status and power to lose, as well as to those who may be willing to share power and access, but not willing to risk the loss of their secularist life style or the boundaries between private and public practice. </p>
<p>Social turbulence is not going to settle down as rapid change reverberates across the globe. Even we in the West have been shaking in our boots these past two decades as religious fundamentalists have gained political muscle. The use of cultural issues is repeatedly a tactic to mobilize the religious right aligned with the economic and political conservatives in the U.S.. The situation in Turkey appears a bit more complex for the reasons explained by the author.</p>
<p>The focus of sociological analysis should be on the &#8220;crossover&#8221; of values and ideas in the chaos&#8230;&#8230;  documenting the emerging patterns is our task&#8230;..</p>
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		<title>By: Michael Grossman</title>
		<link>http://blogs.ssrc.org/tif/2008/07/30/on-turkish-laicism/comment-page-1/#comment-4416</link>
		<dc:creator>Michael Grossman</dc:creator>
		<pubDate>Thu, 31 Jul 2008 19:39:44 +0000</pubDate>
		<guid isPermaLink="false">http://blogs.ssrc.org/tif/?p=316#comment-4416</guid>
		<description><![CDATA[It is an insightful suggestion that this situation not be looked at ahistorically or acontextually; surely a suggestion that would be valid for any proper analysis of any socio-political phenomena. However, while the argument is well stated and well taken that flattening this debate into merely &quot;the mono-dimensional semantics of the secular-religionist paradigm&quot; would be highly problematic, the fact remains that this paradigm is still at the heart of the debate, indeed often at the heart of modernist discourse in general, even if it is influenced substantially by other economic or social factors.

Where the author attempts to complicate this paradigm, I believe there is success. In spite of this, I believe that the paradigm, however potentially flattening, still remains, and should not itself be overlooked for those factors that complicate it. While it seems that the author utilizes this stance as well throughout much of the essay, I believe that statements such as, &quot;Focusing on the religious/secularist divide—and thus assuming ideology is the major problem—serves to cover up material conflicts of interest,&quot; are problematic in that they seem a bit too heavy handed and not necessarily consequential.

Overall though, the point is well taken that this conflict is all too often discussed in merely such monochromatic terms that the author derides, and that such oversimplification cannot help but obscure the issues at hand.]]></description>
		<content:encoded><![CDATA[<p>It is an insightful suggestion that this situation not be looked at ahistorically or acontextually; surely a suggestion that would be valid for any proper analysis of any socio-political phenomena. However, while the argument is well stated and well taken that flattening this debate into merely &#8220;the mono-dimensional semantics of the secular-religionist paradigm&#8221; would be highly problematic, the fact remains that this paradigm is still at the heart of the debate, indeed often at the heart of modernist discourse in general, even if it is influenced substantially by other economic or social factors.</p>
<p>Where the author attempts to complicate this paradigm, I believe there is success. In spite of this, I believe that the paradigm, however potentially flattening, still remains, and should not itself be overlooked for those factors that complicate it. While it seems that the author utilizes this stance as well throughout much of the essay, I believe that statements such as, &#8220;Focusing on the religious/secularist divide—and thus assuming ideology is the major problem—serves to cover up material conflicts of interest,&#8221; are problematic in that they seem a bit too heavy handed and not necessarily consequential.</p>
<p>Overall though, the point is well taken that this conflict is all too often discussed in merely such monochromatic terms that the author derides, and that such oversimplification cannot help but obscure the issues at hand.</p>
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