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Asia, and at the same time to provide Kazakhstani society new knowledge and understanding related to the field of religiously-inspired movements.
V. Structure of the Thesis
The First Introduction Chapter briefly discusses the specific overview of the Hizmet Movement. The Movement examined here is a dynamic civil society Movement that is global, human-oriented, faith-inspired, non-state, non-profit, non-violent, and voluntary. Although known as the Gülen Movement, this movement has remained faith-inspired at an individual level, it is considered to be an apolitical movement since it is not related to any political group. In general the movement implies a Muslim worldview;
however it is characterized as a secular movement due to its secular-oriented educational projects. This chapter also discusses the ways and means research starting with the theoretical framework. It explores the research questions in more depth, and discusses what methods are the most appropriate, given the aims and nature of the research. The methods, questions, literature review and structure of the thesis will be deliberated in this chapter.
The second chapter attempts to give a social, political and historical overview of the movement’s development and cultural and social dynamics that underlie the growth of the movement. To be able to understand Gülen’s teachings and the way the movement has flourished, it is necessary to place him within the context of Turkish history, where the relation between religion and politics has been strained for a long time. The Hizmet Movement, first and foremost, is a Turkish Movement, and both its worldview and practice are heavily influenced by Turkey’s exceptional experience of modernity as a predominantly Muslim nation. No discussion of the present controversy surrounding the Hizmet Movement can be attempted without general knowledge of the Turkish socio-historical context in which the movement came to be.
This chapter outlines the changes Turkey underwent in its transition from empire to nation-state in terms of its experiment with secularism and democracy. It especially looks at the tension between secularism and Islam, showing how this tension was originally contained by authoritarian measures during the early years of the republic but was later transformed into a major issue of democratic politics. The manner in which the
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strained relationship between secularist and Islamist politics was played out in the democratic arena and the outcome of this power struggle have no parallel in the Muslim world. This experience shows that the road to Turkish modernity was a long but continuous process and that the outcome is a result of the complex interplay of indigenous social and political actors, on the one hand, and international influence, on the other.
Over the four or decades since then, it has grown into a transnational educational, intercultural and interfaith movement, with participants numbering in the millions, comprising hundreds of foundations, companies, professional associations, formal and informal, but legal, associations of various kinds. Analyzing the social and political context within which the movement emerged and evolved is necessary in order to understand Gülen’s ideas and the movement’s activism. Which social and political issues shaped Gülen’s generation? What were the social, religious and political problems? Why did the movement emerge and what did it stand for? Were there any particularities leading to the conception of the Gülen Movement in his native Turkey and abroad? The answers to these questions will provide the necessary background from which to understand the Movement’s ideology, Gülen’s teachings and various perceptions thereof.
After studying the historical and socio-political context of the Gülen Movement, I will then deal with the expansion of the movement and its Hizmet discourse. Here, the chapter analyses the worldwide proliferation and institutionalization of the movement. Thereafter, the major conceptions and ideological elements of the movement will be clarified.
Chapter Three focuses on a brief survey of classical Islamic education and its institutions, formal and informal, as well as identifies its underlying principles and rationale. And then, it examines the development of Ottoman education policies from the early Tanzimat era (1839-1876) to the end of the Empire. This chapter places that problem in historical context by showing the dynamics of the formation of the modern Turkish education system. The chapter examines the problem of educational dichotomy within the Turkish context since 1924, and how Fethullah Gülen attempted to reconcile science and religion, at least theoretically. Then, the chapter will discuss Gülen’s own writings and statements about education and show how Gülen’s educational philosophy is reflected in practice in the Movement’s activities. It will argue that measuring the
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achievements of the movement indicates that the application of Gülen’s philosophy is the key to the success of the movement. The strong correspondences between the classical views and Gülen’s perspectives will be indicated, establishing thereby continuity and innovative engagement on the latter’s part with the classical heritage. Then, it will examine Gülen’s idea of education as a practical means to achieve peace and peace building, and his dialogue approach as an alternative for duispute resolution and as a tool of building a culture of peace between and within societies.
Chapter four discusses the Islam in Kazakhstan, education, and educational campaigns of the Hizmet Movement in Kazakhstan. Then, it shall discuss the Hizmet movement’s expansion beyond the borders of the Turkish state, demonstrating how the movement has continued to develop both philosophically and compositionally as it has traveled into other nation-states and emerged on the global scene. The breakup of Soviet Union and the independence of Central Asia, Turkey have been cited as an important actor because of its strong historical, cultural, ethnic and linguistic ties with the newly independent states of Central Asia. Since the beginning of the 1990s, Central Asia has been the area where the Hizmet Movement has mainly focused its strategy of development as a transnational network with its constructive policies such as Turkish entrepreneurs’ attempts to establish schools, business and cultural centres, to give scholarships to students, to supply educational materials or to appoint teachers. The aim of this campaign was to help create the next generation of elites familiar with Turkish culture and language. In other words, the goal was a thorough cultural reorientation.
After the collapse of the Soviet Union in 1991, Central Asian countries have pursued nation-building; that is, the work of establishing political economic and social institutions, developing new national identities, and elaborating alternatives to communism as the ideological underpinnings of their new societies and policies. Turkey is considered to be an important stabilizing actor in this emerging new world order because of its strong historical, cultural, ethnic and linguistic bonds with the newly independent Central Asian countries. All throughout history the educational process has been perceived as a very influential agent of the socialization process with the power to shape, reshape, refresh or build the social and psychological environment. It has been perceived to have the same functions in the social transformation of the Central Asian
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countries in the transition period. In this context, the role of Turkish schools in the educational system and in the social transformation of Central Asian countries in the transition period is open to exploration.
Chapter five focuses on the role of Turkish schools in the educational system and social transformation of Kazakhstan in the transition period. The second part of the chapter examines the contribution of Turkish schools and Private Turkish businessman association (Katiad) in Kazakhstan to the good relationship between the countries.
Besides formation of national and cultural identity, contributions of KATEV to enhance democratization in Kazakhstan will also be discussed.
All throughout history the educational process has been perceived as a very influential agent of the socialization process with the power to shape, reshape, refresh or build the social and psychological environment. Because the Hizmet Movement offers a good modern education, Hizmet schools have become a model in Central Asia. They therefore play a real part in social change in the area. Moving from this theory, I explore the role of Turkish schools in transforming society in in Kazakhstan. Considering the good reputation of these schools throughout the region, Turkish schools have made a positive contribution to the future of Turkey and Kazakhstan. The chapter also discusses the roles of Hizmet’s educational activities in Kazakhstan’s cultural reorientation also how the Movement contributes to peaceful coexistence between different ethnic groups.
This chapter gives an idea of education’s importance which is a tool of soft power in helping people identify themselves beyond giving descriptive and statistical information.
Chapter six is the conclusion. It sums up the discourse of the study by providing an overview of the movement, especially in the fields of dialogue and education. Final analysis will address the research a question mentioned in the introduction chapter and concludes with implications, conclusion and recommendations for future research. There is little scholarly work on the Hizmet movement’s message regarding social conflict and reconciliation. This thesis therefore makes a contribution to the study of peace – the main theme addressed here – by providing insights into the management of diversity and the practice of multiculturalism and cohesiveness. In Kazakhstan as a result of the movement’s projects, a new generation has been raised with a good education, ethical values, is empathetic acceptance of others, and is well-versed in several languages and
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with prospects for good jobs and high socio-economic status. It helps the people move forward into the developed country.
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Chapter 2: The Emergence of the Hizmet Movement I. Introduction
This chapter aims to examine the identity of the Hizmet movement through a deep exploration of the historical, political, and philosophical roots that brought it into existence and shaped it throughout time, while it also tries to show the results of directly communicating with individuals who comprise the movement contemporarily, so as to examine the movement’s identity from multiple perspectives and selfhoods. It was found that Hizmet was a much more complex, historically and politically shaped phenomenon, whose discourses, actions, and popularity could not be limited to solely Islamic motivations, but also reflected political, social, and historical circumstances and conditions.
In this chapter, the social and political context within which the movement emerged and evolved to understand Gülen’s ideas and the movement’s activism will be discussed. Thus it is necessary to analyze what social and political context shaped Gülen’s generation, what were the social, religious and political problems in Gülen’s time, and why did the movement emerge and what did it stand for?
Following the study of historical and socio-political context of the Gülen movement, the expansion of the movement and its Hizmet discourse will be dealt with.
Here, the worldwide proliferation and institutionalization of the movement shall be analyzed how it changed from a national movement into a transnational one by opening institutions internationally and gaining followers and sympathizers from several nationalities. Thereafter, the major conceptions and ideological elements of the movement could be clarified. In addition, it will discuss the fundamental intellectual principles of the Gülen movement.