Gülen movement

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The Gülen movement is a transnational civic society movement inspired by the teachings of Turkish Islamic theologian Fethullah Gülen. His teachings about hizmet (altruistic service to the "common good") have attracted a large number of supporters in Turkey, Central Asia and increasingly in other parts of the world.[1] The movement is mainly active in education and interfaith (and intercultural) dialogue[citation needed], however has also aid initiatives and investments on media, finance, and health.[citation needed]

Contents

[edit] Nature and participation

The exact number of supporters of the Gülen movement is not known, as there is no membership system, but estimates vary from 1 million to 8 million.[2][3][4] The movement consists primarily of students, teachers, businessmen, journalists and other educated professionals,[5] arranged in a flexible organizational network.[6] It has founded schools, universities, an employers' association, as well as charities, real estate trusts, student bodies, radio and television stations, and newspapers.[3] The schools and businesses organize locally, and link into networks on an informal rather than legal basis.[7] After an inquiry into the effects of movement's activities in Holland, Dutch Integration Minister Eberhard Van der Laan described it as "an alliance of loosely affiliated independent institutions rather than a movement."[8]

The Economist described the Gülen movement as a Turkish-based movement which sounds more reasonable than most of its rivals, and which is vying to be recognized as the world's leading Muslim network.[9] It stated that Gülen has won praise from non-Muslim quarters with his belief in science, inter-faith dialog and multi-party democracy. Nilüfer Göle, professor of sociology at the Ecole des Hautes Etudes in Paris, who is known for her studies on modernization and conservatism, has described the Gülen movement as the world's most global movement.[10]

One of the main characteristics of the movement is that it is faith-based but not faith-limited.[citation needed]

In London, October, 2007 a conference examining the nature and activities of the movement was sponsored by the University of Birmingham, the Dialogue Society, the Irish School of Ecumenics, Leeds Metropolitan University, the London Middle East Institute, the Middle East Institute and the School of Oriental and African Studies, University of London.[11] There was a reception at the House of Lords. The most recent conference about the movement was held at University of Chicago on Nov 11-13 2010 named “The Gülen Movement: Paradigms, Projects, and Aspirations”.

[edit] Movement activities

[edit] Education

Globally, the Gülen movement is especially active in education. In 2009 Newsweek claimed that movement participants run "schools in which more than 2 million students receive education, many with full scholarships".[12] Estimates of the number of schools and educational institutions vary widely, from about 300 schools in Turkey [13] to over 1,000 schools worldwide.[14] These schools have consistently promoted good learning and citizenship, and the Hizmet movement is to date an evidently admirable civil society organization to build bridges between religious communities and to provide direct service on behalf of the common good. [15] Participants in the movement have also founded private universities.[citation needed].

Some of the teachers are drawn from members of the Gülen network, who often encourage students in the direction of greater piety.[16] The Economist observes that in Pakistan "they encourage Islam in their dormitories, where teachers set examples in lifestyle and prayer." [17] Another article in the New York Times, described the Turkish schools, which have expanded to seven cities in Pakistan since the first one opened a decade ago, as offering a gentler approach to Islam that could help reduce the influence of extremism.[18] However, schools are not for Muslims alone,[19] and in Turkey "the general curriculum for the network’s schools prescribes one hour of religious instruction per week, while in many countries the schools do not offer any religious instruction at all. With the exception of a few Imam-Hatip schools abroad, these institutions can thus hardly be considered Islamic schools in the strict sense."[20]

[edit] Interfaith and intercultural dialogue

Center for Inter-religious Understanding Director Rabbi Jack Bemporad has said the Gülen movement aims to create a more peaceful world and invites all people to unity.[21]

Gülen movement participants have founded a number of institutions across the world which promote interfaith and intercultural dialogue activities.[citation needed] Gülen personally met with leaders of other religions, including Pope John Paul II, the Greek Orthodox Patriarch Bartholomaios, and Israeli Sephardic Head Rabbi Eliyahu Bakshi-Doron.[22] In recent years, movement initiated dialogue with also those of no faith.[citation needed] For example, the Dialogue Society in London, which is inspired by Gülen’s teaching, has more atheist and agnostic members of its Advisory Board than it has Muslims[according to whom?].[23][unreliable source?]

Similar to Said Nursi, Gülen favors cooperation between followers of different religions (this would also include different forms of Islam, such as Sunnism vs. Alevism in Turkey[according to whom?][citation needed]) as well as religious and secular elements within society[according to whom?][citation needed]. He has been described as "very critical of the regimes in Iran and Saudi Arabia" due to their undemocratic, sharia-based systems of government.[24][unreliable source?]

B. Jill Carroll of Rice University in Houston said in an Interfaith Voices program, an independent public radio show that promotes interfaith understanding through dialog, that "Gülen has greatly impacted three generations in Turkey. He also influences considerable masses all across the world with his speeches and deeds. He leads a very modest life. Thousands of institutions have been established all around the globe by the Gülen movement, but he doesn’t undertake the administration of even one of them. When people see such aspects of this movement, they say 'these are not Muslims in words, they are real Muslims'. Of the schools she said: "These schools invest in the future and aim at creating a community that offers equal opportunities for everyone."[25]

In 2006, in Göteborg, the Gülen movement started Dialogslussen in a bid to promote interfaith dialogue in Sweden.[26]

[edit] Intercultural dialogue

Since 1998 the Journalists and Writers Foundation, whose honorary president is Gülen[citation needed], have conducted independent working groups (i.e. voluntary, not state-funded) with the aim of reaching consensus on issues which are politically or culturally divisive in Turkey[citation needed]. Participants and speakers (journalists and academics) are invited from all points of the political spectrum[according to whom?] and from the different groupings in Turkey.[5] Discussions end with an agreed 'declaration' signed by all participants.[citation needed] The first of these working groups to be established was the Abant Platform, named after Lake Abant, where its first meeting was held. Abant participants have discussed Islam and Secularism (1998);[27] Religion, State and Society (1999);[28] the Legal, Democratic State (2000);[29] Pluralism and Societal Compromise (2001);[30] Globalization - Political, Economic and Cultural Dimensions (2002);[31] War and Democracy (2003).[32]

İzzettin Doğan, a leader of Alevi circles in Turkey and the President of the Cem Foundation, said of Gülen:

He has made positive contributions to the construction of cemevis (Alevi places of worship). Years ago, he said, "Cemevis should be constructed next to mosques." This is a very important statement. In addition, he is open to discussion. In this regard, I never had any doubts about Gülen's ideas.[33]

[edit] Media

Movement participants have set up a number of media organs, including Turkish-language TV stations (Samanyolu TV, Mehtap TV), an English-language TV station in the United States (Ebru TV), a Turkish-language newspaper (Zaman), an English-language newspaper (Today's Zaman), magazines and journals in Turkish (Sızıntı, Yeni Ümit, Aksiyon), English (The Fountain Magazine), and Arabic (Hira), an international media group (Cihan )and a radio station (Burç FM).

[edit] Aid

The aid charity Kimse Yok Mu? (Is anybody there?) was established in March 2004 as a continuation of a TV program of the same name which ran on Samanyolu TV for some years. It provides aid to those in need in Turkey and the region and in other areas (including, e.g. Peru, Sudan, and Haiti).[citation needed]

[edit] Finance

Bank Asya, formerly Asya Finans, was founded by Gülen movement participants in 1994. It offers a variety of interest-free banking services and currently is the biggest interest-free financial institution in Turkey.[citation needed] It was established with capital of 2 million Turkish Lira and had reached paid-up capital of 900 million TL by 2009.[citation needed] Işık Sigorta (Light Insurance) company describes itself as a partner of Bank Asya.

Movement supporters have also formed business lobbying groups and think tanks in Washington and Brussels and these inter-connected businesses constitute one of the strongest capital bases in Turkey[according to whom?].[12] Movement's activities are supported by donations coming from all classes of people in the society[34][35][36]

[edit] Civic engagement and politics

Forbes magazine identified the chief characteristic of the Gülen movement as not seeking to subvert modern secular states but rather encouraging practicing Muslims to use to the fullest the opportunities those countries offer.[37] The New York Times describes the movement as coming from a "moderate blend of Islam that is very inclusive."[18][38] Prospect magazine reported that Gülen and the Gülen movement "are at home with technology, markets and multinational business and especially with modern communications and public relations."[39]

In Turkey, the Gülen movement tries to keep its distance from Islamic political parties,[40] but the schools in Central Asia have been described as supporting a philosophy based on Turkish nationalism rather than on Islam.[41]

The movement is sometimes accused of being "missionary" in intent, or of organizing in a clandestine way and aiming for political power.[12] Professor Thomas Michel of Georgetown University, who observed schools in the Philippines, said: "This movement has never been engaged in politics. It has reached millions of children all across the world and helped with their education regardless of their races, languages, religions and nationalities."[42] About the accusations of "hidden agenda", members of the movement say "Anybody who accuses us of having a hidden agenda, is welcome to come and quiz us. We have nothing to hide." .[43]

In Europe, Former Norwegian Prime Minister Kjell Magne Bondevik has said the ideas of Fethullah Gülen and the activities of the Gülen movement are in complete harmony with the approach of The Oslo Center for Peace and Human Rights.[44] The Dutch government started an inquiry in 2008 because of a motion filed by four political parties. The inquiry showed that the Gülen movement and Turkish institutions having close ties to the movement do not obstruct integration in the Netherlands, that the movement is pacifist and prone to dialogue, believes that Islam and modernism can coexist, that it lacks a central unit or hierarchical structure.[8]

[edit] Gender roles

In the movement there are secular women from conservative-right circles and women who do not wear the Islamic head covering,[45] but most of the time female participants do not question gender segregation in the movement.[46] Gender segregation "remains an ideal inside the cemaat and is never touched on in theory," but because of the variety of social activities the movement engages in, participants' practice is more liberal than the theoretical understanding of the movement.[20]

In the headscarf controversy in Turkey, when covered girls were prevented from going to school and university by the headscarf ban, the Gülen movement “was the first to insist on girls’ schooling at the cost of compromising their headscarf.” [47] Female members of the Refah party who refused to take their scarves off to go to university were critical of the compromising attitudes of the Gülen Movement.[48]

[edit] Criticism

Unbalanced scales.svg
 This article's Criticism or Controversy section may compromise the article's neutral point of view of the subject. Please integrate the section's contents into the article as a whole, or rewrite the material. (October 2010)

Several books have been published in Turkish since the 1990s criticizing Gülen and the Gülen movement[citation needed]. An increasing number of news articles address concerns about the expanding influence of the Gülen movement, both in Turkey and in other countries[citation needed]. Questions have arisen about the Gülen movement’s possible involvement in the ongoing Ergenekon investigation (Ergenekon allegedly being a ultra-nationalist, pro-military, anti-government gang),[49] which critics have characterized as "a pretext" by the government "to neutralize dissidents" in Turkey.

[edit] History

1938, 1941 or 1942 Gülen born either in Korucuk or Pasinler, villages in Erzurum province
1950s As a state preacher in Edirne, Gülen joins the Nurcu movement of Said Nursi
1960 death of Said Nursi
1960s Gülen begins attracting disciples while a state preacher in Izmir
1971 Gülen arrested for organizing Islamic summer camps, imprisoned seven months[citation needed]
late 1970s Gülen establishes himself independently of other Nurcu organizations; first isik evleri ("houses of light," i.e., student residences) established[citation needed]
1978 First dershane (study center for university exams) opens[citation needed]
1979 Science journal Sizinti begins publication[50]
1981 Gülen retires
1982 First "Gülen school" opens[citation needed]
1986 Zaman, an Istanbul daily newspaper, begins publication
1988-1991 Gülen gives lectures in various Turkish cities, building a nationwide following
1991 Fall of Soviet Union permits establishment of Gülen schools in Central Asia
1994 Founding of the (Turkish) Journalists and Writers Foundation, with Gülen as "honorary leader"
1994, 1999 Gülen school in Tashkent closed (twice) by Uzbekstan government
1996 Creation of Asya Finans (investment bank aimed at former Soviet Central Asia), with Tansu Çiller as an investor
1998 Gülen meets with Pope John Paul II in Rome
1999 Gülen emigrates to Pennsylvania in self-imposed exile[citation needed]
2002 / 2004 Establishment of Kimse Yok Mu ("Is there anybody there?"), a charitable organization
2005 Establishment of Tuskon (Confederation of Businessmen and Industrialists of Turkey)

[edit] See also

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[edit] References

  1. ^ In Lester Kurtz's (of University of Texas, Austin) words, "One of the most striking operationalizations of Gulen's fusion of commitment and tolerance is the nature of the Gulen movement, as it is often called, which has established hundreds of schools in many countries as a consequence of his belief in the importance of knowledge, and example in the building of a better world. The schools are a form of service to humanity designed to promote learning in a broader sense and to avoid explicit Islamic propaganda." Kurtz also cites in the same work the comments of Thomas Michel, General Secretary of the Vatican Secretariat for Inter-religious Dialogue, after a visit to a school in Mindanao, Philippines, where the local people suffered from a civil war, as follows: "In a region where kidnapping is a frequent occurrence, along with guerrilla warfare, summary raids, arrests, disappearances, and killings by military and para-military forces, the school is offering Muslim and Christian Filipino children, along with an educational standard of high quality, a more positive way of living and relating to each other." Kurtz adds: "The purpose of the schools movement, therefore, is to lay the foundations for a more humane, tolerant citizenry of the world where people are expected to cultivate their own faith perspectives and also promote the well being of others... It is significant to note that the movement has been so successful in offering high quality education in its schools, which recruit the children of elites and government officials, that it is beginning to lay the groundwork for high-level allies, especially in Central Asia, where they have focused much of their effort." See, Lester R. Kurtz, "Gulen's Paradox: Combining Commitment and Tolerance," Muslim World, Vol. 95, July 2005; 379-381.
  2. ^ Bulent Aras and Omer Caha, Fethullah Gulen and his Liberal "Turkish Islam" Movement
  3. ^ a b Morris, Chris (2000-09-01). "Turkey accuses popular Islamist of plot against state". The Guardian (London). http://www.guardian.co.uk/Archive/Article/0,4273,4057646,00.html. Retrieved 2010-05-04. 
  4. ^ Abdulhamid Turker, Fethullah Gulen's Influence
  5. ^ a b Jenny Barbara White, Islamist Mobilization in Turkey: a study in vernacular politics, University of Washington Press (2002), p. 112
  6. ^ Portrait of Fethullah Gülen, A Modern Turkish-Islamic Reformist
  7. ^ Islam in Kazakhstan
  8. ^ a b Dutch ministers: Gülen movement pacifist and open to dialogue
  9. ^ Economist: Global Muslim networks, How far they have traveled
  10. ^ Turkish schools world's most global movement, says sociologist
  11. ^ report
  12. ^ a b c Behind Turkey’s Witch Hunt
  13. ^ Turkish Islamic preacher - threat or benefactor?
  14. ^ Turkish Schools
  15. ^ Dr. Jon Pahl and Dr. John Raines, Professor of the History of Christianity in North America, The Lutheran Theological Seminary at Philadelphia. "Gulen-Inspired Schools Promote Learning and Service". http://leavechartersalone.com/2011/gulen-inspired-schools-promote-learning-and-service/. 
  16. ^ Turkish Islamic preacher - threat or benefactor?
  17. ^ Turkish Schools Offer Pakistan a Gentler Vision of Islam
  18. ^ a b Tavernise, Sabrina (2008-05-04). "Turkish Schools Offer Pakistan a Gentler Vision of Islam". New York Times. http://www.nytimes.com/2008/05/04/world/asia/04islam.html?ex=1367640000&en=625b88103a702f94&ei=5124&partner=permalink&exprod=permalink. 
  19. ^ Tavernise, Sabrina (2008-05-04). "Turkish Schools Offer Pakistan a Gentler Vision of Islam". The New York Times. http://www.nytimes.com/2008/05/04/world/asia/04islam.html?ei=5124&en=625b88103a702f94&ex=1367640000&partner=permalink&exprod=permalink&pagewanted=all. Retrieved 2010-05-04. 
  20. ^ a b Robert W. Hefner, Muhammad Qasim Zaman, Schooling Islam: the culture and politics of modern Muslim education (Princeton University Press, 2007) p. 163.
  21. ^ Gülen movement invites people to unity, says famous rabbi, Today's Zaman
  22. ^ Advocate of Dialogue: Fethullah Gülen
  23. ^ European Muslims, Civility and Public Life Perspectives On and From the Gülen Movement
  24. ^ http://www.biu.ac.il/SOC/besa/meria/journal/2000/issue4/jv4n4a4.html
  25. ^ Interfaith Voices: Fethullah Gülen
  26. ^ http://en.fgulen.net/conference-papers/gulen-conference-in-washington-dc/3091-the-gulen-movement-gender-and-practice.html
  27. ^ Islam and Secularism
  28. ^ Religion, State and Society
  29. ^ the Legal, Democratic State
  30. ^ Pluralism and Societal Compromise
  31. ^ Globalization - Political, Economic and Cultural Dimensions
  32. ^ War and Democracy
  33. ^ Alevi respect to Gülen
  34. ^ Funding Gülen-inspired Good Works: Demonstrating and Generating Commitment to the Movement by Dr Helen Rose Ebaugh & Mr Dogan Koc
  35. ^ Gulen Movement: Financial Resources by Dogan Koc
  36. ^ Generating an Understanding of Financial Resources in the Gulen Movement: Kimse Yok mu Foundation by Dogan Koc
  37. ^ name=forbes0118
  38. ^ Interview with Sabrina Tavernise, World View Podcasts, New York Times, May 4, 2008
  39. ^ A modern Ottoman, Prospect, Issue 148, July 2008
  40. ^ Clement M. Henry, Rodney Wilson, The politics of Islamic Finance, Edinburgh University Press (2004), p 236
  41. ^ Fethullah Gulen and His Liberal "Turkish Islam" Movement
  42. ^ Bulut, Kadir (2008-03-14). "American university president likens Turkish schools to islands of peace". Today's Zaman. http://www.todayszaman.com/tz-web/detaylar.do?load=detay&link=136369. Retrieved 2008-07-06. [dead link]
  43. ^ The Fethullah Gülen Movement - Pillar of Society or Threat to Democracy?
  44. ^ Former Norwegian PM: Our center takes same approach as Gülen
  45. ^ Berna Turam, Between Islam and the State: The Politics of Engagement (Stanford University Press 2006) p. 130
  46. ^ Berna Turam, Between Islam and the State: The Politics of Engagement (Stanford University Press 2006) p. 125
  47. ^ Berna Turam, Between Islam and the State: The Politics of Engagement (Stanford University Press 2006) p.115
  48. ^ Berna Turam, Between Islam and the State: The Politics of Engagement (Stanford University Press 2006) p.129
  49. ^ Cite error: Invalid <ref> tag; no text was provided for refs named Jenkins; see Help:Cite errors/Cite error references no text
  50. ^ Son Karakol

[edit] External links

[edit] The Gülen movement

[edit] Other sources

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