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>> 243 Notes Notes to the Introduction 1. See “How Far They Have Traveled” (2008); “A Farm Boy on the World Stage” (2008); Amin (2010); Vurul (2008); Hudson (2008); Tavernise (2008). 2. See http://www.zaman.com.tr/ (Turkish); http://www.todayszaman.com/tz-web (English); http://www.stv.com.tr/ (Turkish); http://www.mehtap.tv/ (Turkish); http://www.ebru.tv/en (English); http://www.burcfm.com.tr/ (Turkish); http:// www.aksiyon.com.tr/aksiyon (Turkish). 3. See http://www.tr.fgulen.com/ (Turkish); http://www.en.fgulen.com/ (English). 4. Member totals were accessed on September 21, 2011. Each of these e-mail groups is linked to extensive online social networks and social forums that are either loosely or tightly connected to the GM and to Fethullah Gülen. A non-exhaustive list is as follows: fethullah_gulen@yahoo.com, turk_okulları@ yahoo.com, zaman_okurları@yahoo.com, adaletvekalkinma@yahoogroups. com, benimturkiyem@yahoogroups.com, hersey-konusulacaksa@yahoogroups. com, liberal-izmirliler@googlegroups.com, Liberal-Turkiye@yahoogroups.com, mefkure@yahoogroups.com, millikulturumuz@yahoogroups.com, NewJerseyTurk @yahoogroups.com, northjerseyturk@yahoogroups.com, NYTurkiyePolitika @yahoogroups.com, sanalsiyaset@yahoogroups.com, tbmm-milletvekilleri @yahoogroups.com, turkiyehaber@yahoogroups.com, turkkulturevi@ yahoogroups.com, USA-Turkleri@yahoogroups.com, http://www.nurforum. org/, and http://www.antoloji.com/. 5. Krespin (2007). The full text and translation are widely published online. Video is available for viewing at YouTube (e.g., http://www.youtube.com/watch?v=oNi 3Z3qZ7Z4&mode=related&search). Notes to Chapter 1 1. Al-Salaf (Salafiyya) itself refers to the original companions of the Prophet, and thus, to a time when sociopolitical organization was imagined to have been sustained in harmony with the teachings of Islam and the will of God. The grand narrative of twentieth-century Muslim politics stressed the necessity to “reopen the gates of ijtihad”(interpretation)—that is, to legitimate the practice of Qu’ranic and Hadith (sayings of the Prophet) interpretation so as 244 > 245 respective countries (Turkey and Spain). Both focus on the education of youth in a secular framework and both seek to convert by example and passive persuasion (inandirma), rather than by overt proselytizing. Both sets of leaders moved their organizations outside their native countries to countries that shared cultural and linguistic roots (Central Asian Republics and Latin America , respectively), and both found sanctuary and free movement in the United States. Finally, both the GM and Opus Dei found refuge and opportunity in the global marketplace where their sympathetic benefactors built fortunes based on an ethic of spiritually motivated accumulation. A more detailed comparison between these two organizations is a very worthy topic for future research. Fethullah Gülen and Msgr. Jose Maria Escrivá de Balaguer, the founder of Opus Dei, bear a striking resemblance in how they are regarded by those who love and follow them. In her intellectual treatment of Opus Dei, Estruch (1995, 5) observes how his followers present Msgr. Escrivá in a similar fashion as Gülen’s followers present their leader: “Whether because their emotional involvement is still very intense or because they were campaigning for his beautification—they wanted to make him into an individual made of a single piece, without any cracks or blind spots.” While there is no official sainthood in Islam, followers of Fethullah Gülen have campaigned for his accreditation as an “alien of extraordinary ability in the field of education” in the United States, and for his being named “the world’s most influential public intellectual” by Prospect Magazine and Foreign Policy (as discussed in the introduction). With regularity Fethullah Gülen is presented as a contemporary correlate of the eleventhcentury Sufi saint Mawlana Jalal al-Din Muhammad Bakti (aka “Mevalana” or “Rumi,” 1207–73 CE), and as a selfless leader equivalent to Mahatma Gandhi, Martin Luther King Jr., Nelson Mandela, and the Dali Lama. Notes to Chapter 2 1. Kemalist reforms in line with the six arrows included but were not limited to the following: Islamic Caliphate abolished (1923), polygamy outlawed (1925), Sufi orders and shrine veneration of Sufi saints outlawed (1925), Swiss civil code adopted (1926), the fez and turban outlawed, brimmed hats mandated for males so as to assure a secular nature for all male headgear (1927), language reform implemented, Arabic script replaced with Latin (1927), and female voting rights and first female elected judges (1933–1934) (Zürcher 2004). 2. Immediately following the formation of the Republic of Turkey, an opposition party was formed, the Progressive Republican Party. This was quickly abolished , and until 1930 the CHP enjoyed single-party rule. In that...

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