phil_20686, on 2011-May-16, 10:57, said:
My implication was not that Turkey is a Theocracy, just that it could potentially become one despite its secular constitution, and that this is evidenced by many of its religiously orientated discrimination against non-Sunni Muslims. Further, Turkey seems to becoming more Islamic rather than less in its democracy.
Sorry, I didn't realize that when you wrote
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Constitutional republics and Theocracies are not mutually exclusive. A secular state can be a de facto theocracy if the vast majority of the population belong to a given religion.
you were using "be" as a synonym for "can become"...
Hard to see how I could have made so elementary a mistake.
As for your comment about regarding mandatory lesson's in Sunni theology:
You're quite correct that Turkey has long had compulsory religious education, however, its a far leap to go from there to "theocracy". Indeed, Ataturk was a strong proponent of state lead religious instruction as a mechanism to control the clergy and limit the role of religion in the country. Unfortunately, all my Turkish history books are packed up at my folks, however, the following article is in accordance with what I learned back in the weird old days...
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In fact, compulsory religious education in schools is compatible with secularist principles. In this matter Ataturk stated,
'Religion must be taken out from the hands of ignorant people, and the control should be given to the appropriate people.'
For these reasons, we will introduce compulsory religious education in our schools."
http://www.turkishre...n?newsId=222997
The article goes on to note that, in some case, goals seem to have shifted and "compulsory religious education" seemed to be drifting in a decidedly non-secular direction.
What I find interesting about this is that
Turkey was able to self correct
There is still - very much - a primacy of the court / legal system
The Turkish courts are referencing the Treaty of Lausanne as a core principal in interpreting Turkish law
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This official justification of the acceptance of compulsory religious education by the military junta of the 1980s refers to the "undisputable" and "infallible" personal cult of Atatürk and tries to reconcile this policy choice with secularism and a modern idea of religious education in democratic and secular societies. Attempts at reconciling compulsory religious education in Turkey with the experience of Western democracies have not been confined to the views of the military founders of the 1982 Constitution. Referring occasionally to the wording of Article 24 of the Constitution, many supporters of compulsory religious education in Turkey argue that the courses in fact aim at providing students with knowledge about religion in general, Islam in particular and ethics.
So far as the wording of the Constitution is concerned, it is not easy to say that it is incorrect since the Constitution makes a distinction between "education and instruction in religious culture and ethics" and "other religious education." Three cases, all filed by Turkish citizens belonging to the Alevi community, one in the ECtHR (Hasan and Eylem Zengin v. Turkey, 2007) and two others in the Danıştay, however, suggest that the compulsory education in religion has been implemented as a kind of catechistic instruction of Sunni Islam and discriminates against the Alevi identity.
Deciding on a case filed by the parents of a fourth grade student in primary school, the 5th Administrative Court in Istanbul ruled that the state authorities' denial of the parents' request that their child be exempted from compulsory religious courses violates both the Constitution and the European Convention on Human Rights (ECHR). Mentioning the different types of religious education stipulated in Article 24 of the Constitution, the court decided that the current practice of compulsory religious instruction is against the Constitution and also violates Article 2 of Protocol No. 1 of the ECHR, which requires government respect for parents' philosophical and religious beliefs in education, with an absolute failure of enabling the child to develop critical approaches to religious claims. This preliminary court decision of 2006 was approved by the Danıştay in 2008. In its 2008 decision, the Danıştay refers to the 2007 decision of the ECtHR. The importance of the dates is that even though the preliminary court decision had been made before the ECtHR explained its verdict on the case Hasan and Eylem Zengin vs. Turkey (the Zengin Case), the Istanbul court followed almost an identical line of reasoning.
The importance of the ECtHR decision in the Zengin case is that the court establishes the actual practice of compulsory religious education as violating the ECHR. According to the ECtHR:
"The right of parents to respect for their religious and philosophical convictions is grafted on to this fundamental right, and the first sentence does not distinguish, any more than the second, between State and private teaching. In short, the second sentence of Article 2 aims at safeguarding the possibility of pluralism in education, a possibility which is essential for the preservation of the 'democratic society' as conceived by the Convention. In view of the power of the modern State, it is above all through State teaching that this aim must be realized. …