EVALUATION ON EUROPEAN TURKISH'S RELIGIOSITY-In The Context of Religiosity Typology of Unver Gunay-

Abstract

Weber often used the ideal-type conceptualization as a method in his sociological research. Ideal-types facilitate the determination of the relationship between cultural values and related issues. The most important aspect of the ideal-type conceptualisation is that the social scientist leaves aside his or her own individual judgments. Religiosity has been made the topic of ideal-typologies by both foreign and domestic social scientists. Religiosity is a matter that is expressed in a different way from the secular behavior and is practically vital. Therefore, it has observable features. Weber, Mensching Gabriel Le Bras, G. Allport, Troeltsch all used this method. Among Turkish social scholars, Mardin, Taplamacioglu and Kirbasoglu have also tried a typology on Turkish society. Mardin makes a distinction between the Islam adopted by the state administrators or the elite and that of the people. Taplamacioglu finds five classes: Unofficial, Administrative Divine, Religious Whole Ornamental Group, Divine Quarter, Sofia Quartz. Kirbasoglu develops the concept of 'Catechism Religiosity'. It examines the concept of 'Catechism Religosity' by dividing it into six parts. It is in the form of 'depthless religiosity', 'narrowed servitude', 'formative-mechanical religiosity', 'anachronistic religiosity', 'male dominant' and 'adult centered religiosity', 'psychopathological religiosity'. Kanik evaluated the religios attitudes and behaviors of Turkish young people born in Germany in three types. He was inspired by Gunay's work. According to the study, the first type is the 'Secular Euro-Islamic Religiosity', which sees Germany as its own homeland, in secular character. They continue their life integrated in this framework. Secondly, there is a group that believes that Islam and Muslims can rise economically and socially with a success that will take place in the political arena. These groups are defined as 'Political-Islamic Religiosity'. In the third group are those who are far from the political and secular mindsets, and who deeply understand Islam and its teachings. The typology in which the young people in this group are found is called 'Intellectual-Spiritual Religiosity'. Gunay uses three types. He categorizes the first as 'Traditional Folk Religiosity' which develops in the frame of traditional religiosity, the second as 'Radical Islamist Tendencies' and the third as 'Secular Religiosity'. According to Gunay, 'Traditional Folk Religion' is widespread among Turkish workers' communities. He lists the characteristics of this religiosity as follows. It is nourished from knowledge of catechism and verbal culture. Therefore, the emotional, mystical, charismatic, mythological, ceremonial, and symbolic aspects of a strong form of religiosity emerges. In this form of piety, the dimensions of individual and intellectual piety are rather weak. The other group Gunay calls 'Radical Islamist Tendencies' typology. These groups are reminiscent of the Haricis, who were the first Islamic sects. In fact, according to him, in these groups anti-secular, anti-modern tendencies and rhetoric have emerged as a result of some migrants' incompatibility with the mainstream society. A typical anti-Western sentiments as the basis because of not adapting to modernization in Europe. These groups provide solidarity in Europe by positing themselves as examplars of ethnic and religious identities. According to Gunay, the most basic emphasis of this group is the religious ideological and political direction. Within themselves, these homogeneous groups are also subject to various regulations by the researchers. Gunay calls the third typology 'Secular Religiosity'. Religion as a cultural belonging is the essential aspect of this group. Religion develops a practice of living away from normative, identifiable constructs. Therefore, the community is completely removed from mosque-centered religious practices. European values affect this group's attitudes. In this group, it is undoubtedly the most important point that Gunay draws attention to that the beliefs and norms of the Islamic religion should be interpreted in the context of universal morality by reducing secondary values. Traditional beliefs and norms are left at the margins and are reduced to a cultural form. Religion loses its determinism regarding both cognitive and social life. Along with immigration to Europe from the 1960s, the patterns of Islamic practice are changing and new forms of religiosity are emerging. According to Gunay, the form of religiosity that changes with migration is a course that develops from 'Migrant Islam' to 'European Islam.' A new Islamic interpretation and Muslims are born in Europe. In this context, the concepts of 'European Islam' and 'European Muslim' are emerging. In this context, Gunay explains different forms of Islam in different ethnic backgrounds living in Europe. According to Gunay, the dominant religious characters of the Muslim population living in different countries of Western Europe today are identified by the greatest number of different ethnicities of Muslims. So, the European Islamic model is considered as a mosaic instead of a homogeneous understanding of Islam. He emphasizes their differences from one another. Therefore he adds an ethnic dimension to European Islam.