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Öğe EVALUATION ON EUROPEAN TURKISH'S RELIGIOSITY-In The Context of Religiosity Typology of Unver Gunay-(Ilahiyat Bilimleri Arastirma Vakfi, 2018) Kanik, CengizWeber 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.Öğe PHENOMENON OF MIGRATION AND CONTRIBUTION TO SCIENTIFIC PRODUCTION (EXAMPLE OF FUAT SEZGIN)(Ilahiyat Bilimleri Arastirma Vakfi, 2019) Kanik, CengizMigrations are equivalent to the existence of humanity. One of them is migration from scientific reasons. We encounter immigration from multiple causes. This type of migration is due to reasons such as better research opportunities, access to more information, higher wages in the country where talented and well educated individuals go. In this context, we witness that this type of migration has been intensified with the development of transportation facilities. As a pioneer in the field of Islamic History of Science, Fuat Sezgin has experienced this kind of migration at every stage of his life. The effect of migration in Fuat Sezgin's life and the effect behind what he has brought to the scientific world today is undeniable. Although migration created various difficulties in the early days of his life, he always knew how to turn them into opportunities. After the 1960 coup, many scientists from expelled from the university. One of the victims of this event, known as the 147, was Fuat Sezgin. Although one year ago there is work to be offered in Germany himself but he had the desire to continue their science studies in Turkey. After the coup d'etat, Fuat Sezgin, who was from his job at the university, decided to go to Germany, where he worked in the field of Islamic History of Science, although he was offered to work from many countries. Migration, although it contains many uncertainties and risks, has potentially the same number of positive outcomes. As a matter of fact, the Fuat Sezgin incident revealed to us what important studies the advantages of migration cause. In this article, the contribution of migration to scientific production will be discussed through the example of Fuat Sezgin. It will be tried to describe how the migrations carried out for scientific reasons turned into positive results through the historical life of Fuat Sezgin.Öğe Zygmunt Bauman's Modern and Postmodern Human Metaphors(Ataturk Univ, Fac Theology, 2018) Kanik, CengizZygmunt Bauman is the forefront of productive sociologists of the 21st century. Today, instead of positivist sociology, he has sought to construct a sociology that is 'hermeneutic'. The central themes of his works are the terms of modernity, postmodernity, the Holocaust, ambiguity, consumption, bureaucracy, ethics, other, globalization, foreign, intellectual. Bauman, who works interdisciplinary in his work, uses metaphors extensively. He strives to take a step into humanization through metaphors. Metaphors in this sense are valuable in terms of empathizing and putting responsibility for someone else. In addition, Bauman emphasizes the similarity between sociology and art. This reflects his pragmatic, eclectic approach. In various character solutions in the framework of modern and postmodern theme. The modern characters are 'pilgrims', the postmodern characters are 'flaneur', 'vagabond', 'tourist' and 'player'. In this study, these characters will be tried to be solved by descriptive method.
