Based on ethnographic research in Croatia and Turkey, this article explores two projects of inter-religious tolerance in relation to broader logics of cultural and spatial intimacy. In the Croatian case, the focus is on the public discourse surrounding Rijeka's Nova Džamija [New Mosque] which pivoted on a perception of the shared victimization of Catholic Croats and Muslim Bosnians at the hands of Serbs during the wars of the 1990s. For Turkey, we focus on a project in Ankara that aims to provide a single site of worship for Sunni and Alevi Muslims, a 'mosque-cem house'. The analysis highlights some common formations of tolerance and cultural intimacy expressed by both projects, as well as the divergent spatial practices and modes of spatial intimacy that distinguish the two sites.
Cultural and Spatial Intimacy in Croatia and Turkey
Jeremy F. Walton
Experiences of Being a Refugee in Turkey as a Country for Temporary Asylum
Kristen Sarah Biehl
This article addresses the question of how to theorize the relation between uncertainty and governmentality with regard to displacement and its consequences. It explores the experiences of asylum seekers in Turkey and the bureaucratic processes of refugee status determination, local dispersal, and third country resettlement, illustrating two main points throughout. First, 'protracted uncertainty', characterized by indefinite waiting, limited knowledge, and unpredictable legal status, is a central element of the experience of being an asylum seeker in Turkey. Second, this uncertainty serves to demobilize, contain, and criminalize asylum seekers through the production of protracted uncertainty, which in turn is normalized as a necessity of bureaucracy and/or security. The article invites readers to question the governmentalities of asylum and border regimes that not only discipline refugees' everyday movements but also determine the uncertainty of 'refugeeness'.
Memory, Temporality, and the Production of Sainthood in Lesbos
-Ottoman world. An Anecdotal Find? In 1959, a family living in the village of Thermi, located on the east coast of Lesbos facing Turkey, decided to build a small chapel in one of its olive groves. 1 As soon as they started digging the foundations for the
Both Berlin and the European Union are transformed by global migration trends that are creating extraordinary ethnic diversity. Social inclusion is now one of the top priorities of the EU's URBAN II program. Berlin's Social Cities/Neighborhood Management program stands at the vortex of joint EU, German and city-state efforts to achieve social inclusion in low-income, ethnically diverse communities. This article assesses the impact of Social Cities/Neighborhood Management on inclusion for Berlin's large Turkish minority in two immigrant neighborhoods. It focuses particularly on the level of incorporation of Turkish nonprofit organizations into Neighborhood Management decision making. Finally, the article asks what role ethnic nonprofits should play in community revitalization, and whether social inclusion can be achieved where their role is diminished.
L’irrésistible expansion du döner kebab
Stéphane de Tapia
Abstract: Döner-kebab became the emblem of Turkish gastronomy. It is nowadays present in all the world. In fact, this culinary preparation is somewhat new in Turkey, and in its worldwide form of sandwich, it appears in Germany with the immigration of Turkish workers, and being offered by the Turks, the Greeks and the Lebanese cooks. However, it is not known by the other Turkic countries, except if imported by Turkish migrants. Turkish Gastronoms and Gourmets are often sad to see that this speciality became the symbol of Turkish cuisine in foreign countries.
Résumé : Le döner-kebab est devenu la spécialité emblématique de la cuisine turque, aujourd’hui consommé dans le monde entier. En réalité, c’est une préparation apparue relativement récemment en Turquie et sous sa forme internationale avec l’immigration turque en Allemagne. Il est revendiqué par les Turcs, les Grecs ou les Libanais, mais reste étranger aux autres pays turcophones, sauf importation récente apportée par les immigrés turcs. Gastronomes et gourmets turcs sont souvent attristés de voir que cette préparation est devenue le symbole de la cuisine turque à l’étranger.
In the last decade, many descendants of immigrants from Turkey have been grappling with new expressions of their belongingness and workable identifiers to express their place within German society. Those searching are often citizens and young professionals who have been born or raised there. Until recently it had been assumed that incorporation though citizenship would be a sufficient basis for becoming Germans. It was also a political belief that to introduce the territorial right (ius soli) to citizenship would be a step toward Germany recognizing itself as a country of immigration. Whether or not this has been the case is addressed in this article. To do this critical events since the initiation of the settlement process and the messages communicated during this period will be examined. A review of these events and messages suggests that tradition, institutions and public discourse continue to articulate an ethnicized view of citzenship that creates barriers to identification with becoming a German. Two prototypes of responses to this situation are analyzed. Finally, there is a discussion of the understanding of citizenship required in this context.
The Situation Today as Reflected by the Ladino Database Project
Karen Gerson Sarhon
Judeo-Spanish is today considered to be an endangered language even though there has been much research into it. The Ladino Database Project, which has been set up and conducted by the Sephardic Center in Istanbul (www.instanbulsephardiccenter.com), aims at documenting the spoken Judeo-Spanish of the last native speakers in Istanbul. The data, which will soon be available on the internet, will be invaluable for all researchers of the language and culture.
Building on a long-term, multi-sited ethnographic research project, this article illustrates and interprets the transformation processes and empowerment strategies pursued by an originally Zazaki-speaking, multigenerational Alevi family in the Turkish-German transnational context. The family, which includes a number of Alevi priests (seyyid or dede), hails from the Dersim4 region of eastern Anatolia, and their family biography is closely bound up with a traumatic mass murder and crime against humanity that local people call “Dersim 38“ or “Tertele.“ Against the background of this tragedy, the family experienced internal migration (through forced remigration and settlement) thirty years before its labor migration to Germany. This family case study accordingly examines migration as a multi-faceted process with plural roots and routes. The migration of people from Turkey neither begins nor ends with labor migration to Germany. Instead, it involves the continuous, nonlinear, and multidirectional movement of human beings, despite national border regimes and politics. As a result, we can speak of migration processes that are at once voluntary and forced, internal and external, national and transnational. 5 In this particular case, the family members, even the pioneer generation labor migrants who have since become shuttle migrants, maintain close relationships with Dersim even as they spend most of their lives in a metropolitan German city. At the same time, they confront moments of everyday in- and exclusion in this transnational migration space that define them as both insiders and out- siders. Keeping these asymmetrical attributions in mind, I examine the family's sociocultural, religious, and political practices and resources from a transna- tional perspective, paying close attention to their conceptualization of identity and belonging as well as their empowerment strategies.
Public Discourse in Interwar Yugoslavia on the Status of Women in Turkey (1923–1939)
Turkey, as it shifted toward a modern nation-state, occupied the attention of the public discourse in the Kingdom of Serbs, Croats, and Slovenes (or Kingdom of SHS), which was established in 1918 and changed its name in 1929 to the Kingdom of Yugoslavia
The East Revisited in Dickens's Late Novels
It is a testament to Said’s critical legacy that today it is almost inconceivable to approach the Victorian novel without considering the representation (or lack thereof) of race and imperialism. Said’s conceptualisation of Orientalism as a dynamic exchange between authors and their broader political context has made a new generation of readers acutely aware of the markers of Britain’s imperial progress that had hitherto been rendered invisible.