Turkish society is now predominantly urban, and, in this context, villages are undergoing significant changes. The principal one is that they have become a resource. Until recently, the village - even if it had resources - was not looked on as such; rather, it was seen as a milieu with which people had to cope. This transformation, however, does not end there: the village has also become an object of desire.
De quelques transformations contemporaines des villages
Slow Cinema and the Virtues of the Long Take in Once Upon a Time in Anatolia
, and I demonstrate this argument through an analysis of Nuri Bilge Ceylan’s Once Upon a Time in Anatolia (2011) , focusing on its use of mise-en-scène and temporality, and the ways in which it prompts a self-reflexive pondering of the nature of
The Ottomans were descended from one of the many clans of Turkish nomads who swept westwards from the steppes of Central Asia and decisively defeated the enfeebled Byzantine Empire at the battle of Manzikert in 1071. The tribesmen converted to Islam and then slowly expanded their grip on Byzantine territory in Anatolia.
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.
Cristina Clopot, Ullrich Kockel, and Vytis Čiubrinskas
societies and, more recently, southeast Asia. From his long-term base in Switzerland, he undertook extensive fieldwork, including in Italy (especially Sicily), Spain (especially Andalusia), Portugal (Alentejo and Ribatejo), Turkey (Eastern Anatolia), Greece
Memory and Music Video in Post-Soviet Armenia
to Turks as ‘dogs’ ( shun turqer ) in their songs, and in their music videos the enlarged maps of Armenia that reframe Eastern Anatolia as Western Armenia are interspersed with wartime footage of soldiers performing the region’s warrior dances during
Jens Kreinath and Refika Sariönder
Alevî ” [A Shiite minority in Anatolia: The Alevi]. Annales 53 ( 3 - 4 ): 748 - 763 . Handelman , Don . 1977 . “ Play and Ritual: Complementary Frames of Meta–Communication .” In It’ s a Funny Thing, Humour , ed. Antony J. Chapman and Hugh C
A Discourse Analysis of Secondary School Turkish History Textbooks from 1966 to 2018
from Turkish history and the history of early Western civilization, resulting in an increased emphasis on Anatolia. The influence of the humanistic approach, driven by the initiatives of education minister Hasan Âli Yücel, lasted until the mid-1970s
American Archaeological Misbehaviour in Late Ottoman Iraq (1899–1905)
official apparatus of the US Foreign Service, and he was nominally briefly a diplomat. Banks originally applied on 18 January 1897 to be US consul in Harput in Eastern Anatolia ( Wilson 2013 ). This appointment did not come to fruition, and Banks applied to
Elif Mahir Metinsoy
across a very large geography: the Dardanelles, eastern Anatolia, the Caucasus, Iraq, Syria, Palestine, Saudi Arabia, Galicia, Macedonia, and Romania. 8 During the four years of war, including the gendarme and navy forces, the Ottoman armed forces