Nostalgia for the Modern: State Secularism and Everyday Politics in Turkey
Duke University Press, 2006 M08 30 - 240 pages
As the twentieth century drew to a close, the unity and authority of the secularist Turkish state were challenged by the rise of political Islam and Kurdish separatism on the one hand and by the increasing demands of the European Union, the International Monetary Fund, and the World Bank on the other. While the Turkish government had long limited Islam—the religion of the overwhelming majority of its citizens—to the private sphere, it burst into the public arena in the late 1990s, becoming part of party politics. As religion became political, symbols of Kemalism—the official ideology of the Turkish Republic founded by Mustafa Kemal Atatürk in 1923—spread throughout the private sphere. In Nostalgia for the Modern, Esra Özyürek analyzes the ways that Turkish citizens began to express an attachment to—and nostalgia for—the secularist, modernist, and nationalist foundations of the Turkish Republic.
Drawing on her ethnographic research in Istanbul and Ankara during the late 1990s, Özyürek describes how ordinary Turkish citizens demonstrated their affinity for Kemalism in the ways they organized their domestic space, decorated their walls, told their life stories, and interpreted political developments. She examines the recent interest in the private lives of the founding generation of the Republic, reflects on several privately organized museum exhibits about the early Republic, and considers the proliferation in homes and businesses of pictures of Atatürk, the most potent symbol of the secular Turkish state. She also explores the organization of the 1998 celebrations marking the Republic’s seventy-fifth anniversary. Özyürek’s insights into how state ideologies spread through private and personal realms of life have implications for all societies confronting the simultaneous rise of neoliberalism and politicized religion.
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... Turks of Ann Arbor provided me with the right kind of intellectual and emotional support to write and stay sane. I ... Turkish intellectual scene by regularly sending new books that came out. Most important, she encouraged me to write in ...
... Turkish flags in their hands. My mother had do√ed a stylish black hat, and a piece of tulle covered the upper part ofherface, but my father wore one ofhis usual navy blue suits with a bright red tie. In the following days, as I ...
... Turkish Republic founded by Mustafa Kemal Atatürk in 1923, was moving to the private sphere—yet without deserting the public. Ordinary citizens promoted the ideology, carrying its symbols to private domains such as businesses and homes ...
... Turkish state, developing nostalgic sentiments for the early Republican days, and paying attention to the life histories of elderly citizens who transformed their private lives through the Turkish reforms. This book explores the ...
... Turkish citizens did not think in terms of a tripartite public/private model that di√erentiated between the market, civil society, and the state (Cohen and Arato 1992). According to Turkish political activists, any sphere outside the ...
The Public History in the Private Story
Displaying Transformations in Private Lives
The Commodification of State Iconography
Civilian Celebrations of the Turkish State
Kemalist and Islamist Versions of the Early Republic