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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... family life, or domestic organization—in opposition to the state. A discussion of the private sphere and hence privatization is impossible without paying tribute to Jürgen Habermas's (1989) definition of the public sphere.
According to Turkish political activists, any sphere outside the commonly accepted boundaries of the state organization is considered private, and hence represents the voluntary engagement of citizens. That is why seemingly disparate ...
France was Selim's source of inspiration, and French advisors established new models of medicine and schooling, in addition to military organization. The following generations of the Ottoman elite kept adopting certain aspects of ...
Similarly, he argues, Ottoman soldiers organized the national liberation war against the imperial powers in order to save their state. That is why Mardin (1997) suggests that the state as an institution was little changed from the ...
Kemalist cadres attempted to replace the Islamic religion with a civil religion organized around new rites and rules (Turan 1991; Tapper and Tapper 1991; Yavuz 1999; Gülalp 2005). Cutting o√ ties with the Islamic Middle East and ...
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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