From Mosaic to Ebru: Conviviality in Multi-ethnic,Multi-faith Burgazadası, Istanbul

This paper provides an understanding of changing diversity in Burgazadas? within the post-Ottoman, homogenising context of Turkey. It critiques conceptualisations of ‘culture as difference’ within the multiculturalism discourse in Europe and of coexistence as the reduction of differences and identities to pre-existing categories of the Ottoman millet system. Instead, it presents post-Ottoman conviviality as a lived practice and grassroots representation of recognised and unrecognised diversities by contextualising the production of differences and changing discourses of pluralism. The article demonstrates that individuals belonging to different groups can come to share similar values based on longstanding attachment to place and everyday practices, thereby representing themselves, in this case, as ‘Burgazl?’.     

Ahmed İhsan and the ‘Wealth of the Sciences’

In the past, weekly journals often served as the primary vehicle for the publication and dissemination of high-quality literature. Novels and plays were often serialized in such periodicals, which also featured items of poetry, essays and even political analysis. The Turkish weekly Servet-i Fünun [Wealth of the Sciences] which began publishing in 1891 and closed down in 1944 attracted contributions from the best Turkish writers of its time, and its very name became a banner for new currents in Turkish literature, whether poetry or prose. Part of its success was due to the single-minded labours of its founder and editor, Ahmed ?hsan, a journalist and novelist of distinction. The article attempts to assign to the journal and its editor their proper place within the history of Turkish literary journalism.     

In Search of a Non-Eurocentric Understanding of Modernization: Turkey as a Case of ‘Multiple Modernities’

This article uses the Turkish case of modernity to critically examine different understandings of modernization put forward by competing schools of thought, namely the ‘classical modernization theory’, the ‘neo-modernization theory’ and the ‘multiple modernities paradigm’. In the context of modernization studies, Turkey has long held a special place as numerous scholars have studied this country in an attempt to validate the ‘convergence thesis’ – namely the idea that once a non-western society launches a secularization and/or an industrialization programme, its political regime and socio-economic life would eventually resemble its western counterparts. Firstly, the three theories are comparatively analysed by discussing how they perceive the concept of modernity and its interaction with religion, economic development and democratization. Then, the theories are reviewed in light of the Turkish experience. It is argued that the Turkish modernity can be best comprehended through the lens of the multiple modernities paradigm that challenges the Eurocentric assumption of classical modernization and neo-modernization theories based on the convergence thesis.     

Immoderation: comparing the Christian Right in the US and pro-Islamic movement-parties in Turkey

This article will discuss the “immoderation” of religious political actors – defined as the continuation of a relatively closed and rigid worldview – through a cross-religious comparison of the Christian Right coalition within the Republican Party in the US with the pro-Islamic movement-parties in Turkey. By adapting a “most different systems approach”, this study will question the similar evolution of two religious political actors in two dissimilar political regimes. In particular, it will question the processes and types of immoderation by looking into (1) “behavioural immoderation”, immoderation for the strategic purpose of forming a small yet ideologically pure supporter base, and into (2) “ideological immoderation”, immoderation as a result of a continued advocacy for a moral role for the state without a full embrace of political pluralism. In this, it will argue that religious political actors are strategic actors who try to guarantee their organizational survival amidst changing costs and benefits of moderation vis-à-vis immoderation. Through its discussion of “immoderation” and through its cross-religious comparison, this study will aim to contribute to the inclusion-moderation literature.     

Multiculturalism in one country?

Abstract

This review is persuaded by Modood's account of what multiculturalism should look like in the early twenty-first century underpinned as it is by well-made critiques of liberalism and radical secularism. But is far less convinced that Modood has successfully charted a strategy that will achieve his desired outcome of a flexible process of integration and a Britishness to which all can belong.     

The secular contract: sovereignty,secularism and law in Australia

What does it mean to say that a nation-state is secular? Secular law typically begins when a state has no religious competitor for authority. For this reason, it can be said that the Australian state is secular because its authority is derived from its own laws. What makes Australian law sovereign, the highest authority within the state, is its secularity. However, given Australia's colonial heritage, it is not just the absence of religious authority, such as a state religion, that gives the state its secularity. The law's foundations in colonial violence and the extinguishment of Indigenous sovereignty as a competing authority are also a crucial way in which secular Australian law can continue to operate as the sovereign authority within the state. Using the work of Charles W. Mills, I will critically interrogate how legal and political characterisations of the law as secular work to disavow the state's racialised foundations in colonial violence in the form of a “secular contract”. In developing this notion of a “secular contract” I hope to show that secularism be must re-thought of as not simply the operation of law without religion, but also, as complicit with the ways indigenous sovereignties in (post)colonial states are negated.     

Problems of the Turkish Political Parties and Turgut Ozal＇s Motherland Party （ANAP）

Many political parties have been established in Turkey so far. But a large majority of these parties were dissolved or could not stand long-term. In this respect, the Turkish political history is also the history of short-lived political parties without Republican Populist Party （CHP）. Both in the Ottoman Period and the Republican Period, there were no durable political parties. Whereas, glancing over the United States and European Countries, it is seen long-lived and durable political parties, e.g., Republican Party in U.S., Conservative Party in U.K., etc. Within this context, Turgut Ozal＇s Motherland Party （ANAP） can be considered as one of the most excellent examples of a short-lived party in Turkey. This party was established in 1983 and then, it finished its life in 20 years. It was the reason why this finished. In this view, this study aims to indicate the common problems of the Turkish political parties by analysing ANAP as well as the weakness of institutionalism, extreme leader-oriented party, and the patronage system.     

From De-Europeanisation to Anti-Western Populism: Turkish Foreign Policy in Flux

ABSTRACT

Recent Turkish foreign policy (TFP) under the successive AKP governments has seen different populist turns. A clear distinction can be made between the thin and thick populisms of TFP, based on the status of the West. The first decade of AKP rule, when foreign policy was thinly populist, was characterised by steady de-Europeanisation, increasing engagement with regional issues and a decentring of Turkey’s Western orientation. The turn toward thick populism has been characterised by anti-Westernist discourses in which the West is resituated as the ‘other’ of Turkish political identity.