Turkey: The Experience

In this reactive essay I will reflect on my experience in Turkey, include exerts from my posts, as well as reference the readings and other academic references we used in the program. We spent a few days in the historic areas of Izmir, home of Ephesus and beautiful Kusadasi, but in this essay I would like to focus on Istanbul. Most of our time was spent in Istanbul which is a city that has a rich history and straddles the threshold of two cultures and continents. We were able to explore the complex and remarkable characteristics of this city and its people. It is Turkey's most populous city, and its cultural and financial center, even though it is no longer the countries capital. Istanbul is not only a major metropolis --the only one in the world situated on two continents (Asia and Europe), but also a unique modern, secular cultural center where elements from Western and Islamic societies come together.
During this program, we had the opportunity to explore how the legacy of a rich diverse history interacts with a modern life style. Throughout its history, Istanbul has served as the capital city of the Roman Empire, the Byzantine Empire, and the Ottoman Empire, and hosted a diverse group of ethnic and religious communities (such as Greek Orthodox, Latin, Jewish, Armenian and Muslim). (History of Turkey, Crescent & Star) Today, the city is considered one of the best cultural centers of Europe with its rich nightlife, restaurants, its wonderful museums, festivals, concerts and cultural impromptu entertainment, like folk dancing. These attractions have made it a major site to observe and understand the dynamics of the interaction of the West with the East.
During the two and a half weeks we spent there, we explored the historical sites from the Byzantine and Ottoman periods like Efesis and the myriad of religious structures to see the tension and synergy between Greek Orthodox, Latin, Jewish, and Islamic influences in the history of Istanbul. We studied the interactions of the Ottoman Empire and then the Republic of Turkey with Europe and the role of Islam in everyday life as well as foreign policy. We explored the contemporary political and cultural issues of Turkey and its diverse communities, like the controversial joining of the European Union. We also were exposed to how this Islamic society interacts with the elements of Western culture to make it its unique own.
I will now explore some of my findings in discussions, readings, and personal reflection. There are many views and opinions concerning the ruling government in Turkey. Many of which are negative and some are brutally honest. Stephen Kinzer in the Crescent & Star states his opinion of the ruling elite and describes what he feels the government is doing to the people of Turkey. I explored his writings mostly of the chapter titled “Dreaming in Turkish” and evaluated whether I agree based upon my studies and experiences in Turkey.
At one point, Kinzer states, “The country would certainly take a huge leap forward if people could be grabbed there (on Istiklal Street) at random and sent to Ankara to replace the members of Parliament.” (Kinzer: 10) This street that he mentions is one that harbors people from all walks of life from diverse cultural backgrounds. The word Istiklal means independence, which is reflected in the people who walk the street. The diversity on this street is something Kinzer says frightens Turkey’s ruling elite. One might say that diversity is strength. The same diversity that makes Istiklal Street so magnificent scares others. That fear is far reaching all the way to Ankara, where the Parliament sits with thoughts of insecurity. They are frightened by Turkey’s neighbors and the West; they are frightened by Islamic extremists, and the Kurds. They have been so scared they have abandoned what Turkey was destined to be, a free democracy.
I have seen examples of this and believe this is a real problem for the Turkish people. Without a voice for the people, the people who believe in a free democracatic Turkey will continue to struggle and the nation will not reach its potential.
Kinzer also talks about how he believes that Turkey’s government has little to no trust in the people of Turkey to make decisions because they are not mature enough to do so. Turkey and its people have somehow made it through several attacks and criticism from sheiks and leaders, religious sects to Kurds and to Europeans, and are still there.
No one can deny that there are certain threats to Turkey, but most other countries have the same threats. The problem now is it that the government of Turkey thinks that the country is under attack and that every movement made by another country is a move made to take over. When something is always on the defensive it has little time or effort remaining to plan or be on the offensive; to thrive.
Kinzer goes on to say that these attitudes of self preservation, isolation, and seclusion have turned the country of Turkey into the enemy of many other countries and organizations.
Turkey has been viewed as its own entity of sorts. It has some Middle-East attributes, while having some Balkan attributes, while having many Western, in particular, European attributes, because it does not fit in with any of these areas completely it abandons the similarities that it has with some of them.
Turkey’s history of abandoning allies and isolating itself has had negative implications when trying to join the European Union. Currently is being debated in Turkey whether or not to join the European Union, if accepted. Most people outside of the society would say yes because it would benefit Turkey. The people that the decision affects the most disagree, and basically say they do not want to be a part of the E.U. anymore.
As we discussed in a lecture at Sabanci University, the issue is no longer can Turkey join the E.U. but rather should Turkey join the E.U. It is a complex matter that has many dimensions.
As mentioned in Turkey, A Modern History, the European Union put a block on Turkey’s entrance into the European Union because it believed it did not have a good handle on the human rights of its entire people. (Zurcher: 323) There were arguments on both sides to why Turkey should or should not be let into the E.U.
Many countries in the E.U. are scared that if Turkey joined, it would tip the political scales within the E.U. This would probably occur because Turkey would be the second largest E.U. member. Another important fact is that the E.U. would collectively become poorer if Turkey was accepted. This would mean that the E.U. would have less to offer financially to the poorer countries in times of crisis. The amount of money and the number of people that Turkey would bring into the E.U. can be looked at in a negative light, but some say this influx would actually be beneficial in the long run. Since the average age of the current E.U. members is older and is aging, pretty soon the size of the union will shrink. Allowing Turkey into the union with its medium age of 27 would provide the necessary age difference that would provide support for the union for several generations. There is also reluctance from the Christian community. Turkey is a predominantly Islamic country, which in some people’s eyes makes them a part of the Middle-East. (Zurcher: 336)
With the onslaught of rejection pouring in for so many years many Turkish people have just had enough and do not want any part of the European Union, and I agree.
The religious diversity in Turkey is very dynamic. While we were there we visited multiple mosques, a synagogue, and Roman Catholic churches. It was interesting to see how over time different religions took over a single building and adapted it to reflect their unique religion. For instance, the Hagia Sophia has had a tumultuous and historic past. It has been completely torn down and rebuilt twice, the dome has caved in several times, and various religious iconic artifacts have been implanted, covered, uncovered, and/or removed. After visiting sites like this and the other religious locations it is peculiar to me how the religions of Judaism, Christianity, and Islam can have such similar beginnings but have such differing views of their religion compared to others. The Church in the Shadow of the Mosque by Sidney Griffith is a book about the history of these religions and the compelling relationships between them. When looking at what type of texts have been written on the topic Griffith’s stood out as one which fully grasps the entirety of the relationship and historic struggles.
It was interesting to see how the various religions played their individual roles in creating modern day Turkey. The geographical location of Turkey may have played an even larger role though. Stephen Kinzer said it best in the Crescent & Star:
Whenever I sit in a café beside the Bosphorus I sense the power of Turkey’s geography. Behind me lie Paris, Berlin, and London. Across the narrow waterway is Asia, an unbroken land mass stretching from the streets of Istanbul to Baghdad, Dehli and Beijing. The Black Sea, gateway to Russia and the Slavic world, is a few miles to the north. To the south lies the wine-dark Mediterranean, most storied of seas, which washes the shores of Europe and Africa. This country is the great bridge between East and West, North and South.
With greatness comes anguish, and this country has had their share of both. Since the location is “prime property” in the world view they have had many changes in power over its spansive history, equaling war and recently a murky identity. The Turkish people of today protest to be mostly Islamic in belief and have strong ties to their families. There is a great amount of contempt towards the conservative leaders of Turkey, who again and again resist change. “In their minds Turkey is still a nation under siege. To protect it from mortal danger, they feel obligated to run it themselves”, instead of allowing the country to become a true democracy. “These attitudes have turned Turkey’s ruling elite into the enemy of the ideal that gave it life.” (Kinzer: 12,13)
There is not a strong tie between the people of Turkey and the nation. Instead there is a greater tie with the faith in Ataturk. Mustafa Kemal Ataturk came to power in 1922-23 when ideologies were changing and the nation was in ruins. After emerging as a leader he went on to abolish the Ottoman regime, dethrone the Islamic caliph as the national religion, change the very clothing on the Turkish people by banning the fez and veil, and ending the subservience of women, replaced the Muslim calendar with a European one, ended polygamy and the use the Arabic language and introduced the “Turkish” language and the metric system. Every aspect of daily life was altered by Ataturk.
Istanbul is the metropolitan Mecca for Turkey, every extravagance can be found. All types of products and services are sold. The economy is stable in many ways and shows promise for the future. Everything from the sales people to the driving seems to in a hurry and in your face. Life feels as if you are in the fast lane. When you find quiet moments in your home or on the ferry to and from work you relish it. I saw men in their suits taking deep breaths after hustling to get on the ferry, enjoying the fresh air and the moment of peace. Orhan Pamuk in Istanbul Memories and the City described a similar feeling he experienced while on the Bosphorus. He goes on to say, “What I enjoyed most about our family excursions to the Bosphorus was to see the traces everywhere of a sumptuous culture that had been influenced by the West without having lost its originality or vitality.” (2004: 52)
This blending of Western culture with Eastern culture, is not like a cake being blended but more like a salad, Western influences can be seen everywhere amongst the Eastern influences. The various forms of media such as television, the internet, and print media helps develop the nation of Turkeys perception of what is Western and what is hip. I have seen several Burger Kings, McDonalds, and Starbucks which says they like Western foods. European and American clothing styles can be seen all over and wearing them is very fashionable. I have seen brands of clothing like; Nike, Puma, Coach, Chanel, etc. These influences tend to penetrate the more affluent and/ or younger generations. With the huge under 30 years of age population and advances in technology, consumption of media is at an all time high. This high consumption has fully saturated the market creating a high penetration percentage. When you have such high levels of consumption and penetration of certain aspects of Western culture, like name brand products, you end up having a greater acceptance of the Western culture as a whole.
Westerners seemed widely accepted. It was interesting to be able to communicate and have fun in a country where you barely know the language. It seems as though the Turkish people rely heavily on non-verbal communication. They use hand gestures to welcome you, and show approval and disapproval. A smile from one stranger to another stranger seems to alleviate some discomfort and unfamiliarity between the two people. After two people have moved out of the stranger relationship and it is time to depart from one another, both people kissed the other person’s cheeks. Touching in general seemed to be more acceptable. Men could hug, kiss cheeks, and touch without the thought of anything more than friendship between them. This ability to show emotion is what makes the Turkish people more pleasing to get to know.
This is in strong contrast to Americans who do not really engage one another unless they have to. Hugging and kissing is reserved for family members or intimate partners. Friends sometimes hug but this is usually occurs more often with women than men. If men were to greet and interact the way they do in Turkey, in America, they may be viewed as gay or weird. The whole ideology of being gay was not apparent while in Turkey. Maybe because being gay is prevalent in Lawrence, Kansas where I live, I expected to see it more than I did. Even though we have differences in culture what I found most interesting is that I was never faced with a situation where I could not communicate what I desired at all, which is significant.
One similarity of the Turkish people and Americans is how we value our families. Family is very important to the Turkish people and waiting till after you have completed school or have been married to move from your parent’s home is traditional and practical. Leisure time is very important to the Turkish people: the drinks, food, and activities enrich the time spent with friends and family. The meals are an important time to converse where time is valued in quality not quantity. Turkish coffee and tea is something the Turkish people relish and the time spent enjoying such libations only provide more time with family and friends.
There are several value systems in Turkey. We have discussed the value of personal presentation a little but I would now like to discuss it from a different angle. There is a hybrid of people growing and spreading throughout Turkey. The value system among the young Turkish population is evolving. Some young women seem to be moving more conservative and contemporary. This group of women identify themselves as Islamic and forward thinking while rooted in tradition. These women wear fashionable modern head scarves and the long full body jackets, covering everything besides their face, hands and feet. The clothing, purses, shoes and jewelry they wear are of high quality.
The young men of Turkey have been raised to follow certain traditions and seem to be very appreciative of their culture and its people. When traveling to Kadikoy I was astonished to see young men and a few women performing Black Sea folk dances. Several groups of people had formed circles by joining hands and were dancing and singing to Turkish music. It was interesting to see how the young individuals had little reservations and how enthusiastic they were in performing. They welcomed anyone in that wanted to participate. These practices are rooted in years of tradition. These customs have not faded through time and seem to be reinvigorated with the large, young population. The values of brotherhood, family, and community can be seen in this area of life in Turkey.
So there are these dichotomies within Turkey, where there are these ever evolving aspects within the culture, while there are these other aspects that remain treasured and passed down through the generations. You have this contrast between the conservative, modern, religious sect and a more secular yet traditional sect. Sometimes you may have all these attributes in one individual which seems to be a part of being Turkish.
“Istanbul’s greatest virtue is its people’s ability to see the city through both western and eastern eyes.” (Pamuk 2004) By viewing their society through different lenses the Turkish people have an expanded and more complicated identity to understand and perform. That identity has two parts; one is that it is a victim which feels that all Westerners conspire against Turks. The second identity is a peaceful identity that wishes everyone could live in harmony.
This multidimensional Turkish identity leads me to believe that there are varying levels of acceptance of a new or differing culture within the Turkish society. This level of cultural acceptance is dependent upon many variables including, but limited to; the area in which you were raised, what your family believes, their values, what experiences you live through, and the influence of other people who come into your life and impress their beliefs on you.
In this essay we have discussed the rich diverse history of Turkey and how it interacts with a modern life style. We explored the dynamics of the interaction of the West with the East. We evaluated the sociopolitical repercussions of the government and the situation with the European Union. We talked about the importance of religion and Ataturk, the nation’s hero. The communication patterns and types were discussed in detail. Insight into their value systems was exposed. Turkey has proven to be a unique country as an Eastern nation with Western influences. Ataturk believed in a free democratic nation that valued all cultures but harnessed the Western ideal. Even though there have been incredible advances towards this ideal there is still more to do. This ideal is in so many hearts in Turkey and the desire to have such a nation is the drive of the Turkish people.

Turkey: A Country
In Search of Itself

I’ve been back in the U.S. for a bit over a week now, and of course the obvious question everyone I know asks is, “So what was Turkey like?” Well the easy answer is, “great,” however, that doesn’t begin to answer the real question at hand. I’ve been wrestling with how to answer that question ever since I got back, and am yet to come up with an adequate answer. Comparing Istanbul to things here that people may know never seems to do it justice, for instance trying to compare Istanbul to New York City pails in comparison because Istanbul is nearly twice the size of NYC in terms of population (approximately 16 and 8 million people respectively), and probably in terms of land mass as well. Beyond that another estimated 2-3 million people commute into the city on any given day just for work, that like the entire population of Chicago coming into and leaving the city each and every day. Beyond attempting to describe the shear size of this city, the next challenge is explaining the people themselves, and this is where it gets really tricky. However, the adventure doesn’t stop there, next comes the political climate within the country, which is almost as difficult as describing the people themselves. So as I sit here sipping on my first cup of homemade Turkish coffee, here’s the short answer, Turkey is almost like two having two countries for the price of one. That is to say that, almost every time a consistency within the country begins to appear, something comes up just as quickly that stands in complete opposition to that pattern. . It doesn’t take much effort to find differences in what people say, and what they do. Everybody has these splits, weather intentional or not, they exist without question. However, when in Turkey finding these glaring hypocrisies was almost entirely unavoidable. By no means are these splits always a bad thing, in fact, its quite the opposite, they are more often amusing, or intriguing at the very least. The dichotomies that exist within the Republic of Turkey exist on every level of life, from the private / individual all the way through the state / official level. Alcohol consumption, religiosity, and politics are just a few examples of where people’s beliefs and actions differ quite drastically.

The title of our program was “When East meets West” and this title couldn’t be better suited to our experiences in Turkey. Istanbul is the both metaphorically and literally the bridge (actually there are two of them) that connects East and West. While both having a 98% Muslim population as well as being identified as being Middle Eastern, many common misconceptions are made about the country and its people. As the explained in The Middle East (2007, 3) the term Islam fails to convey the substantial differences among the many sects, nations, and cultures professing the religion. The Islamic world is no more monolithic or homogeneous than the world of Christianity.” People have come to call the United States the melting pot of the world, however, after spending three weeks there, and a lifetime here, I firmly believe that Istanbul is much better suited for that title.
So lets start with the people and work our way up. As Kinzer (2001, 59) shares a story from one of his flights from Germany to Turkey, he illustrates one of the most common rifts found within Turkish society, the interpretation of Islamic law in terms of daily life. While on the flight, a meal of cold cuts and cheese was served to the passengers. The “distinguished-looking Turkish gentleman” sitting next to Kinzer asks what kind of meat is being served with the meal, to which the stewardess replies she doesn’t know. The man responds by asking if it is possible if there is pork on the plate, and the flight attendant answers in the affirmative. At this point the man requests that the entire meal be removed from sight, because as Islam prescribes the consumption of pork is explicitly prohibited. However, when the stewardess asks if there is anything he would like to drink, the man orders red wine. As Kinzer explains, “the gentleman sitting next to me was a believer, else he would not have been repelled by the idea of pork. But the same Koran that forbids pork also forbids wine,” (2001, 60). For as subtle or inconsequential as the consumption of alcohol is, or at least as it may seem to us, when examining Turkey it cuts to the core of the hypocrisies within the country. The rift between secularism and religiosity is with out a doubt one of the most apparent conflicts within the country, both on individual levels, as explained in the story above, but on a much larger / national level as well. One of the most obvious markers of religiosity within Turkey are the women. Walking down Istiklal street one is just as likely to see women wearing the latest western fashion trends as they are to see women covered head to toe with a head scarf and a long trench jacket (which could either be just as fashion forward in terms of print and design or as traditional as possible), or even in full abaya (similar to a burqa without the face being covered).

Beyond the contrast between external displays of religiosity (both in terms of dress and in action) vs. internal beliefs, there exists a great split between how people have adapted to living in such a massive city. As with any major city traffic is a nightmare, and people’s best friends behind the wheel tend to be their horns (even at four o’clock in the morning). People seem to be in a constant state of haste, with little time to waste. Yet quite ironically, few things seem to run on time in Istanbul. In addition though, as I discovered on my first day in the city, as well as any number of other times throughout the trip, people have an incredible way of making the city disappear around them. Older men will happily spend several hours a day sitting in a nargile lounge smoking either by themselves or with a small group of friends, talking and playing backgammon. Additionally on a Sunday afternoon one will find families picnicking all along the parks that surround the shores of the Bosporus. In both of these places the congestion and noise of the city is rarely more than 100 meters away, but the second you enter the café or the park it all seems to fall away. And as Orhan Pamuk discusses how life in Istanbul is intrinsically tied to the Bosporus, he describes it as the point in the city where, “melancholy mixes with joy,” (2003, 68).
Since the mid 1800’s the land now known as Turkey, formerly the Ottoman Empire has been in a near constant state of modernization. The Tanzimat reforms are the marking point where the Ottoman Empire began to shift to a more Western mentality. One of the primary functions of the reforms was the establishment of the Supreme Council for Judicial Reform, which shifted power within the country from the, “palace to the Porte, the bureaucracy,” (Zurcher, 2004, 50). The shift was not made just in terms of political and social structures but in terms of architecture. In 1853 the Sultanate moved its residence from Topkapi Palace to Dolmabahçe Palace, and as Kinzer describes, Dolmabahçe is a , “temple of excess,” (2001, 197), (not to say that Topkapi was not just as ornate) dressed in a completely Western style, versus the very stereotypical Ottoman fashion of Topkapi.

Although the Empire had been going through a very rapid process of modernization for the last half century, the rise of the Turkish Republic and Ataturk brought forth the most extreme and significant transitions. Ataturk was responsible for changing the Turkish alphabet from and Arabic to Latin text, completely restructuring the government, but most significantly transforming it into the explicitly secular nation we now see today. However, it comes as no surprise, the Turkish government is far from perfect. As with the rift between secularism and religiosity in terms of individuals, the same dichotomy exists at the governmental level as well. Recently the Turkish government has come under intense pressure because people feel that the AK Party (the current Islamist and ruling party in the country) has diverged to far from the nations secular roots. Although Ataturk’s shift towards secularism was seen as overwhelmingly successful it was not accepted with arms wide open. As Filali-Ansary (2003, 195) discusses, for a long time secularism had been equated to both godlessness, immorality, as well as a, “disavowal of the historic identity and civilization inherited from illustrious ancestors.” Despite great initial resistance to secularism, it was not only widely accepted but is now seen as necessary. The countries current ties to its areligious political nature have actually led to a number of coups over the years, as well as the banning of Islamisist political parties as well. In the 1980 the Kemalists successfully banned the Islamist, Welfare Party, and currently there are threats being made by the Turkish Attorney General to ban the AK Party (Kinzer, 2001, 77). One of the most apparent disputes the Turkish government is now facing is the issue of the headscarf ban in universities. Although recently the AK party has managed to pass legislation allowing individual universities to make the decision to adhere to or lift the ban, the issue is still hotly contested. The primary argument surrounding the debate is that if women are allowed to cover, seculars believe that it would, “not be a step toward free choice but the beginning of a pressure campaign that would ultimately force all women to cover themselves,” (Kinzer, 2001, 75), conversely Islamists say that covering is commanded by the Qur’an, and therefore the ban is repressing their right to practice their faith.
The repression of religious freedoms however, brings us to another source of conflict within Turkey, the EU. As we learned, although official talks about Turkish ascension to the EU have been going on since 2005, Turkey has been trying to join for nearly two decades now. Although the European Union has cited numerous reasons as to why they have not been admitted yet, the issue of human-rights tends to take center stage when it comes to this debate, in addition to the countries economic problems. In addition to the ban on headscarf’s and other forms of religious expression the issue of human-rights violations with the Kurd’s in the South Eastern parts of the country tend to come up as well. As Çagaptay (2006, 1) explains the Turkish governments idea of nationalism, if your Muslim, and you’re in the country, you’re a Turk even if you don’t speak Turkish (which stands in startling contrast to the countries secular identity). The problem is that at no point throughout history have the Kurds self-identified as Turks, despite constant pressure from the government to conform. As a result of Kurdish reluctance to yield to the government, they have become subject to numerous regulations, going to the extent of even banning the Kurdish language for a period of time. In addition to the language ban, access to public services such as education was also made more difficult for Kurds. Although many of these restrictions / regulations have been repealed by the government over the last several years in an attempt to appease the EU, much of this has only been done on paper but not been done in actual practice. On the flip side of the coin regarding Turkeys acceptance to the EU, many people have become somewhat reluctant, if not out right opposed to joining. This mentality has resulted from the EU clear reluctance to allow Turkey entry, while at the same time allowing countries such as Romania, Bulgaria to enter quite easily. In addition Turk’s have also vocalized fears that part of the problem may be an anti-Muslim / anti-Eastern mentality by the clearly Judeo-Christian / Western EU.
In summation, Turkey is one of the most diverse I could ever imagine being. The dichotomies I discussed that exist within the country don’t even begin to scratch the surface of the complex world that is Turkish society. Although Turkeys government has improved by leaps and bounds, there is still a lot of room, and need, for improvement if Turkey is to continue to elevate its status on the world stage. In fact, Turkeys national football (soccer) team could be used as a perfect analogy for what needs to happen within the country itself. Watching Turkey play its last three matches of Euro 2008 it has come from behind every time to win, and that is exactly what the country needs to do in the eyes of the rest of the world. It has the ability and the talent to come out on top, it’s just a matter of them realizing their opportunity and seizing it.
And in a final message to my fellow students / travelers, I couldn’t have imagined having that experience with anyone better than you. So to you all, ŞEREFE.

In Search of an Identity

The first KU study abroad Istanbul is over, and I sit here drinking my morning coffee from my Nazare coffee mug purchased at the Galata Tower. I am in the same spot as when I wrote my blog on expectations for the trip. I am sad that it has passed by so quickly, but it has given me the memories that I had hoped for. As I reflect on the numerous experiences our class enjoyed in a short period of time, it is hard to fully describe all that we have learned about Turkey. Turkey is a unique country that is working hard to find its identity in areas such as, woman’s issues, government structure, military, religion, national pride, and world attention. Turkey’s identity will affect the country’s ability for economic stability, world influence, and its future. Had I been able to stay longer, I would have spent time talking with the local people. I would like to know what direction they believe is best for Turkey, and how they think their government can accomplish these goals.
At first glance the governmental structure of Turkey appears fully democratic. It is not. Although there is a Parliament, governmental institutions like the National Security Council detract much of the Parliamentary power. The National Security Council was formed from the state’s constitution, and it provides the military with great power. As the influence of the NSC in Turkey has spread, it has become possible for the council to entirely replace the cabinet as the center of real power and decision-making (Zurcher 2005: 245). This power given to the military will not easily be taken away. It has come to be something that Turkish people accept. Traditionally, they see the military control as being in their best interest, and believe that it maintains the order in society. The military is also a supporter of the secular society that exists, and some feel it is the only reassurance that secular society will continue. The power that has been given to the military in Turkey has led to a bias. Students who are able to attend military school receive better education and are awarded better jobs than regular public education can afford. This bias allows the military to keep its power in Turkey and its prestige, because the level of education often exceeds the education levels of government officials and politicians. It is not uncommon for the members of the military to feel that the parliamentary members are “idiots” and undereducated, therefore, they believe that they are able to ignore the laws passed. One member is quoted saying, “those people in Parliament are idiots! They don’t know anything about government or Turkey or the world. How can anyone expect us to take orders from people like that? Turkey would never forgive us if we did” (Kinzer 2003: 20). Public education must eventually match the quality of education that can be obtained at a military school in Turkey in order for the bias to end and the military to relinquish some of its power. Since the fall of the Ottoman Empire the Turkish people have relied on their military to protect them. They will need to find faith in the abilities of Parliament and elected officials in order to leave behind military dominance.
In order for Turkey to move toward a Western political identity it must leave the concept of devlet behind. The word itself means “state”, but the concept is supposed to be understood by all Turks to mean that the political elite are superior in their knowledge of what is best for the country. Most importantly this notion of national guidance is known for its intolerance of freethinking Turkish citizens. The focal point of Turkish unity organized under devlet would be threatened if freethinking were to be legal in the country. There are numerous ways in which this ideal disables freethinking Turkish people. First, it creates a false cohesion and national identity among the citizens. Historically, the people of Turkey have not made political decisions and seen their will carried out by state leaders; therefore, the natural instinct is to believe that the state is acting in their best interest and that it must know better than they. Further, open criticism of military and state is not legal so there must be an element of fear in society to openly discuss and criticize the political decisions. This would lead to an environment where political decisions are accepted and followed by the population of Turkish citizens whether or not they agreed with the state. Develt was intended by the Turkish state to bind the people together (Kinzer 2003: 26). The notion of Devlet is forced and does not create positive outcomes in society. Turkish people have a strong sense of national identity without needing devlet to guide them. Turkish identity is determined by Turks, and it is a tough club to be accepted into. There are different ways to automatically be considered a Turk. People in the country see all Muslims as Turks regardless of ethnicity or language, and non-Muslims are not considered to be Turkish, even when they speak Turkish (Cagaptay 2006: 1). It is a surprise to me in a secular society that this classification exists.
National identity is just as unique in Turkey as all of the other cultural attributes. While we traveled through Istanbul and into the coastal area there was a prominent display of the Turkish flag. I was excited in the beginning to see this and thought that the people of Turkey were displaying the flag out of national pride. This conclusion was easy to come by because in the relatively short independent history of the country they are extremely proud of the republic that Ataturk created and left for his people. Then I read of the idea of Devlet, and was I disappointed in thinking that this display must be an unspoken social requirement in order to show your commitment to the state. Maybe if you do not display national pride you can be subjected to social consequences? “They feel no true allegiance to national goals and aspirations” (Kinzer 2003: 26). As time passed and I experienced more of Turkish culture I came to my own conclusion. Turkish identity is as much of a contradiction as any other societal element! It is all about the state, and it is about the people, and together, combined with history, family, cuisine, music, politics, religion, it is both. The Turkish people are learning to be proud. They are learning to enjoy public space and be active in the government. They are learning to talk about issues that affect them and what they may do to influence the situation. In experiencing Turkey for myself, I am not ready to take the words of Stephen Kinzer at face value. I could see the Turkish pride and national identity, and actually, I was immersed in it! It was a very traditional and very common Turkish gathering that included Turkish music, dinner, and dancing. The experience took all of the elements of Turkish society, past and present, and blended them into one. The display of song and dance was a true display of Turkish national identity and pride. Although I was not able to understand what the songs were about, each and every Turk in the room did. They were not only familiar with the songs, but sang them word for word! First there was clapping, then singing a little louder, and finally the room erupted in loud animated singing and dancing. How many years has this tradition gone on? I am not sure of the answer to this question. I attempted some research on Turkish celebration and found two websites that looked promising. I had to laugh when I found them inaccessible due to Turkish law. Maybe the Turks do not wish to share their celebration secrets! Reflecting on the Turkish Saturday night, I can’t help but think that there answers to be found in the way the Turks come together. I believe it is another way Turkey is unique in celebrating their national identity, and proof that national identity and unity is not found in devlet.
Not only as a nation, but individually Turkish people are trying to find their identities. The women in Turkey are a good example. A Western misconception is that Muslim women are oppressed. This is not true and is an unfair stereotype, but I believe that Turkey can be the nation that sets the world straight. Muslim women in some parts of the world are oppressed, but the religion’s reputation can be redeemed when Turkey illustrates the modern Muslim woman to the world. The traditional role of Muslim women is rooted in the family structure. Patriarchy defines the traditional Muslim family. Out of all of the ways in which I found Turkey to be very modern and many times western, I learned that the family unit still holds the highest priority in Muslim life. “Whether because of their nomadic past in Central Asia or as a response to their centuries of life under autocratic rule, many Turks still believe that life is to be lived within the family or clan” (Kinzer 2003: 26). Like all Muslim countries, the social structure in Turkey is based on a patriarchal society, but it has undergone some changes toward modernity. “Some of the most extensive studies on changes in household or family types and the impact of economic changes on women’s status have been undertaken in Turkey” (Moghadam 2004:144) The new role of women in Turkey is setting the pace for the region and women are more frequently working and engaging in all sorts of activities. Some women in Turkey are able to vocalize their feelings of the need to break from the moralizing definition of woman in Islam by referring to western feminism. They use these principles to explain how the traditional female role is only in place to “reassure the Muslim man of his identity” (Gole 2000: 100).
Turkey has been able to maintain cultural identity and tradition while going through the process of modernization. The Muslim women in Turkey are able to consult family members for decision-making, but make all decisions legally on their own. Everywhere except Turkey, in the Middle East and North Africa, religious law is elevated to civil status (Moghadam 2004: 147). Although the society is steeped in tradition, Turkish women have every opportunity to work, study, travel, and express themselves, save answering to the parents, and let’s face it there is no Western woman that escapes that either! The dichotomy is fascinating. In a way, Turkish women have the best of both worlds. They are paid careful attention to by fathers, brothers, and potential boyfriends, while maintaining the level of independence that women in non-patriarchal families enjoy. The role of women in Turkey can be very influential in the region and in the Muslim world. Turkey is the perfect example of how the patriarchal family structure can exist along side of independent women.
Turkey’s economy is also very modern and becoming more so every year. The country is gaining world attention for the progress that it has made and takes great pride in the direction that it is headed. The success of the Turkish economy is a big deal, considering the ups and downs it has suffered in its history. The fall of the Ottoman Empire devastated the country, and even some of Istanbul’s most well off families lost everything they had known. “Great as the desire to westernize and modernize may have been, the more desperate wish was probably to be rid of all of the bitter memories of the fallen empire” (Pamuk 2005: 29). Although very modern and upscale in areas, I was surprised to find that Pamuk’s description of the streets of Istanbul still holds true today. The remnants of the Empire may not be as prevalent, but you can still see that part of the Ottoman past lingering. Turkey’s economy may be its key to the future. It will enable the people to decide their fate, and they need not be used by either the west or east. The economy of Turkey today is booming, and contributing factors include average age of the workforce, agriculture, and tourism. Turkey uses the strength of its economy as one of its primary marketing tools in becoming respected on the world stage. A Turkish website, invest.gov.tr, reports that it is one of the world’s few countries that is self-sufficient in food and is a major exporter of agricultural goods to the world. The Turkish government markets this strength to the world and attempts to attract international investors to Turkey by highlighting its young workforce, geographical location, and cumulative GDP increase of 122 percent in the last four years. As a candidate for membership to the EU, Turkey is proud to boast that she surpasses most European economies, as 17th in the world, and has the 4th largest workforce in comparison to 27 European countries with almost 25 million people in 2006.Turkey is not only redefining the work force and its ability to dominate regional competitors, but is also raking in tourist dollars. Turkishpress.com reported that in January and February of this year alone, Turkey hosted 1.7 million tourists. Further, the country’s reputation as a new and exciting place to visit, has attracted much more attention than just the traveling families of Europe. The cultural Attaché for Turkey in the US reported in 2005 that the city of Istanbul has hosted more than 60,000 conference delegates and millions of leisure travelers. The Turkish government released statistics the same year stating that Turkey has seen a rise in American tourism because of the familiarity of Europe and the intrigue of Asia. They report that the rise is nearly 48 percent, or 400,000 Americans. This figure is nearly the pre-September 11th figures. Istanbul has been named the European Capital of Culture and will celebrate this title in 2010, furthering the reputation of a land that represents all, and continuing to draw attention and visitors from all over the world.
Another aspect of Turkish life that I became familiar with while traveling is the notion of negotiating the price. This happens EVERYWHERE! I was expecting this to be the norm in any of the bazaars or with street vendors, but never expected it to take place in nice restaurants or at a hair salon. It is my hope for Turkey that this element of society, and the way in which merchants interact with tourists, does not harm the reputation of the country. Now it is seen as fun, exciting, and full of new things to offer. Western travelers may be turned off by the idea that the country is in such financial distress (something that is not true) and that tourist will be hassled at every turn. A negative reputation such as this would be similar to that of Mexico, and could possibly put off potential travelers from going to Turkey. Economy is huge for Turkey, and it will define the country’s ability to have world influence and independence. When it comes to potential EU membership for Turkey there is irony in the fact that the EU would hold Turkey to incredibly high standards in order to achieve membership, but Turkish economy has already outpaced many of the Union’s economies. The Turks could use this bargaining chip to entice the EU, or also use it to scare the pants off of them and continue on its way to being an influential world player.
The potential Turkish EU membership is based on all of the elements I have referred to in this paper and experienced while visiting Istanbul. Would EU membership cause Turkey to Westernize beyond recognition in order to be accepted by Europeans? Can it remain unique and bring Muslim culture into the world spotlight, helping to end western negative misconceptions about Islam? Turkey’s membership would allow Westerners to see Muslim people in a new light. They would see very quickly that stereotypes are just as ridiculous as some of the ones that Europeans battle. “The question of anti-Muslim stereotypes looms especially large today in terms of sheer numbers. The world Muslim population is well over 1 billion. Why, then, would it be so natural for non-Muslims to assume that all Muslims are and act the same, regardless of the conditions in which they live? (Earnst 2003:13). This is where Turkey’s influence will be so valuable. The Turkish people will have the opportunity to shine a light on Muslim society in a way that Europeans and Americans have never experienced.
Turkey could help stabilize the region as a member of EU by bringing democracy closer to Middle Eastern countries. Its geographical location makes it a natural mediator between East and West, but by gaining admission to the EU it stands to lose credibility with Middle Eastern countries. They may think that Turkey has “sold out” and abandoned eastern heritage for financial gain. This may not create a desired outcome in the region. An independent Turkey can be a better mediator between the East and the West, and it can model democratic principles to the area, as well as provide a place that Westerners learn about Muslim tradition. These actions would be more effective in healing the region than just brining democracy to the doorstep of the Middle East.
Finally, membership would force turkey to become fully democratic and end the reported human rights violations that occur. This would be great for the country and bring religious freedom, while solidifying the peoples’ desire for a secular society. The end to devlet would be a positive and the idea that “state” could again be a trusted to lead and not oppress Turkey. The people would be free to create the state that they want, and it would be able to evolve as they saw fit. Turkish people could finally enjoy a state they could openly critique and defend it. The involvement by Turkish citizens would also lead to an increased sense of civic duty.
Government, women’s rights, religious freedoms, human rights, and the economy are all reasons to watch Turkey carefully. Turkey is a nation in search of her identity and she is on the brink of finding it. When that day comes the country and her people will be a force to be reckoned with. The direction the country decides to go is important for the world. I will continue to watch Turkey’s progress in finding the identity that they lack. It will be fun to return to a Turkey that has fewer contradictions within society, and I will be interested in learning how the people reached the decisions to come. It may be awhile before I am able to return to the streets of Istanbul, but I am certain that each time I will discover more about history, culture, and religious politics that has made the country what it is today and what it can become tomorrow.

Memoirs of Istanbul

Turkey is a nation that has its fair share of problems, like any other civilized country in the world, but the difference with Turkey is that it has more potential than any other country in the world as well. This nation, The Republic of Turkey, was born from the vision of one man, Mustafa Kemal Ataturk, with the belief that democracy was not a movement of the West, but a movement towards the future. (Zurcher 1998, 192)
Under his administration, Turkey took leaps forward in the direction of secularism and modernism. This type of leadership was exactly what Turkey needed to start their transition from the old world into the new world. The problem is that they are still stuck some where in the middle, not yet making it out the other side. Stephen Kinzer said it perfectly in the opening chapter of his book, Crescent and Star, ”This dissonance, this clash between what the entrenched elite wants and what more and more Turks want, is the central fact of life in modern Turkey. It frames the country’s great national dilemma. Until this dilemma is somehow resolved, Turkey will live in eternal limbo, a half-democracy taking half-steps toward freedom and fulfilling only half its destiny.”(Kinzer 2001, 12) A nation that is plagued with political problems stemming from religious beliefs and values is stuck between the old and new and this is the main hindrance in the secularization of Turkey.
The AK Party, which is in power right now, holds the nation back as they try and move Turkey in the direction of a Muslim nation, by religion and law. Turkey is a nation that, with the right leadership, could take the world by storm and plunge them back onto the center of the map as a nation of power. However over the past century, corruption and extreme religious leaders have taken this idea of a free and complete Turkey and they have screwed and contorted it into something that keeps them in power, and keeps Turkey in the shadows of becoming great, not quite reaching its potential. “They not only ignore but actively resist intensifying pressure from educated, worldly Turks who want their country to break free of its shackles and complete its march toward the democracy that was Ataturk’s dream.” (Kinzer 2001, 12)
The main issues facing Turkey right now are the interest with the EU and the problems that follow, the growing concern with religion amongst the people, and what the future holds for Turkey and its people. Turkey is a great nation, one that I never understood before I visited, and one that I absolutely love now that I have been there. This is one location in the world that not only could I visit again, but I could actually see myself living there. To me, that is always a good sign.
“Can you imagine that the least European country would become the most powerful country in Europe?” This was a statement by Francois Bayrou, the 4th president of the Union for French Democracy. I heard this statement from a professor during a lecture we attended at Sabanci University, one of the top universities in Turkey. I do not think a lot of people realize the severity of the EU allowing Turkey to enter. If it were to enter the Union, Turkey would be the 2nd largest country within the EU, only to fall behind Germany. Turkey has been talking to the EU for entrance since 1987, that’s over twenty years that Turkey has been changing its laws and regulations, trying to fit into this western mold to become the 28th member, while the EU continues to pressure the Turkish government to even more conformity. From what I’ve read and heard while in Turkey, this nation has almost bent itself over backwards trying to conform to what they believe is the future of Turkey. With the population decreasing in the EU dramatically and Turkey’s population on the rise, by 2020 Turkey will hold more seats in Parliament than Germany, giving Turkey more power than I believe Europe is ready to give them. That would make the deciding force a Muslim nation, which does not sound good in the ears of the EU “Christian Club.” Another problem is the fact that Turkey is connected to the Middle East. Some believe that if Turkey joined the EU, it may help settle some of the ongoing tensions in the region. While others believe that allowing a nation so close to the Middle East in, would only spill the problem onto other nations, and into the hands of the EU. With many other problems documented by the EU, and what seems like many more years before any progress is made, I sense an almost loss of interest by most Turkish people. However, Turkish interest in Europe is very large, as well as European interest towards Turkey. The image of Turkey as a unified super state in Western Europe is very possible, and very likely. (Zurcher 1998, 341) “Of this Europe of the future, Turkey will undoubtedly form a part.” (Zurcher 1998, 341) Kinzer also talks about how the integration into the EU is a psychological process for Turks. “For each of the more than a dozen countries that are waiting to join the European Union, the appeal of membership is political, social, and economic. For Turkey it is also psychological.” (Kinzer 2001, 232) He goes on to talk about how the main question for Turks today is if they are even ready for a full democracy. In my reflection of what I have learned, they are as ready as they ever will be.
Turkey is in a difficult part of the world, and I believe they can be the saving grace for that part of the world as well. Being a nation that bridges the gap between Asia and Europe, literally, gives Turkey easy access to a lot of different styles of government and influence from many areas. What needs to happen is the government and military take this influence and apply it in a positive way. The military in Turkey, which is required by every male citizen at some point in their life, has a lot of influence on everything that goes on in Turkey, and has even staged a few coups to overthrow the regime in power and restore the balance. (Kinzer 2001, 17) This type of militaristic rule really keeps Turkey from ever going over the edge.
While I was staying in a Hostel in Istanbul, one the workers and I started discussing the Military and how everyone feels about it. He said to me, “The point where the military begins is the same point where common sense stops,” referring to his 15 months served in the armed forces. He talked about how the military made him sign papers stating the he would not jump off of a balcony. Then the next paper he had to sign was one that stated if he did jump out of a balcony, he would not get hurt. This is one of a few first hand stories I have heard from Turkish citizens about their military experience, and most had only partial feelings about their experience, and mainly felt that the military should be left to those who attend the military academies.
Those that attend the military academies usually grow up to be the future leaders of the country, politically and militaristically. (Kinzer 2001, 19) This can progressively help the future state of the nation, because these individuals will be taught in a democratic society that knows a democratic society. That will take time though; learning how to run a democratic nation can not be taught and learned in a decade, or even a few decades. It takes time, for every one of every position to learn how and when to change things in the democratic process, to fit the needs of their own country. It will take leadership and wisdom of individuals that have experience in a democratized setting. One major problem with the advancement of Turkey is the under-developed thought and realism about democracy that the older Turk generation has. They have democracy, but they don’t know what to do with it. What I compare it to is the way I describe soccer in the United States. Why do we not compare to the rest of the world? Our nation did not consider it a norm until recent decades. In result, the coaches that you have teaching the game were not raised on the game; they picked it up when their kid started some local Rec league. Continued for a few years, and decided to take it seriously. I think the U.S. will be able to compete on an international level when our generation, that grew up playing and learning, is able to take the reins and give their lifelong input as a seasoned veteran of the game. This is how Turkey is and the way they deal with democracy. The current generation of older people in this country did not grow up with democracy at its fullest. There was democracy, but there was also soccer in the U.S. in the twenties. Just because it was there doesn’t mean it was popular. It doesn’t help unless you have played with it a little, learned what you could, and then formed it into something that can be passed down, the right way. Once the younger generation, which is being exposed to some much freedom and democratic rule all over the world, grows up and takes charge of this nation. That is when Turkey will finally be able to take democracy and put cities like Istanbul, back on the map as a major player in the world. We, the U.S. citizens that is, see Turkey right now being very muddled, and I believe the future of Turkey can really influence the way our citizens view this part of the world, and set a precedent for other nations that we do not understand. This generational influence can bring about a new Turkish Republic that gives all other nations a rival in every market and every business.
Turkish culture and cuisine was two of my favorite things while I was in Istanbul. The cuisine was a true description of the culture, and you could taste the exotic spices in every meal. I was very surprised to find that there were only a few meals that I did not like. Pretty much everything I ate was undeniably exquisite. Of course, there were a few things that I did not enjoy, but I was open to eating anything. In Turkish culture there are a few things that you must try while you are there, unfortunately one of them is raki. Raki is the national drink. It is very liquorish tasting beverage that Turks enjoy almost everyday. They say that their founding father, Ataturk, died because of his obsession to Raki. (Kinzer 2001, 29) Kinzer has a great way to relate Raki, food, and the destiny of Turkey all into two sentences. “With raki always comes meze, small plates of food that appear stealthily, a few at a time. Theoretically, meze are appetizers leading to a main course, but often the main course, like Turkey’s supposedly great destiny, never materializes.” (Kinzer 2008, 31) The reflection of culture within the cuisine helped me understand better how Turkey defines itself. When you would go to a restaurant, the menu would have two sections to choose from, Turkish food, and Ottoman food. This to me was great because it showed that even though they are no longer under Ottoman rule, the parts of the Empire that created the Turkish culture were still around. They could just say, this is all Turkish food, and there is no difference in the two. However, they embrace the history that put them where they are today. Well, at least the culinary part of it.
A major issue facing Turkey, and this is spoken about everyday, is religion. Not so much about Muslim and Christian getting along, but more along the lines of Muslim and Muslim getting along. A recent article in the May 29th edition of TIME Magazine speaks about the reemergence of many Alevi groups in the nation. These groups used to have to meet in secrecy and fly under the radar for many years. Just recently have the Alevi Muslims come out and started practicing freely and publicly. The Alevi Muslims have very different views than that of the Sunni’s. They practice rituals that stem from pre-Islamic times. Turgut and Thornburgh state that they are Muslim, but their doctrine is unflinchingly progressive, favoring things like gay rights, abortion, and equal opportunities for women. “God”, they like to say, “Resides in people, not in mountains or stones.” (Turgut and Thornburgh 2008, 17) The article talks about how the Turkish government accepts and even helps fund mosques and gathering area for Sunni Muslims. But when an Alevi petitioned for monetary funds from the state, to which they are entitled to, a lawmaker denied access to funds and gave this statement, “If you give the Alevi’s funding…will you give groups like Satanists the same tomorrow.” (Turgut and Thornburgh 2008, 17) This is exactly the type of problems that the AK Party is making for themselves, which in turn hurts the nation by not embracing everyone. They allow every other religion to practice, and even fund every single one of them, but show discard and disgust for certain types or sects of religions. These Alevi’s have had to practice in secret, while pretending to be a Sunni for centuries. (Turgut and Thornburgh 2008, 17) This is a major problem facing the nation if the advancement of Turkey is to be one of a nation of no national religion, with freedom of any religion. The article states that as recently as 1993, 37 people, including prominent Alevi poets, writers and musicians, were killed in a fire set by a fundamentalist Sunni mob in a hotel in Eastern Turkey. These are the types of acts that put a blockade in the cohesion of the nation. The state should openly embrace this and every sect of every religion, and not distinguish what fund should be given to whom. If the nation, as a whole, wants to grow up and compete with the big boys, this is definitely one of the major social problems that need to be fixed before a complete modernization can happen. Pertaining to the problem with the Turkish government and how they feel about the Alevi Muslims, an Alevi leader named Muharrem Ercan feels the Alevi’s are on the winning side. “We solved the issue of whether Islam could be tolerant 750 years ago,” he says, “It’s the rest of Turkey that has to catch up.” (Turgut and Thornburgh 2008, 17)
Overall, my trip to Turkey taught me a lot about Muslim people and how they live. America looks down upon Muslims, mainly because of the extremist groups that commit terrorism on the U.S. and many other countries, but also because we do not understand there culture and why things are the way they are. However, there is a certain openness that Muslims have about them, they are willing to talk and share about life and their culture. Especially in Turkey, I did not meet one individual that was not an open book waiting to tell their story. My trip to turkey showed me the opposite end of the stick from what I know and see in everyday life, and I was happy to find out that I liked that other end of the stick. It should me flaws and problems within my own culture that can be fixed, mainly in the family sector. I am glad I went to Turkey, there is no doubt in that; there definitely is an order to the chaos over there that you start to understand after a few days: the honking from the cabs, the bargaining in the Bazaar, and even the language, a little. I can truly see Turkey as being a nation that can influence and inspire anyone, even a no name college student from Orlando, Fl. But I’ll take this influence and inspiration with me for the rest of my life, and can only hope that one day, I can sit and drink tea on the Bosphorus again.

This last bit is what I wrote as I rode the Havaş from Taksim to the airport at 1:30 in the morning. I typed it on my phone, but I eventually had to stop because it was making me car sick. It was kind of a last will and testament to the city and its people as I was leaving.
As I leave Turkey, I think back about the great experiences that I have had, the things I have done, and the people that I have met. All of them took a great piece of me with them. Leaving here reminds me that seasons change, friends move away, you grow up, and the world never stops turning, no matter how hard you want it to. I understand now why family is such an important part of Turkish life. The great institution of family and family duty makes Turkey keep what a lot of families, all over the world, always hope for but can never find. The cohesion and servitude of the Turkish family stretches past any barrier, ocean, or dotted line on a map. Turkey is just one big family with many branches stemming out, but unified at the trunk by all 71 million citizens. Kurds, Turks, Syrians, Armenians, even those that still prefer the ottoman way, they are all just one big family tree. The great thing about it is that you can call upon anyone of any branch to help you when you need them. This was shown in the kindness and courtesy that was displayed to each and every one of us everyday. As I leave Istanbul, my route takes me across the Golden Horn and through the busy streets that are still packed with people even this late at night (1 a.m.). As I head back to my western world and way of life, I take many things back with me: A small Turkish vocab, a few gifts for friends and family, a changed view of Turkish culture, and my own version of a Turkish family, four KU students and a KU professor. These five individuals made studying abroad not about writing and deadlines, but more like a family vacation. The experiences we had with each other were fun, exciting, and many were down right hilarious. I will take these thoughts and memories with me for the rest of my life. And to the five of you, I thank you, because you made this Florida boy feel right at home as a Jayhawk (even though I’ll always be a Knight). So in closing I can only think of one thing to say which would be appropriate. Ben, Christina, Beth, Stephanie, and Elif…..Şerefe.

The Bridge

There is a bridge in the city of Istanbul that, like most bridges, connects two land masses. This particular bridge however is unique; this bridge joins more than just two pieces of land, it links two continents, a sign at one end reading “Welcome to Europe” and on the opposite end another reading “Welcome to Asia.” This bridge is one of the busiest locations in Istanbul with millions of commuters crossing it everyday, driving between two separate worlds contained within one single country. For most making the journey across this bridge there is no significant difference between one side and the other, both sides being a part of the same city, the same nation, both sides having the same beautiful view of the turquoise blue Bosphorus. And yet, this bridge is momentous. This bridge embodies the very essence of the nation of Turkey. In fact, describing Turkey as a bridge is a perfect analogy. Turkey acts as a bridge for a multitude of separate entities, bridging the waters not only between the East and the West, but also between the religious and the secular, as well as the modern and the traditional. And, just like the bridge connecting the two continents, Turkey morphs depending on the direction from which it is approached, European when coming from one side, Asian when advancing from the other, religious when looking at its past, secular when anticipating its future, traditional at its core but ever branching out into the modern world. Turkey is neither one nor the other, just as the bridge itself can be claimed by neither continent. Instead, Turkey is a nation full of contradictions, contrasting components that have been brought together within one country and that can only be understood by exploring the country’s history while at the same time remaining aware of its present and future possibilities.
After arriving in Turkey and strolling through neighborhoods such as Ortakoy, Taksim, or even the tourist-packed Sultanahmet, it is impossible to deny the paradox between religion and secularism existing within the country. On the same street one can see a woman in jeans and tank tops, drinking and socializing with other women and men while a different woman passes by, her head covered with a scarf and her clothes concealed under a full length coat, even in the middle of the summer. Mosques sit adjacent to stores and bars and the call to prayer can be heard at night as young business men and women prepare to hit the clubs for a night of dancing after a long day at work. As a nation, Turkey has no official religion; according to the law, it is a completely secular state. (Kinzer 2001: 35) Nevertheless, as recently as 1999, virtually the whole of the Turkish population, 99.8 percent, claimed to be Muslim. (Brown 2000: 13) And yet, scanning the streets that number seems impossibly high. For instance, in a conversation with several Turkish students and professors at university in Istanbul, none had ever attended a Friday prayer. So from where did this contrast between the religious and the secular arise and how is it possible for these two sides to continue living together in the same country today?
Long before the establishment of the Turkish Republic, Turkey was a part of what was once one of the most powerful and influential empires of all time, the Ottoman Empire. Although the empire was divided into millets, various ethnic and religious groups living relatively autonomously within the empire, the empire itself, “at least in theory, was an Islamic empire, ruled on the basis of religious law” (Zurcher 2004: 10). For centuries the sultan was both the head of state as well as the head of religion, the caliph, ruling the empire under a religious thumb. (Kinzer 2001: 42) Eventually however, as the empire became more and more exposed to cultural and political ideas filtering in from the West, reforms began to be made. By the eighteenth century, Islamic law “had been confined to matters of family law and of ownership” (Zurcher 2004: 10). In the nineteenth century, these restrictions on Islam were furthered. The mid to late nineteenth century in the Ottoman Empire is known as the Tanzimat. During this period, reforms, much more drastic than any previous reforms, were made, mostly due to the pressures of outside powers. Increasing secularization was one of the most noteworthy results of these reforms, enabled by the creation of “new secular laws and institutions” as well as a secular education system. (Zurcher 2004: 61-62) But it was not until the 1920s with Ataturk’s revolution and the formation of the Turkish Republic that secularization totally engulfed the country. Under Ataturk, the caliphate was abolished, along with Islamic courts, the fez and the veil were banned, and mystic and religious brotherhoods and sects were forbidden. (Kinzer 2001: 44, 62) Ataturk believed that “traditional Islam was the enemy” and through secularization he thrust religion out of the public arena. (Kinzer 2001: 62; Cagaptay 2006: 14) But even with its public explosion, Islam was not erased from the hearts and minds of its citizens and remains ever present. Throughout the twentieth century, and even today, Turkey continues to battle with consequences of the forced secularization of a historically Muslim population.
Secularization did not cause religion did not disappear for long (if it ever did at all). By the 1950s, Islam began to reappear in the public sphere, including Islamic schools, books, and periodicals and by the 1960s Islam was even back in politics. Yet, the Iranian Revolution of 1979 frightened many secularists and, fearing an Islamic regime in Turkey, they “adopted policies toward religion that in the end encouraged rather than weakened fundamentalism.” (Kinzer 2001: 62-65) And so, the dichotomy between the avid secularists and the religious fundamentalists was formed, and remains, and now whenever “parties resort to introduce Islam into the political sphere, they encounter resistance from Turkish secularism” (Cagaptay 2006: 162). The devout continue think that the state desires to crush their beliefs, while the state considers the religious and their calls for religious freedom a threat to secularism. (Kinzer 2001: 60, 12) On the other hand however, there are countless Turkish citizens who lie in the middle of this debate. While they regard themselves Muslims, they also wish to preserve the established secularism of Turkey. Ideally for these citizens, and in fact for most Turks, a compromise would be made, an agreement under which there would be religious freedom but in turn there would also be “explicit acceptance of secular rule” (Kinzer 2001: 81). Though the day that the gap between the religious and the secular is peacefully bridged may be far off, a growing number of Turks are realizing that it is a gap that must be mended in order for Turkey to continuing moving toward modernity and democracy.
Walking down Istiklal, the main drag in Istanbul, it feels as if one could be walking down a street in any Western European nation. The street is lined with stores such as Mavi and Adidas, restaurants like Starbucks and McDonalds, and is buzzing with people at all hours of the day. Sabanci University had a similar feel. No, the university does not have an Adidas and a Starbucks, but it is a thriving, modern environment. Students are educated in up-to-date and high-tech facilities by well-respected and well-known professors and academics and live in dormitories similar to (and maybe nicer than) the ones found at the University of Kansas. By visiting these two locations, as well as many others throughout the city and the country, Turkey seems like an extremely modern nation. Even so, in many other aspects, Turkey is still lagging far behind other modern countries. For instance, from one angle, Turkey can be described as “as a backward land plagued by vast social inequalities, grotesque human-rights violations and a callous, corrupt and militaristic regime” (Kinzer 2001: 8). This is in high contrast to the images and perceptions developed when considering Istitklal and Sabanci University and yet both sides are very real for the citizens of Turkey. The tug-of-war between modernity, the progression toward becoming an entirely modern nation, and tradition, the fear of change and the desperate clinging to past ways, is another defining characteristic of Turkey, and as with religion, it is also a deeply rooted one.
At one point, the Ottoman Empire was on top of the world. It had a strong military and its territory expanded vastly into the Middle East and into Europe. It was an empire full of diversity and culture, unmatched by any other in the world. Nonetheless, it was also an empire that refused to advance with the times and "from the late sixteenth century onwards, European states, especially the newly emerging nation states in Western Europe, had surpassed it economically, technologically and militarily." (Zurcher 2004: 19) The once powerful and promising empire was falling. It lost much of its land and with that much of its power, talent, and wealth. By the end of World War I and on the eve of the Turkish Republic, Turkey was in shambles. It was a poverty stricken nation of mainly illiterate, subsistence farmers who had little if any medical care and lacked any skills in trade, artisanry or engineering. (Kinzer 2001: 11) It was Ataturk, in the 1920s, who was determined to turn the nation around, to turn it toward progress and modernity, although he had to do so against the resistance of an entire nation of people not yet ready to leave their old ways. But Ataturk was unrelenting in his drive for modernization. (Kinzer 2001: 10) Ataturk “understood that Turkey can become modern only by embracing modern values,” yet it is these values that Turkey still struggles to grasp today. (Kinzer 2001: 51)
Presently, the battle between tradition and modernity lies once again between the wishes of the people and the wishes of their leaders. But this time, their roles are reversed. Previously, it was the leader, Ataturk, that forced the people to leave their past in the past and to accept modernization; today it is the people that must open the eyes of their leaders in order to direct the country forward. The citizens of Turkey are no longer poor, ignorant farmers but instead are bright, talented, experienced and highly educated. (Kinzer 2001: 19) They are people that aspire for democracy and for human rights, people that yearn to see their country gain the international respect and clout that they know it deserves. This time though their leaders are holding them back, instead of pushing them ahead. And yet the present day leaders, the military commanders, judges, prosecutors, and governors that rule the nation, would not interpret the situation in this manner. No, they believe that they are “modernity’s great and indispensable defenders,” that the population cannot be trusted, and that democracy would “unleash forces that will drag Turkey back toward ignorance and obscurantism” (Kinzer 2001: 12). And so the military and the National Security Council remain in power, instructing the elected Parliament and Prime Minister on what to do and how to act and ousting them should they misbehave, refusing to let the people voice their opinions or ignite change and once again leaving Turkey lagging behind with yet another bridge to cross. (Kinzer 2001: 13-15)
The title of this program is When East Meets West, an appropriate title for trip to a country that straddles two continents, and essentially two worlds. For hundreds of years, and not just in Turkey, the East and the West have been pitted against each other, constantly contrasted. But what is it exactly, besides the obvious factor of geographical location, which distinguishes the East from the West? And which identity should Turkey, a country that is technically situated in both the East and the West, assume? This is presently one of the foremost questions in the minds of Turks as Turkey anxiously awaits the decision regarding its pending application to the European Union, a decision that is causing tension not only in Turkey but throughout Europe as well. Should Turkey be accepted, thus officially designating it as a European nation and therefore abandoning its Asian heritage? And if it is not accepted, what will be Europe’s explanation for Turkey’s rejection?
The current situation with the European Union is not the first time that Turkey has been conflicted over whether it belongs to the East or the West. The debate can in fact be traced back once again to the Ottoman Empire. Though many consider the Ottoman Empire to be an Eastern empire, in its early years much of its expansion was actually into European territory, so much so that “the great question hanging over Europe was… whether the Ottomans would sweep into Paris and claim the entire continent” (Kinzer 2001: 5). Although the empire eventually lost most of its European land, it never was void of European influence. During the Tanzimat reforms, under the rule of Sultan Selim III, lines of communication between the Ottoman Empire and the West dramatically increased as Selim readily accepted European ways and advice in accordance with his “genuine belief that the only way to save the empire was to introduce European-style reforms.” (Zurcher 2004: 22, 56) Even the revolutionary Young Turks looked toward Europe as a shining example, Britain being their model nation (Zurcher 2004: 103). It was Ataturk however, that once again took the reforms, this time for Westernization, to the extremes. Ataturk made the adoption of Western dress mandatory, the Turkish language was translated from Arabic to Latin letters, the Muslim calendar was supplanted by the European calendar, and every Turkish citizen had to take on a last name (Kinzer 2001: 44-47). It seems as if Ataturk made every effort to transform Turkey into a Western nation, so why is it not unanimously considered, even by its own citizens, a Western country today?
Before one can assign the labels East or West, it must be known what is meant by those labels. Nowadays, many people define the East and the West in terms of religion, the Christian West and the non-Christian East. Actually, a number of people may even go as far as to say that the East is not simply non-Christian but is in fact Muslim. Whereas this is true in Turkey, the vast majority of the population identifying themselves as Muslims, the Middle East itself contains only a minority of the Muslims found around the world (Brown 2000: 12). Nevertheless, “the fact that Turkey is an Islamic country makes it fundamentally non-European in the eyes of many people” (Zurcher 2004: 336). The disapproval of Islam by Western European nations, many of which have deciding votes in determining Turkey’s acceptance into the European Union, is not just that Islam is simply different than Christianity but a naïve belief that Islam is intrinsically incompatible with another essential characteristic of European countries, democracy. Yet in fact, “Islam is no more, nor any less democratic than Christianity or Judaism,” and it may even be stated that Islam is fundamentally more compatible with the aspects of modernity and secularism that usually accompany democracy due to its tendency, in principle, to “favor individual freedoms and the capacity for religious choice.” (Filali-Ansary 2003: 196-197) Still, Turkey continues to struggle to prove that Islam can coexist with democracy. Although with its hopes set upon joining the European Union numerous changes have been made, including the further “liberalization of the political climate and of the legislation,” these alterations have not been enough. ((Zurcher 2004: 335) In order for Turkey to be accepted by the European Union it must wholeheartedly accept democracy. Only when Turkey agrees to live up to Europe’s expectations by abandoning its militaristic regime and embodying the democratic principles on which the European Union rests will Turkey be able to once more "stand like a colossus at the point where two continents come together, drawing riches from both and offering itself as a meeting point for civilizations that might otherwise drift toward calamitous confrontation." (Kinzer 2001: 25) Turkey has the great and unique potential to literally be the bridge that unites the East and the West, Asia and Europe. With an acceptance into the European Union Turkey could complete Ataturk’s dream of being a truly Western nation, while bringing with it its truly Eastern history and heritage.
Turkey is incomparable to any other country that I have ever visited. Its cultural landscape is just as diverse and colorful as the view from the top of one of the many hills of Istanbul. When taking in the panorama of the city from one of these hills, it is impossible to ignore one specific site, a landmark that expands across the Bosphorus, the bridge that connects Asia and Europe. This bridge symbolizes the countless contradictions laden within this magnificent country. And, just like this bridge, Turkey does not have to choose between either side, between being religious or secular, modern or traditional, European or Asian; from one direction it may be or the other, it is neither or it is both, but more than anything Turkey is the bridge that brings all of these characteristics together.

My last video

This video attempts to capture at least some of the excitement and culture of our traditional Turkish celebratory birthday dinner. (So while I was taping this video I failed to realize that you can't turn the camera during it because the computer it will be shown on does not turn as well, so you will have to enjoy half of the video sideways... I apologize)

Wanna Go To Open House??

A Few Great Images

Istiklal

Hagia Sophia at Night

Black Sea Folk Dancing 2

Good One! The other one did not turn out so well.

Video 2 from Cristina

Black Sea Folk Dancing

video 2 from Cristina

Interview with Ceyda Uyguner

video 1 from Cristina

The EU and Turkey

Cristina Johnson
SOC 600
Post #7
Produced: 06/04/2008

It is currently being debated in Turkey whether or not to join the European Union if accepted. Most people outside of the society would say yes because it would benefit Turkey. The people that the decision affects the most disagree, and basically say they do not want to be a part of the E.U. anymore.
As we discussed in a lecture at Sabanci University, the issue is no longer can Turkey join the E.U. but rather should Turkey join the E.U. It is a complex matter that has many dimensions.
As mentioned in Turkey, A Modern History, the European Union put a block on Turkey’s entrance into the European Union because it believed it did not have a good handle on the human rights of its entire people. (Zurcher 323) There were many other arguments to why Turkey should not be let into the E.U. The first argument was; would Turkey’s inclusion affect the “European Identity”?
According to one E.U. member if Turkey was allowed into the union, it would be the end of Europe. At that same time many Turks felt that this type of question was not a fair game argument because currently there is no monolithic identity in Europe.
Another question that arose from the Turkish people was, is the E.U. a “Christian club”? Since a majority of the countries currently in the E.U. are of a Christian faith. There may be a certain level of bias towards countries that have Christian based faiths, but there are members of different faiths everywhere.
Many countries in the E.U. are scared that if Turkey joined, it would tip the political scales within the E.U. This would probably occur because Turkey would the second largest E.U. member. Another important fact is that the E.U. would collectively become poorer if Turkey was accepted. This would mean that the E.U. would have less to offer financially to the poorer countries in times of crisis. The amount of money and the number of people that Turkey would bring into the E.U. can be looked at in a negative light, but some say this influx would actually be beneficial in the long run. Since the average age of the current E.U. members is older and is aging, pretty soon the size of the union will shrink. Allowing Turkey into the union with its medium age of 27 would provide the necessary age difference that would provide support for the union for several generations.
There are also other factors that play into what may make some people, especially the E.U., in granting permission. Since the attacks in September of 2001 and other terrorist group attacks people all over the world have a general fear of Islam. Turkey is a predominantly Islamic country, which in some people’s eyes makes them a part of the Middle-East. (Zurcher 336)
With the onslaught of rejection pouring in for so many years many Turkish people have just had enough and do not want any part of the European Union. This feeling is substantiated in my opinion. I just hope that there is still hope for Turkey to be the great free democratic nation Ataturk wanted it to be.