Smile of the Crescent: Constructing a Future Identity Out of Historical Ambiguity in İstiklal Marşi (with Translation)

2021 ◽  
pp. 1-31
Author(s):  
Günil Özlem Ayaydin-Cebe
Keyword(s):  
Identity Construction ◽  
The Self ◽  
The Other ◽  
Nation State ◽  
State Identity ◽  
National Anthem ◽  
The Past ◽  
The Republic ◽  
Republic Of Turkey ◽  
Modern Nation State

Abstract This article analyses identity construction in İstiklal Marşi (“Independence March”), the national anthem of the Republic of Turkey, within the theoretical framework of Eurocentric nation-state rhetoric. It argues that the continuing success of the text, written by Mehmet Akif [Ersoy] in 1921, is independent of the ideological stand of its author, and lies instead in its conveyance of a modern nation-state identity. In order to demonstrate this, the article first depicts the circumstances of the adoption of the national anthem and its immediate reception in Turkey. Afterwards, it examines identity construction in the anthem and reveals that the war against European forces determined the self-perception of the nation by both the negation and mirroring of the other. It concludes that, by foregrounding certain elements such as l’esprit frondeur and faith, and by interpreting the convention of Ottoman Divan poetry, the poet infused the cultural and aesthetic legacy of the past into the future needs of a nation-state.

Galatasaray Exhibitions

2018 ◽  
Author(s):  
Wendy Shaw
Keyword(s):  
Ottoman Empire ◽  
Fine Art ◽  
Nation State ◽  
Ministry Of Education ◽  
Cultural Event ◽  
Imperial Academy ◽  
The Republic ◽  
Republic Of Turkey ◽  
The Great War ◽  
Modern Nation State

Held in Istanbul between 1916 and 1951, the Galatasaray Exhibitions were the first annual exhibitions of art established in the Ottoman Empire, remaining an important cultural event during the single-party era of the Republic of Turkey, founded in 1923. During the Great War in Europe, when the Ottoman Empire joined the Central Powers and the citizens of Entente nations left, many vacated spaces in Istanbul opened to new uses. One of these was the Italian Societa Operaia, which became the dormitory for the nearby Lycée de Galatasaray. Beginning in 1916, the main hall of this dormitory was leased every summer for an annual exhibit, which came to be known as the Galatasaray Exhibitions. Works shown at the inaugural exhibit were naturalist paintings, reflecting no awareness of contemporary modernist movements—a situation that later changed with the development of the modern nation-state of Turkey. The exhibit was juried but open to all artists, and visitors were charged admission. Several works at the 1916 exhibit received prizes from the Ministry of Education and were subsequently purchased as part of the Collection of Decorated Panels, established under the auspices of the Imperial Academy of Fine Art, which included copies of many famous European paintings.

Transculturality and the Included Third

2014 ◽  
pp. 29-46
Author(s):  
Patrick Imbert
Keyword(s):  
Cultural Memory ◽  
Point Of View ◽  
The Self ◽  
The Other ◽  
Nation State ◽  
Relational Identity ◽  
Cultural Contexts ◽  
Rene Girard ◽  
Positive Capacity ◽  
Modern Nation State

Transculturality is principally defined by its relation to multiculturalism and interculturality as the constant invention of relational identity suggesting that the self is in the other and the other is in the self. In the context of “glocalisation,” we no longer seek to resolve the contradictions in one synthesis that results in monoculturalism, founded on the characteristic dualism of modern Nation-State. The possibilities are instead capitalized in the dynamics of what we call the “included third.” We try thus to understand the semiotic codes of diversity by, at the same time, avoiding relativism by recognizing what is undeniable and yet denied by the mediation of the monocultural dictatorships, fundamentalisms, or terrorisms masking murders and genocide either behind the promise of eternity or threat of disappearance. What is undeniable is the fact that people who were once alive are now dead. Inclusion and its strategies require testimony of a cultural memory very different from the disinformation of the official histories, tools in the hands of “lynchers,” those who lynch somebody, as René Girard calls them. Different literary and mediated texts are analyzed from this point of view based on their valorization of the metaphor of the chameleon, that is a very positive capacity to blend in different cultural contexts, in this chapter.

RUNTUHNYA KHILAFAH TURKI UTSMANI 3 MARET 1924

2019 ◽  
Vol 1 (1) ◽  
Author(s):  
Miftahul Jannah
Keyword(s):  
Third World ◽  
Historical Writing ◽  
Cultural Issues ◽  
Historical Method ◽  
The Past ◽  
The Republic ◽  
Republic Of Turkey

<p align="center"><strong>Abstrak</strong></p><p>Tulisan dalam jurnal ini bertujuan untuk mengetahui proses runtuhnya Khilafah Turki Ustmani tanggal 3 maret 1924 dan dampaknya terhadap kehidupan umat Islam. Metode yang digunakan dalam penelitian ini adalah metode sejarah. Metode sejarah adalah prosedur sejarawan Untuk melukiskan kisah masa lampau berdasarkan jejak-jejak yang ditinggalkan pada masa lampau dengan langkah-langkah penulisan sejarah sebagai berikut: (1) heuristik, (2) kritik, (3) interpretasi dan (4) historiografi. Berdasarkan penelitian yang dilakukan maka dapat ditarik kesimpulan bahwa: Khilafah Turki Ustmani dihancurkan dengan cara menghapus sistem kekhilafahan dan menggantinya dengan sistem republik oleh seorang keturunan yahudi yaitu Mustafa Kemal Attatur. Selama 14 abad kaum muslimin hidup dalam pemerintahan Islam yang mana diterapkan hukum-hukum Islam dalam seluruh aspek kehidupan. Namun sayangnya hari itu tepatnya 3 maret 1924 secara resmi dengan bantuan Inggris, Mustafa Kemal Attaturk mengubah khilafah dengan sistem Repulik Turki dan sampai hari ini sistem tersebut masih berjalan. Runtuhnya khilafah menyebabkan munculnya persoalan kaum muslimin mulai dari kolonialisme, konflik di Negara dunia ketiga, persoalan ekonomi,politik dan sosial budaya.</p><p> </p><p><strong>Kata Kunci:</strong> Khilafah Turki Ustmani, 3 maret 1924</p><p> </p><p align="center"><strong><em>Abstract</em></strong></p><p><em>The writing in this journal aims to find out the process of the collapse of the Ottoman Caliphate on March 3, 1924 and its impact on the lives of Muslims. The method used in this study is the historical method. Historical method is the procedure of historians to describe the story of the past based on traces left in the past by the steps of historical writing as follows: (1) heuristics, (2) criticism, (3) interpretation and (4) historiography.</em></p><p><em>Based on the research conducted, it can be concluded that: the Ottoman Caliphate was destroyed by removing the Caliphate system and replacing it with a republic system by a descendant of the Jews namely Mustafa Kemal Attatur. For 14 centuries the Muslims lived in an Islamic government which applied Islamic laws in all aspects of life. But unfortunately that day to be exact 3 March 1924 officially with the help of Britain, Mustafa Kemal Attaturk changed the Caliphate with the system of the Republic of Turkey and to this day the system is still running. The collapse of the Caliphate caused the emergence of problems of the Muslims ranging from colonialism, conflict in third world countries, economic, political and socio-cultural issues</em><em>.</em></p><p><em> </em></p><strong><em>Keywords:</em></strong><em> the Caliphate of Turkish Ottoman, March 3, 1924</em>

The End of the Ottoman Empire, 2017. Color, 104 min. In English, French, and German with English and German subtitles. Director: Mathilde Damoise. Distributor: Icarus Films, http://icarusfilms.com/if-otto.

2018 ◽  
Vol 52 (1) ◽  
pp. 175-177
Author(s):  
Didem Havlioğlu
Keyword(s):  
Ottoman Empire ◽  
Great Powers ◽  
Historical Narratives ◽  
Nation State ◽  
Time Period ◽  
The Social ◽  
Rapid Changes ◽  
The Republic ◽  
Europe Today ◽  
Republic Of Turkey

Since the 1950s, historiographical trends in scholarship have re-considered the dissolution of the Ottoman Empire and the subsequent nation-state building of the Republic of Turkey. The social and political evolution of the imperial system into a nation-state has been alternatively explained through geopolitical pressures, domestic resistance, the expanding economy and modernism in Europe, and the inability of the Ottoman establishment to cope with the rapid changes of the nineteenth century. Constructing one holistic narrative of a vast time period of upheaval is a difficult endeavor for any scholar. In the case of the fall of the Ottoman Empire and the rise of the Republic of Turkey, ethno-religious networks, two world wars, geopolitical competition between the great powers, regional and pan-regional insurgencies, demographic displacement, nationalist fervor sweeping through the Balkan and Arab provinces and into Anatolia, and finally the Kurdish armed resistance renders succinct historical narratives all but impossible to achieve. Thus, while there are many stories of the end of the Ottoman Empire, an overview of the issues for students and general audiences is a much needed, but audacious, undertaking. Yet for understanding the Middle East and Southeastern Europe today, a critical narrative must be told in all its complexity.

scholarly journals Liminality and Border Crossing in Ádám Bodor’s Novels

2017 ◽  
Vol 9 (1) ◽  
pp. 117-129
Author(s):  
Zsuzsa Tapodi
Keyword(s):  
Identity Construction ◽  
Ethnic Diversity ◽  
Border Crossing ◽  
The Self ◽  
The Other ◽  
Literary Works ◽  
Physical Sense ◽  
Border Zones ◽  
Spatial Changes

Abstract The plots of the novels The Sinistra Zone (1992), The Archbishop’s Visit (1999) and The Birds of Verhovina (2011) by Ádám Bodor unfold in border zones, in spaces of liminal existence. By investigating the intricate relationship between the Self and the Other, using particular space forming techniques with shifts and displacements, these novels extend the scope of postmodern fragmentariness to identity construction as well. In these literary works enforced journeys or travels with well-defined purposes should not be merely understood in their physical sense: identity also undergoes a change, becomes hybrid. In a space characterized by a labyrinth of ethnic diversity, identities distorted by a dictatorial regime often go beyond the border of the human, the characters being endowed with animal features. Starting from Merleau-Ponty’s idea according to which action is not set in space, but rather comes into being through space (Faragó 2001, 7), the consequences of spatial changes must also be taken into account.

5. Music of the nations

2020 ◽  
pp. 68-86
Author(s):  
Philip V. Bohlman
Keyword(s):  
World Music ◽  
Nation State ◽  
Complex Relationship ◽  
National Anthem ◽  
Eurovision Song Contest ◽  
History Of ◽  
Music Nationalism ◽  
Socialist Movement ◽  
Crimean Tatar ◽  
Modern Nation State

Looking at the contentious history of the Eurovision Song Contest, ‘Music of the nations’ considers the complex relationship between world music, nationalism, and the modern nation-state. In her winning song in 2016, ‘1944’, the Ukrainian entry Jamala switched from English to Crimean Tatar, a political reference to the Russian annexation of Ukraine. Zimbabwe changed its anthem from ‘God Save the Queen’ to an African song via ‘Ode to Joy.’ ‘HaTikva’ went from a chorus at an international congress to the Israeli national anthem. There are also supra- or international anthems like the ‘Internationale’, a standard of the socialist movement worldwide.

scholarly journals Why Saying “I’m Sorry” Isn’t Good Enough: The Ethics of Corporate Apologies

2013 ◽  
Vol 23 (2) ◽  
pp. 239-268 ◽  
Author(s):  
Daryl Koehn
Keyword(s):  
Chief Executive Officers ◽  
Chief Executive ◽  
The Other ◽  
Nation State ◽  
The Past ◽  
Corporate Body ◽  
The One ◽  
Executive Officers ◽  
Public Apologies

ABSTRACT:The number of corporate apologies has increased dramatically during the past decade. This article delves into the ethics of apologies offered by chief executive officers (CEOs). It examines ways in which public apologies on the part of a representative (CEO) of a corporate body (the firm) differ from both private, interpersonal apologies, on the one hand, and nation-state/collective apologies, on the other. The article then seeks to ground ethically desirable elements of a corporate apology in the nature or essence of the corporate apology itself. It explores the largely ignored roles played by the speaker’s ethos and audience pathos in genuine or ethical apologies and suggests that attention needs to be paid to the problems posed by “role contamination,” context, and other overlooked factors. The reception by the actual audience of a given apology is a highly contingent matter. Ethicists should concentrate, therefore, on what makes a proffered apology, in principle, trustworthy and not merely efficacious for a given audience.

The Time Perception in Contemporary

2017 ◽  
Vol 41 (S1) ◽  
pp. S717-S717
Author(s):  
D.F. Burgese ◽  
D.P. Bassitt ◽  
D. Ceron-Litvoc ◽  
G.B. Liberali
Keyword(s):  
New Technologies ◽  
New Technology ◽  
The Self ◽  
The Other ◽  
The Past ◽  
The World ◽  
Relationship Processes ◽  
Competing Interest ◽  
New Phenomena ◽  
The Relationship

With the advent of new technologies, the man begins to experience a significant change in the perception of the other, time and space. The acceleration of time promoted by new technology does not allow the exercise of affection for the consolidation of ties, relations take narcissists hues seeking immediate gratification and the other is understood as a continuation of the self, the pursuit of pleasure. It is the acceleration of time, again, which leads man to present the need for immediate, always looking for the new – not new – in an attempt to fill an inner space that is emptied. The retention of concepts and pre-stressing of temporality are liquefied, become fleeting. We learn to live in the world and the relationship with the other in a frivolous and superficial way. The psychic structure, facing new phenomena experienced, loses temporalize capacity and expand its spatiality, it becomes pathological. Post-modern inability to retain the past, to analyze the information received and reflect, is one of the responsible for the mental illness of today's society. From a temporality range of proper functioning, the relationship processes with you and your peers will have the necessary support to become viable and healthy.Disclosure of interestThe authors have not supplied their declaration of competing interest.

Who are You? Weblogs and Academic Identity

2005 ◽  
Vol 2 (4) ◽  
pp. 368-377 ◽  
Author(s):  
Rory Ewins
Keyword(s):  
Identity Construction ◽  
Personal Identity ◽  
Academic Identity ◽  
The Self ◽  
Teaching Tool ◽  
Online Identity ◽  
Self Reflection ◽  
The Public ◽  
The Past ◽  
Public Nature

The weblog format has increasingly been adopted by academics in recent years, both as a teaching tool and to disseminate and discuss their own research interests. Academics are turning to blogs to exchange ideas about their discipline, their wider field, the academy, and beyond. Doing so, however, raises questions about personal identity with implications for life beyond the blog. Academics, because of the public nature of weblogs, the self-reflection encouraged by the form, and their analytical frame of mind, serve as useful case studies in exploring these questions. This article explores what it means to have an online identity in the light both of works by two commentators on identity in the postmodern world, Madan Sarup and Walter Truett Anderson, and of the author's own experience of blogging over the past five years. Weblogs, while they afford opportunities for identity construction and reconfiguration, can end up changing their authors' sense of identity in ways they may not expect.

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