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Invention of the Turk: A genealogy o...

York University (Canada).

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Invention of the Turk: A genealogy of the nation.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Invention of the Turk: A genealogy of the nation./
作者:	Isyar, Bora Ali.
面頁冊數:	374 p.
附註:	Source: Dissertation Abstracts International, Volume: 68-10, Section: A, page: 4502.
Contained By:	Dissertation Abstracts International68-10A.
標題:	Anthropology, Cultural. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=NR32038
ISBN:	9780494320389

Invention of the Turk: A genealogy of the nation.
Isyar, Bora Ali.

Invention of the Turk: A genealogy of the nation. - 374 p.

Source: Dissertation Abstracts International, Volume: 68-10, Section: A, page: 4502.

Thesis (Ph.D.)--York University (Canada), 2007.

I trace the origins of the Turk as a construct and develop its critical history, pointing to the various moments in which it was interpreted anew by various forces. My aim, however, is not to argue that the nation is invented by various groups historically, as currently the most dominant approaches in studies on nationalism claim. Instead, I aim to expose the manner in which the nation is produced as an assemblage of a simultaneously racialized, cultural, linguistic, and secular object of identification. The question, therefore, is not the ostensible invention of the nation but what made possible the emergence of the nation as a particular assemblage at a moment in history.

ISBN: 9780494320389Subjects--Topical Terms:

735016
Anthropology, Cultural.

Invention of the Turk: A genealogy of the nation.
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100 1 $a Isyar, Bora Ali. $3 1032332
245 1 0 $a Invention of the Turk: A genealogy of the nation.
300 $a 374 p.
500 $a Source: Dissertation Abstracts International, Volume: 68-10, Section: A, page: 4502.
502 $a Thesis (Ph.D.)--York University (Canada), 2007.
520 $a I trace the origins of the Turk as a construct and develop its critical history, pointing to the various moments in which it was interpreted anew by various forces. My aim, however, is not to argue that the nation is invented by various groups historically, as currently the most dominant approaches in studies on nationalism claim. Instead, I aim to expose the manner in which the nation is produced as an assemblage of a simultaneously racialized, cultural, linguistic, and secular object of identification. The question, therefore, is not the ostensible invention of the nation but what made possible the emergence of the nation as a particular assemblage at a moment in history.
520 $a Turkish nationalism emerged in the late nineteenth century, during the final years of the Ottoman Empire. It was made possible as a response to various other nationalist movements in the empire and in Europe. From its inception onwards, Turkish nationalism was based on a core principle: a race called 'Turks' needs to gain consciousness of itself as a race in order to be able to exist as a group (biologically) and to claim its sovereign rights (politically). In other words, from its emergence onwards, Turkish nationalism worked with a Turkish nation that ostensibly existed as a historically stable object of identification, and that merely needed to be reminded to the members of that nation if that nation wanted to exist biologically and politically. The research I have done calls into question this premise.
520 $a My investigation reveals that in the fifteenth century it was impossible to imagine a single construct of the Turk. Rather, there were three different constructs struggling for domination: Turk as Muslim, Turk as conduct, and the Grand Turk. These constructs bear neither national connotations (as is understood today) nor they were consciously deployed by groups that identified themselves as Turks. From the sixteenth century onwards, the Turk as a way of being came to be crystallized. The Turk as Scourge of God was the first construct of the Turk that was able to incorporate all the previous constructs and claim to define the Turk as a unified being. Once again this construct of the Turk bore no resemblance to national definitions as understood today and it was not deployed by groups identifying themselves as Turks. This crystallization that was to a large extent characterized by an assemblage bore the mark of God, as it was Him that not only defined the identity of the Turk through Holy Scripture but also created him solely for the purposes of punishing the sinful Christians. Such conception of the God as the absolute author of all existence, and especially within the political field, came to be challenged in the late eighteenth century in Europe. It is around this time that two other constructs of the Turk emerged: Turk as cultural-being and Turk as linguistic-being. Despite some resemblance and dialogue between the other constructs of the Turks and these two, the most prominent of which was the possibility for anyone, regardless of race or religion, to become a Turk, these two constructs were the initial blows to God as they claimed that people's existence could be characterized by what language they spoke and in accordance with which culture they wanted to lead their lives. Neither language nor culture was seen as attributes belonging to a group, especially a nation. On the contrary, one became part of a group by speaking the language or by adopting that culture.
520 $a The dominant construct of the Turk emerged from a scene in which all these constructs were either present or were incorporated by those that were present. The Turk as national-being emerged as a result of two movements. First, it incorporated various attributes of the previous constructs. In this first movement, the definition of the nation in racialized terms helped the discourses of the Turk to be able to claim the national-being as natural and inevitable. The Turk as national-being came into being as an assemblage at a particular moment as a result of various struggles between forces that aimed to give meaning and sense to existence. However, the second movement was crucial if the Turk as national-being could claim to be the unquestionable ground on which moral and political unity could emerge. This was the death of God. The nation replaced it: national morality overcoming religious morality, sacrifices came to be made in the name of the nation instead of God, and the shadow of God on earth, the caliphate was abolished. (Abstract shortened by UMI.)
590 $a School code: 0267.
650 4 $a Anthropology, Cultural. $3 735016
650 4 $a History, Middle Eastern. $3 1017544
650 4 $a Sociology, Social Structure and Development. $3 1017425
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710 2 $a York University (Canada). $3 1017889
773 0 $t Dissertation Abstracts International $g 68-10A.
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