This article examines the complex relationship between Sufism, secularity, and psychiatry through Refik Halid Karay’s 1956 novel, Kadınlar Tekkesi (Women’s Lodge). The article argues that Kadınlar Tekkesi recontextualizes Sufism by medicalizing and pathologizing it through psychiatry and psychopathology. This analysis draws upon discourse analysis and Michel Foucault’s exploration of abnormality and power dynamics. The article contends that this approach diverges from previous anti-Sufi agendas of Turkish novels, which were primarily motivated by religious and moralistic criticisms. The article argues that the application of psychiatric terminology to Sufism suggests a shift in Turkish secularism’s attitude toward Sufism, which transitions from dismissing Sufism as obsolete to engaging with it systematically through scientific study. Informed by modern scientific rationality, this shift signifies a redefined interaction between knowledge and power and the gendered aspects of the medicalization process. The article underscores that interactions between the discourses of secularism, Sufism, and psychopathology suggest a new regime of truth based on secular and scientific thought, while implicitly supported by orthodox Islamic principles.

Focusing on the achievements and failures of the 2017 Crans-Montana negotiations, this study examines the research question of how and why the last talks failed to resolve the Cyprus issue. It argues that progress in the negotiations was hindered by the enduring mistrust between the community leaders and the inadequacy of their resolve to reach common ground by reconciling their respective differences about the security and guarantees issue. The study suggests the process that helped bring about the Northern Ireland Good Friday Agreement offers a practical and effective approach to compare with the case of a seemingly intractable situation such as the Cyprus problem. The Irish–British negotiations were open to and involved a wide range of parties including the government, civil society, and international stakeholders. Moreover, they benefited from the decision to set a firm deadline for the conclusion of the negotiations. The findings of this study stress that because the previous Cyprus talks lacked an inclusive and transparent negotiation process – one with stated deadlines complete with alternative scenarios in the event of a referendum – they failed to address the broad gap of trust between the two Cypriot communities.

This article focuses on an alphabetically ordered collection titled The Lügat of İstanbul Fifty Years Ago, published in 1942 by the prolific Turkish historian and writer Reşad Ekrem Koçu. Despite its rich and lesser-known descriptions and stories of İstanbul’s historical spaces, people, and events in each entry with anecdotes, quotes, and comments, the Lügat has remained relatively unknown. Koçu drew on the memoirs and journalistic essays of Turkish journalist Ahmed Rasim, who vividly captured the essence of the city in his writings during the 1890s. This article examines Koçu’s endeavor to establish a methodology for urban historiography by rearranging and re-animating the depictions of the mundane urban past in a new encyclopedic genre, Lügat, while placing it within the wider framework of urban history literature in İstanbul. Through a critical analysis of the narratives portraying the perils and pleasures of İstanbul in the Lügat, this article illustrates how Koçu’s classifications are intertwined with subjective interpretations rather than rational objectifications.

This essay challenges the ethnocentrism of the dominant literature on hikmet-i cedide, or the new philosophy, in the late Ottoman Empire. Hikmet-i cedide was “new” in the sense that it did not confine itself to theological discussions and interpretations of holy books. Instead, it found its source of inspiration in the principles of modern Western philosophy, and especially the philosophy of the Enlightenment and Auguste Comte’s positivism. The dominant literature reduces this hikmet-i cedide to the philosophical writings of Muslim/Turkish intellectuals. Problematizing such ethnocentrism, this essay gives an account of hikmet-i cedide from the perspective of Ottoman–Armenians’ early engagement with positivism and the political philosophy of the Enlightenment. It argues that Armenians’ philosophical discourses in the second half of the nineteenth century were characterized by a belief that the principles of the new philosophy were the sine qua non for national survival in the multi-ethnic and multi-religious context of the Empire. They were also characterized by a commitment to reconciling modern Western philosophy with religious attachments. However, this characterization should not be thought to be confined to so-called “Armenian philosophy” but may be generalized to broader late Ottoman thought.

This article studies how Allied archaeological activities in Ottoman lands between 1918 and 1923 were part of the post-war negotiations over those territories. It uses the occupation of İstanbul as a reference point to understand the larger reconstruction of the Middle East through the inspection of practices and policies used by the Allies in the realm of cultural heritage. It explores the changes that World War I brought to this realm and asks what kind of practices were used and why. Using archival documents and archaeological literature, it argues that the Allies used institutions like museums and schools of archaeology, scholarly activities such as excavations and publications, and laws and regulations on cultural property to make geopolitical claims in the region and legitimize their occupation while acquiring as many antiquities as possible. By comparing the motivations, practices, and results of Allied archaeological activities in the capital to those elsewhere in the Ottoman Empire, this study shines a light not only on the making of the post-war cultural heritage regime but also on the emerging geopolitical system in the Middle East.

This article analyzes Turkish foreign policy during the Iranian oil crisis of 1951–1953 and argues that Turkey shaped its policy based on Cold War politics. While Turkey cared less for Iran’s nationalization of oil, it was more concerned about the political implications of the crisis. At the beginning of the crisis, Turkey was focused on guaranteeing its own NATO membership. After joining NATO in 1952, the country assumed a more active role in the crisis. As the coalition behind Premier Dr Mohammad Mosaddegh dissolved, Turkey became more concerned about both the internal situation in Iran and the broader Middle Eastern context following the July 21, 1952 events in Iran and the 1952 Egyptian coup. The strongest opposition to Mosaddegh came from Ayatollah Abul Qassim Kashani who was both an important religious figure and the speaker of the Majlis. Turkey was concerned about Kashani’s politics of a “third bloc” and supported Mosaddegh’s pro-American position. Keeping Mosaddegh in power was in line with Turkey’s general Middle Eastern policy which aimed at forming a Western-oriented regional defense organization. This article will analyze the shaping of Turkish foreign policy towards the Iranian oil crisis within the context of this regional rivalry.

Turkey’s Europeanization process provides a particularly interesting case study of the extra-jurisdictional impact of European Union (EU) law, both through policy convergence and through the so-called Brussels effect. Formally, Turkey must adopt certain EU rules due to its status as an EU candidate country, but its candidacy process has been lengthy and uncertain, resulting in partial and uneven adoption of EU rules. Nevertheless, EU-style policymaking has persisted in various policy areas, including environmental and climate policy. This paper aims to analyze the convergence of climate change policies between the EU and Turkey by employing multidimensional scaling, a method that enables the visualization and examination of the connectivity and intensity of cooperation between states. For the period from 2007 to 2023, our comparative analysis demonstrates that policy divergence occurs when the EU’s share of Turkey’s total trade decreases and when political challenges are experienced. On the other hand, periods of policy convergence coincide with periods of increased trade volume and expanded trade opportunities. The results suggest that through its market size and regulatory capacity, the EU exerts soft power which forces Turkey to align its climate policies with the EU to protect and maintain its competitiveness in the European marketplace.

Düzgün Türkçe (proper Turkish) is an expression used to refer to well-formed linguistic structures and orthography. On Twitter, where the digital language is visible, language users, by employing the expression, comment on others’ spelling styles about what is “true” or “false.” In the context of Turkey’s ongoing conflict on the use of Latin scripts after Justice and Development Party (Adalet ve Kalkınma Partisi; AKP) policymakers’ voices over the alphabet, I argue that the expression has gained social meanings associated with two diametrically opposing ideologies: Kemalism and neo-Ottomanism. Further, I also assert that there is a semiotic contrast between these two ideologies in the context of orthography. Thus, by being aware of this contrast and operating on the semiotic resources available to them, language users deploy their language ideologies. Drawing on interactional data on Twitter, this study brings an understanding of the process of how language users deploy their language ideologies by commenting on others’ spelling styles. In explaining the outworkings of this process, the study builds on the concept of indexical order.

This article analyzes how the Justice and Development Party’s (Adalet ve Kalkınma Partisi; AKP) 2023 election propaganda utilized political homophobia as a populist tool to construct and reinforce political antagonisms and carry out a crisis-driven politics in search of continued hegemony. Relying on critical discourse analysis of qualitative data, it demonstrates that during the 2023 election period the AKP’s antagonistic operationalization of anti-LGBTI+ (lesbian, gay, bisexual, transgender, and intersex) discourse unfolded in three modalities: as a culturalist rhetoric and a nativist technology of othering at the intersection of Islam and anti-genderism; as a tool of defining and vilifying political opponents as “inner enemies”; and as a policy perspective and path towards legal action and institutionalization of political homophobia. Within this frame, the article demonstrates that the gendered performance of crisis-driven politics is a core mechanism of the current democratic erosion in Turkey. It argues that homophobic propaganda is a key tool for the AKP not only to enact the processes of othering through fearmongering and scapegoating, but also to restructure politics through crisis-driven imaginaries, post-truth epistemologies, and emergency legislation that lacks political responsiveness.

The Allied occupation of İstanbul after World War I had a transformative impact on the city’s musical entertainment sector. The arrival of large numbers of military personnel created additional demand for music halls, cabarets, cafe-chantants, and concert venues. Servicemen’s musical preferences were catered for by resident İstanbulites and others who found refuge in the city, creating opportunities for musicians and entertainment entrepreneurs to benefit from new and existing patrons. This buoyant market was further harnessed for charitable causes directed at new categories of people in need. The distinct political climate introduced with occupation also made its mark on musical performance, with nationalist and socialist groups using concerts to promote messages of salvation. The end of the occupation led to the dispersal of these musicians to new locations, such as the new Republican capital of Ankara, which attracted talents intent on staying in Turkey, and Athens and Thessaloniki, which received Greek Orthodox musicians fleeing the new Turkish nationalist regime, and still further afield. Using British, French, and Ottoman government documents, memoirs, and newspapers, the article investigates this process of musical convergence and divergence and analyses the local and global impact of the aural encounters of this overlooked period in İstanbul’s cultural history.

Although there are numerous studies showing the significance of clientelism in the electoral mobilization of the poor in Turkey, scant attention has been paid on the specific clientelistic strategies employed by the Justice and Development Party (Adalet ve Kalkınma Partisi; AKP) among the Kurdish population in İstanbul. Addressing this gap, this study focuses on the AKP’s clientelist politics among Kurdish voters in Bağcılar, a lower-income district on the European side of İstanbul. Drawing on fieldwork, this study argues that the AKP successfully mobilizes Kurdish voters through machine politics and relational clientelism, which are facilitated by co-ethnic brokerage and intermediary linkages. By analyzing different modalities of Kurdish brokers – Kurdish (male) entrepreneurs, Kurdish housewives and Kurdish associations – the study discloses the intricate dynamics of the AKP’s clientelist–machine politics at the local level. It reveals that the AKP’s co-ethnic brokers not only distribute material benefits but also cultivate enduring personal relationships with Kurdish voters, providing problem-solving networks for the Kurdish poor in everyday life. The AKP’s co-ethnic brokerage relations foster trust, care, solidarity, and affectivity among Kurds. The study concludes that the AKP employs both material and symbolic dimensions of clientelism to mobilize the Kurdish electorate in İstanbul.

This study builds on an analytical framework of access to healthcare and, using notes from interviews conducted with 110 migrants of different categories, it discusses the fit between migrant patients and Turkish health services. There is an overall mediocre fit between migrant patients and the Turkish healthcare system, which varies for different migrant groups, and is influenced by the dimensions of awareness, availability, affordability, and accommodation. Migrants’ social capital and socio-economic statuses affect the degree of fit, while irregularities in their legal statuses do not necessarily create a misfit. The existence of many private healthcare institutions offering various services to patients with different incomes and operating in informal ways has improved accessibility, availability, affordability, and accommodation and thus affects the fit positively. Therefore, the health reforms that paved the way for privatization, marketization, and commodification of health services in Turkey in the early 2000s also help explain the degree of fit. Migrants suffer most from language barriers in the health system, and there is an alarming decline in acceptability especially for Syrian refugees, who have reported facing discrimination while seeking healthcare.

This article explores how Islamic art was produced and used in Turkey within the context of modern warfare during World War I, the War of Independence, and the nascent Republic – a subject still relatively understudied in Turkish history, as well as in international cultural histories of modern warfare and histories of modern art in the Middle East. Drawing on previously overlooked visual and textual sources such as calligraphic panels, miniature paintings, war posters, and religious timetables produced during the years 1914–1924, we examine the ways in which Islamic arts were articulated with the experience of war through both individual actions and official policies, revealing how Ottoman artists tried to make sense of war and how Islamic genres and motifs were appropriated, and sometimes subverted, in the service of the nationalist cause. We show that far from exhibiting a sharp discontinuity, the transition from Ottoman–Islamic to Republican–nationalist artistic content was gradual, involving the reappropriation and repurposing of Islamic motifs and techniques in a manner that reflected the religious mindset of the elites and masses in the early twentieth century.