Turkish society is frequently accused of having amnesia. It has been said that there is no social memory in Turkey before Mustafa Kemal Atatürk founded modern Turkey after World War I. Indeed, in 1923, the newly founded Turkish Republic committed to a modernist future by erasing the memory of its Ottoman past. Now, almost eighty years after the establishment of the republic, the grandchildren of the founders have a different relationship with history. New generations make every effort to remember, record, and reconcile earlier periods. The multiple, personalized representations of the past that they have recovered allow contemporary Turkish citizens to create alternative identities for themselves and their communities. Unlike its futuristic and homogenizing character at the turn of the twentieth century, Turkish nationalism today uses memory to generate varied narratives for the nation and its minority groups. Contributors to this volume come from such diverse disciplines as anthropology, comparative literature, and sociology, but they share a common understanding of contemporary Turkey and how its different representations of the past have become metaphors through which individuals and groups define their cultural identity and political position. They explore the ways people challenge, reaffirm, or transform the concepts of history, nation, homeland, and “Republic” through acts of memory, effectively demonstrating that memory can be both the basis of cultural reproduction and a form of resistance.

An ethnographic analysis of the ways that, during the 1990s, Turkish citizens began to express nostalgia for the secularist and nationalist foundations of the Turkish Republic.

"Confronting the past" has become a byword for democratization. How societies and governments commemorate their violent pasts is often appraised as a litmus test of their democratization claims. Regardless of how critical such appraisals may be, they tend to share a fundamental assumption: commemoration, as a symbol of democratization, is ontologically distinct from violence. The pitfalls of this assumption have been nowhere more evident than in Turkey whose mainstream image on the world stage has rapidly descended from a regional beacon of democracy to a hotbed of violence within the space of a few recent years. In Victims of Commemoration, Eray Çayli draws upon extensive fieldwork he conducted in the prelude to the mid-2010s when Turkey’s global image fell from grace. This ethnography—the first of its kind—explores both activist and official commemorations at sites of state-endorsed violence in Turkey that have become the subject of campaigns for memorial museums. Reversing the methodological trajectory of existing accounts, Çayli works from the politics of urban and architectural space to grasp ethnic, religious, and ideological marginalization. Victims of Commemoration reveals that, whether campaigns for memorial museums bear fruit or not, architecture helps communities concentrate their political work against systemic problems. Sites significant to Kurdish, Alevi, and revolutionary-leftist struggles for memory and justice prompt activists to file petitions and lawsuits, organize protests, and build new political communities. In doing so, activists not only uphold the legacy of victims but also reject the identity of a passive victimhood being imposed on them. They challenge not only the ways specific violent pasts and their victims are represented, but also the structural violence which underpins deep-seated approaches to nationhood, publicness and truth, and which itself is a source of victimhood. Victims of Commemoration complicates our tendency to presume that violence ends where commemoration begins and that architecture’s role in both is reducible to a question of symbolism.

Thirteen essays by scholars from seven countries discuss the political use and abuse of history in the recent decades with particular focus on Central and Eastern Europe (Hungary, Poland, Estonia, Moldova, Ukraine, Russia as case studies), but also includes articles on Germany, Japan and Turkey, which provide a much needed comparative dimension. The main focus is on new conditions of political utilization of history in post-communist context, which is characterized by lack of censorship and political pluralism. The phenomenon of history politics became extremely visible in Central and Eastern Europe in the past decade, and remains central for political agenda in many countries of the regions. Each essay is a case study contributing to the knowledge about collective memory and political use of history, offering a new theoretical twist. The studies look at actors (from political parties to individual historians), institutions (museums, Institutes of National remembrance, special political commissions), methods, political rationale and motivations behind this phenomenon.

Japan has long wrestled with the memories and legacies of World War II. In the aftermath of defeat, war memory developed as an integral part of particular and divergent approaches to postwar democracy. In the last six decades, the demands placed upon postwar democracy have shifted considerablyâe"from social protest through high economic growth to Japanâe(tm)s relations in Asiaâe"and the meanings of the war shifted with them. This book unravels the political dynamics that governed the place of war memory in public life. Far from reconciling with the victims of Japanese imperialism, successive conservative administrations have left the memory of the war to representatives of special interests and citizen movements, all of whom used war memory to further their own interests. Franziska Seraphim traces the activism of five prominent civic organizations to examine the ways in which diverse organized memories have secured legitimate niches within the public sphere. The history of these domestic conflictsâe"over the commemoration of the war dead, the manipulation of national symbols, the teaching of history, or the articulation of relations with China and Koreaâe"is crucial to the current discourse about apology and reconciliation in East Asia, and provides essential context for the global debate on war memory.

In contemporary Turkey, a plethora of Muslim NGOs, spanning the sectarian divide between Sunni and Alevi Muslims, has called into question statist sovereignty over Islam. Muslim Civil Society and the Politics of Religious Freedom in Turkey is an ethnographic study of these institutions and their distinctive, nongovernmental politics of religious freedom.

Museums, Emotion, and Memory Culture examines the politics of emotion in history museums, combining approaches and concerns from museum, heritage and memory studies, anthropology and studies of emotion. Exploring the meanings and politics of memory contests in Turkey, a site for complex negotiations of identity, the book asks what it means for museums to charge the past with political agendas through spectacular, emotive representations. Providing an in-depth examination of emotional practice in two Turkish museums that present contrasting representations of the national past, the book analyses relationships between memory, governmentality, identity, and emotion. The museums discussed celebrate Ottoman and Early Republican pasts, linking to geo- and party politics, people’s senses of who they are, popular memory culture, and competing national stories and identities vis-à-vis Europe and the wider world. Both museums use dramatic, emotive panoramas as key displays and the research at the heart of this book explores this seemingly anachronistic choice, and how it links with memory cultures to prompt visitors to engage imaginatively, socially, politically and morally with a particular version of the past. Although the book focuses on museums in Turkey, it uses this as a platform to address broader questions about memory culture, emotion, and identity. As such, Museums and Memory Culture should be of great interest to academics and students around the world who are engaged in the study of museums, heritage, culture, history, politics, anthropology, sociology, and the psychology of emotion.