Turks in europe

This popular scientific article in Swedish discusses how Sweden's success with high self-assessed proficiency in Swedish as a second language among second-generation Turks can be explained with reference to policies regarding education, integration, labour market, housing market and gender emancipation. The data come from the project The Integration of the European Second Generation (TIES) and provide a comparison of four Western European cities with Turkish diaspora communities: Stockholm, Paris, Berlin and Rotterdam.

I Der Gedanke an einen Studiengang "Türkische Musik" in Deutschland erscheint gleichermaßen nahe liegend wie irreal. Das Potential an Studenten ist unbestreitbar: Gut 2,8 Millionen Menschen mit "Migrationshintergrund Türkei" leben heute in Deutschland, seit Jahrzehnten existiert ein reiches deutsch-türkisches Musikleben mit türkischen Ensembles und Chören aller Art, Musiklehrern und privaten Musikschulen. Auch die Musikdidaktik hätte Interesse, Musiklehrer in Deutschland brauchen interkulturelle Kompetenz und sinnvollerweise müsste dabei die Musik der zahlenmäßig größten Minderheit, eben der Deutsch-Türken eine Rolle spielen. Auch wäre es wünschenswert, mehr türkischdeutsche Nachwuchsmusiklehrer auszubilden. Auf der anderen Seite ist eine Hochschulausbildung in "türkischer Musik" in Deutschland ohne jedes Vorbild. Das musikalische Spektrum an Musikhochschulen und universitärer Musikerziehung ist zwar längst über die Bereiche traditioneller westlicher Kunstmusik hinaus zu Jazz, teilweise sogar bis Popmusik erweitert worden, eine Ausbildung in einer "nichtwestlichen" Musiktradition jedoch wäre ein Novum. So löst eine solche Idee eine Reihe grundlegender Bedenken, Ängste und Einwände aus: Wer wäre in der Lage, das musikalische Niveau angemessen einschätzen und zu prüfen? Läßt sich "außereuropäische" Musik überhaupt nach "westlichen" Vorstellungen studieren, oder zerstört -"verwestlicht" -man damit nicht "Traditionen"? Inwieweit wäre die "türkische Mentalität" zu berücksichtigen, und vor allem: wie löst man die sprachlichen Verständigungsprobleme zwischen Türkisch und Deutsch? Derzeit bietet keine deutsche Hochschule eine Ausbildung in türkischer Musik an, allerdings sind seit einigen Jahren eine Reihe von Hochschulen prinzipiell dazu bereit, etwa die Hochschulen von Köln, Oldenburg und Hildesheim, an der Musikhochschule Wuppertal regt sich ebenfalls Interesse, in Berlin und Nordrhein-Westfalen bemühen sich private Initiativen um die Gründung von eigenständigen Weltmusikhochschulen. Das Projekt "Jedem Kind ein Instrument" in Nordrhein-Westfalen fördert im Studienjahr 2009 -2010 ein Fortbildungsprojekt zum (anerkannten) Lehrer der anatolischen Langhalslaute Baglama. Wie nun könnte ein Studienprogramm "Türkische Musik" in Deutschland aussehen? Die folgenden Überlegungen stützen sich zum einen auf die Erfahrungen an der Rotterdamer Weltmusikakademie (Teil des Rotterdamer Konservatoriums der Hochschule Codarts), dessen

Кулешов Вяч. С. Фрагменты генеалогии правителей Волжской Булгарии X века // Вспомогательные исторические дисциплины в современном научном знании : Материалы XXXII Международной научной конференции, Москва, 11–12 апреля 2019 г. / Редакционная коллегия: С. В. Зверев и др. М.: ИВИ РАН, 2019. — В надзаглавии: Российский государственный гуманитарный университет, Историко-архивный институт, Высшая школа источниковедения, вспомогательных и специальных исторических дисциплин; Российская академия наук, Институт всеобщей истории, Отдел специальных исторических дисциплин. — С. 235–238.

In 2020, the doctor of historical sciences V. V. Trepavlov turns 60 years old. The article describes the biography and career path of the scientist. Interest in the history of Eurasian nomads appeared in V. V. Trepavlov in his school and student years, and the first scientific result was his Candidate’s dissertation on socio-political continuity in the state system of the Great Mongol Empire of Genghis Khan. His doctoral dissertation was devoted to the famous history of the Nogai Horde. At the Institute of Russian History V. V. Trepavlov passed all stages of career growth, after graduate school he worked as a laboratory assistant, junior, senior, leading and chief researcher, now he is the head of the Center for the History of the Peoples of Russia and Interethnic Relations. For several years, he simultaneously served as deputy director of the Institute on scientific work. The main monographic works of the scientist of the day are briefly described.

Elinizdeki kitabın temel iddiası da, en eski tarihî devirlerden ortaçağlara ve modern döneme, Türkler ve İskitlerin aynı halklar olduğudur. Bu iddia, atlı-savaşçı Türk-İskitlerin konar-göçer yaşam tarzı unsurları ve eklemeli dilleri üzerinden delillendirilmeye çalışılmıştır. Kıl çadırları, araba-evleri, ete dayalı beslenmeleri, kısrak sütü-kımız içmeleri, kadınların erkeklerle eşit konumu, Tûran taktiği, at üstündeyken geriye ok atmaları, giyim-kuşamları, yas törenleri, ölü gömme biçimleri, kanaatkârlık ve cesaretleri, bu çalışmada üstünde durulan karakteristik Türk-İskit yaşam tarzı unsurlarından bazılarıdır.

Doğrusu, dünya üzerindeki tüm varlıklar gibi topluluklar da tanımlanıp adlandırılmak için bir “ötekiye” ihtiyaç duymaktadır. Bu bağlamda konar-göçer Türk-İskitler ve yaşadıkları coğrafyayla ilgili ilk tanımlamalar, yerleşik eski İranlılardan da geriye, Sümer coğrafyasındaki yerleşik topluluklara kadar gitmektedir. Bununla beraber, tarih boyunca bir topluluğun, ötekisi saydığı bir diğerine karşı vehmettiği üstünlüğün zaman, mekân ve aidiyetle sınırlı olduğuna inanıyoruz. (Kitabın arka yazısı)

With the conversion of the house of Osman into a great empire between the 14th and 15th centuries, the Ottoman Turks became one of the principal preoccupations of the Spanish, whose rival empire meant conflict between the two superpowers of their time was inevitable. The Ottomans were a subject of utmost interest in all parts of society from the king’s courtyard to the local marketplace. As the ‘Turkish problem’ manifested itself in historical treatises, autobiographical accounts of captivity, exhortations and travel writing, the Turkish theme’s popularity in literary fiction became more and more apparent, above all in chivalric romances. As Spanish drama developed in the 16th century, it was inevitable that the Turks would figure in an art that frequently drew upon recent or past historical events. From the first known appearance of a Turk in a play performed in 1519 that dealt with the election of the next Habsburg emperor, there were many dramas in which the Ottoman theme played an important part. The present research studies the Turkish theme in Spanish drama of the 16th and 17th centuries when the majority of «Turk plays» were produced. Researchers of the early modern English drama use this term to designate a specific genre. Its boundaries are not always well-defined, yet it helps situate the Turk better within a broader frame such as Orientalism. In a similar vein, this dissertation proposes the denomination «obras turquescas» for the plays it analyses in order to differentiate them from other works such as «obras moriscas», in which these works are often included. This separation aims to consolidate further the place of the Turk in Spanish drama and facilitate a detailed and far reaching critical study of this genre.
In order to further focus our definition, the genre needs to be understood in the context of the turquerie movement studied by Albert Mas studies in his seminal work Les Turcs dans la littérature espagnole du Siècle d'Or, which only considers those comedias, in which Turks play a central role and the Turkish identity of characters is more or less clear, are taken into consideration. Through a comparison with the Moor and Morisco plays, it is shown that Turk plays in Spanish drama demonstrate a clearly definable set of tendencies from the representation of historical events of the 16th century to the calamities of Christian captives in Ottoman territories. The study of these themes and motifs, as well as the image of the Turk, through the analysis of each play constitute the central methodology of this project. Its aim is to show the prominence of the Turkish theme within the Spanish drama of the 16th and 17th centuries and analyse the principal themes and motifs found in Turk plays and so contribute to advancing the study of this fascinating question. After making concrete how to define Turk plays in Spanish drama, the individual dramas are analysed one by one, some grouped together thematically, to facilitate their comparative historical understanding.
The background of each work is taken into consideration, their connection to historical fact and sources, since often they reflect on events from the past rather than recent news. Surprisingly, only two of the plays, the Prodigioso príncipe transilvano (1596) and La nueva victoria del marqués de Santa Cruz (1604), take contemporary events as their subject matter. This is related to the attenuation of the conflict between the Spanish and Ottoman empires after the truce of 1578. Paradoxically, interest in the Turkish theme began in earnest only after this date. There are a number of possible explanations for this; one is the state of development of the Spanish stage itself which was undergoing rapid development at just this time. Turk plays in Spain treating battles or sieges would have been difficult to stage before the establishment of the permanent theatres. Secondly, the time for the emergence of a playwright who would immerse himself in Turkish themes and help it become popular among the companies and theatregoers alike, was propitious, producing none other than Miguel de Cervantes, touched so closely and personally by the theme, and followed by other eminent figures such as Lope de Vega and Luis Vélez de Guevara. Thirdly, the popularity of the Turkish theme might have been related to its usefulness as a tool of propaganda. Despite the truce of 1578, the Turks continued their advance into Christian territories, especially in the Balkans. The Turkish threat, although diminished, didn’t cease until the second siege of Vienna in 1683. The Spanish Empire had lost its lustre as a superpower by the turn of the 16th century, owing to constant bankruptcies and the insoluble and exhausting wars in the Low Countries. The playwrights looked back on the great victories of the past century, when the Holy Roman emperor, Charles V, and his son Philip II had ruled Spain and they cherished the splendour of their country and sought to remind the public of its past greatness. Although Spain was in reality no longer the Antemurale Christianitatis, that is, the bulwark of Christianity, against the forces of the Ottoman Empire, its legacy as such lived on in the field of drama.
The major Turk plays of Spanish drama were performed between 1595 and 1610. The posterior works are mostly adaptations, except for a few like El tirano castigado (1671). It is possible to divide these plays in three major categories: captivity narratives, conflicts between the Spanish and Ottoman empires, and conflicts between the Ottoman Empire and other Christian states. Aside from these themes, there are a number of plays that revolve around infamous Turk and anti-Turk figures such as Barbarossa, Skënderbeu, and Timur. Captivity plays can be divided into two subcategories: the representation of Christian captives at the hands of the Ottomans and the rise to power of a Christian at the Ottoman court. Works based upon a conflict between the two empires, restaging specific battles and sieges such as Vienna in 1529 or the naval battle of Lepanto of 1571, are less common, along with the third type dealing with the conflicts between the Turks and other Christian states. The Spanish presence, through a central or subsidiary character, is a common feature of all these plays. Although some of the plays fall into more than one category, this method helps us see the major movements within the genre of Turk plays and tease out the common features in similar subgenres. Within the category of captivity plays there are a number of plays that are set in the Ottoman-Safavid war where a Christian subject of the Ottomans goes to fight against the Persians.
The body of analysis offers a number of conclusions. Firstly, the common features of the image of the Turk. The Great Turk, the archetypal figure presented as a mirror of Ottoman society, develops across the corpus of plays and although the evolution is at times erratic, common elements can be identified, a common image made up of a series of elements adding up to a figure who is arrogant, lustful, dastardly, and effeminate. This image derives from four major sources available to the playwrights; treatises on the history of the Ottoman Empire, exhortations, travel books and captivity accounts. A second element of great importance is the presence of Christians in almost all of the Turk plays in Spain. They are introduced in three distinct ways, as adversaries, captives or subjects of the Great Turk. As enemies of the Ottoman Empire, they fight against the Turks on various fronts ranging from the Western Mediterranean to the Balkans. When they appear as captives, their adversities and misfortunes are the centre of attention, either physical or spiritual. Christian subjects of the house of Osman are not safe from these calamities and the focus of their representation is the ill treatment they receive from the Turks in return for their loyalty. All in all, Turkish society is shown as a perilous and treacherous place where Christians must hold firm to their faith in order to survive. Thus, even though the mocking of the Great Turk and through him his subjects is a recurrent theme in these plays, the real fear and threat that the Ottoman Empire posed for Christians is also always present. The analysis also lets us see the general characteristics of a Muslim of Turkish nationality – absolute loyalty to his tyrannical monarch and obstinacy in following a vicious sect, that is, Islam. All of these aspects of Ottoman Turkish society are contrasted at every opportunity with the Christian world. Therefore, although there are a few works that are exceptional, Turk plays serve as antithetical pieces that act like a seesaw, with the Turk sitting on one side and the Christian on the other.
The study of the Turk plays as a standalone genre within this dissertation helps to pinpoint the place of the Turk within Spanish drama and Spain’s imaginary parcelling off the broader theme of Moors and Moriscos. Moreover, with this approach it is possible to see how these major plays and their themes and motives affected one another and other minor works of the turquerie movement. This method, as well as the data gathered from the analyses, are expected to help future studies tackle the issue of the Turk play and on a broader scale, the image of the Turk in European literature.

AFYONKARAHİSAR 2020 1 KRAL ARTHUR EFSANESİ'NDEKİ TÜRKLÜK ETKİLERİ GİRİŞ Kral Arthur ve maceraları günümüzdeki İngiltere topraklarında geçmektedir. İngiltere'nin kısaca tarihinden bahsedecek olursak; kıtaya yerleşim yaklaşık 500 bin yıl önce başlamıştır. O zamanlar İngiltere Avrupa'nın geri kalanından kopuk bir ada değildir. Avrupa kıtasını ve İngiltere'yi birleştiren buz katmanları vardır. MÖ 6. bin yılda buzulların erimesiyle İngiltere ada haline gelmiştir. Buna rağmen İngiltere Avrupa'dan çok da uzak değildir; İngiltere ile Avrupa arasındaki en dar yer 35 Km'dir. Yani, hemen hemen İstanbul Boğazı uzunluğundadır. Bu yüzden insanlar botlarla ve sallarla Britanya Adası ve Kıta Avrupa'sı arasında hareketlilik halinde bulunmuşlardır. Buradaki asıl dönüşüm M.Ö. 500 yıllarında Keltlerin gelişiyle başlamıştır. Keltlerin demirden silah ve savaş aletlerini iyi derecede kullanması adaya yerleşmelerinde ve kültürlerini yaymalarında etkili olmuştur. Şu an Galler, İskoçya ve İrlanda'da bulunan ve kendi dilleri olan halkların çoğunluğu bu Keltlerden gelmektedir. Briton olarak isimlendirilen halkında ada yerlilerin ve Keltlerin karışımı olduğu düşünülmektedir. 1 Britanya'nın kaderi, Romalıların M.S. 43-83 yılları arasında Britanya adasını ele geçirmesiyle değişmiştir. Romalıların Britanya adasına ilk kapsamlı fetih hareketi Jul Sezar döneminde olmuştur. MÖ 54'te, Sezar, Thames Nehri'ni geçerek bölgedeki kabile reisi Cassvellaunus'un Wheathampstead'de bulunan başkentini ele geçirmiştir. Buna rağmen Sezar'ın işgali sonuç vermemiştir. Çünkü Roma İmparatorluğu'nda o dönem bir iç savaş baş göstermiştir. 2 Jul Sezar'dan kalan Britanya'da genişleme siyasetini İmparator Cladius devam ettirmiştir. M.S. 43'te Midlands'i işgal etmiştir. Ancak MS 60'ta bugünkü Doğu Anglia'da yaşayan Iceni kabilesinin Kraliçesi Boudicca'nın(Ekler-1) başlattığı büyük bir ayaklanma nedeniyle Romalılar ciddi sıkıntılar yaşamışlardır. İsyancılar, Roma'nın Britanya'daki yerleşim yerleri olan Colchester, Aziz Albans ve Londra'yı yerle bir edip, halkı kılıçtan geçirmişlerdir. Daha sonra Boudicca, Midlands'deki bir kentin yönetici olan Roma Valisi Gaus Suetonus Paulnus tarafından yenilgiye uğratılmıştır. Böylece Güney 1 Jeremy Black, İngiltere Tarihi, Çev: Aytaç Yıldız, Doğu Batı Yayınları, İstanbul, 2020, ss.21-51. 2 Jeremy Black, Kısa İngiltere Tarihi, Çev: Ekin Duru, Say Yayınları, İstanbul, 2017, s.35. Britanya'daki durumu yatıştıran Romalılar, bu defa Kuzey Britanya'da bulunan Picht olarak adlandırılan halkların Güney Britanya'yı sürekli yağmalaması sorunuyla karşı karşıya kalmışlardır. Roma bu saldırıları önlemek için İmparator Hadrian zamanında M.S. 122'de Hadrian Duvarı'nı inşa ettirmiştir. Yıllarca Romalıların Britanya'yı işgal çabaları sürekli olarak devam etmiştir. Nihayetinde bu çabaları sonucunda Güney İskoçya'yı da ele geçirmişlerdir. 3 M.S. 3. ve 4. Yıllarda Roma'da çıkan isyanlar ve barbar istilalarına uğramaları Roma'nın Britanya üzerindeki etkisinin zayıflamasına neden olmuştur. Bu dönemlerde Britanya, Kuzeybatı Almanya'dan gelen Saksonların istilasına uğramıştır. Daha sonra adaya Angıl kabileleri de gelmeye başlamıştır. Britanya'da M.S. 5. yy'da Roma'nın hâkimiyeti bitmiştir. Kral Arthur'un ise yapılan araştırmalara göre ortaya çıkışı bu yüzyıla rastlamaktadır. Eleştirel ve yorumlayıcı sosyal bilim yöntemleriyle ele alacağımız bu konumuzda, Kral Arthur'un hayat hikâyesi ve maceralarından başlayarak asıl çalışmamıza konu olacak bir Türk boyu olan Yazığların efsaneye olan katkılarını inceleyeceğiz. Elde ettiğimiz bütün sonuçların kendi kültür tarihimiz içerisindeki benzerliklerini objektif bir şekilde değerlendirip, bilimsellik çizgisinden çıkmayarak görüşlerimizi aktaracağız. Avrupa tarihine, milletlerine ve kültürüne dolaylı ve doğrudan yollarla etki etmiş Türk milletinin bu etkileşim serüvenini bulup bilim dünyasına sunmak boynumuzun borcudur. Amacımız kesinlikle farklı milletlerin destanlarını kendimize mal ederek kültürel bir ırkçılık yapmak değildir. Büyük Önderimiz Mustafa Kemal Atatürk'ün '' Büyük devletler kuran ecdadımız, büyük ve şümullü medeniyetlere de sahip olmuştur. Bunu aramak, tetkik etmek, Türklüğe ve cihana bildirmek bizler için bir borçtur'' 4 sözünü kendimize şiar edinerek doğrudan ve dolaylı olarak etki ettiğimiz her milletinin tarihini ve kültürünü inceleyerek gelecek nesillere tarihin her döneminde bulunduğumuzu bilimsel bir dille açıklamaktır.

En Europe, les relations que les immigrés turcs entretiennent avec l’islam suscitent de nombreuses interrogations. Repère culturel essentiel dans la construction d’identités en migration ? Choix idéologique et politique en réponse à la pression des institutions de pays laïques ? La religion musulmane se présente également chez les jeunes générations
comme un levier paradoxal d’intégration. Pour apprécier la diversité des rapports entre des individus, une religion et des institutions, cette analyse compare la situation des Euro-Turcs en Allemagne, en France, en Belgique et aux Pays-Bas.

In numerous European countries, there has been a wave of prohibitions
against Islamic practices ranging from ritual animal slaughter
to the building of mosque minarets, from male circumcision to
women’s headscarves. Moreover, religious conservatives among the
Muslim minority are almost completely excluded from the national
legislatures. As such, there is a “representation gap” between conservative
Muslims and their leftist representatives. This ideological
disconnect between the Muslim constituencies and their representatives
can be observed in almost every continental European country,
and it seems to persist across time. Despite major improvements
in some countries over the last decade, Muslim minorities are still
underrepresented in the national legislatures of most Western European
countries. Unfortunately, the descriptive representation of
Muslim minorities, that is, Muslim-origin MPs in the national legislatures,
does not necessarily translate into the substantive representation
of the religiously specific interests of the Muslim minorities.

This paper looks at the evolution of the image of the Turk in the Germanies throughout the sixteenth and seventeenth centuries. While scholars have argued that the conquest of Constantinople in 1453 and the Siege of Vienna in 1683 were the main turning points in the German representation of the Turk, I argue that Suleyman's siege of Vienna in 1529 was the second major event that altered German perceptions and fears of the Ottoman Turk.

Bu çalışmada İmparatorluk döneminden Cumhuriyet dönemine, Türk toplumunun ve devletinin Avrupa'ya olan akademik, ekonomik ve siyasi alakası; Avrupa'ya çeşitli nedenlerle göç eden Türkler üzerinden ele alınmıştır. İkinci Dünya Savaşı ardından kalkınmak isteyen Avrupa, kapılarını vasıfsız yabancı işçilere uzun bir süre boyunca açık tutmuş ve bu durum günümüz Avrupa'sının sosyodemografik ve ekonomik yapısını, Avrupalıların Türk imgelemini, Türkiye-Avrupa Birliği ilişkilerini etkilemektedir. Avrupa'daki göçmen Türklerin durumu ele alınırken olumlu ve olumsuz boyutlar birlikte değerlendirilmiştir. Bu çalışma, Avrupa Türklerinin günümüzdeki durumunu, Avrupa ve Türkiye siyasetinde ve Türkiye halkı üzerinde ne denli etkili olabileceğini ortaya koymayı hedeflemektedir.

The work considers well-known plot from The Chronicle of John, Bishop of Nikiu, about the ruler of some barbarous nation – Qetrades (Ketrades). The author refers to information about John’s life and explores the information considering his awareness on the matter. The work presents an analysis of historiography on the relationship between historical characters, recorded by various medieval authors.
The author concludes that the information about the upbringing of Qetrades by the Byzantine royal court and also his baptism, known only from The Chronicle of John, has been mistakenly brought on Kubrat – The Ruler of Great Bulgaria on the basis of a mistranslation and questionable historical interpretation.

Данная работа рассматривает известный сюжет из Хроники Иоанна Никиусского о правителе некоего варварского народа Кетрадесе. Автор приводит сведения о жизни Иоанна, изучает сведения о его информированности. В статье приведен анализ историографии по вопросу о соотношении исторических персонажей, зафиксированных у различных средневековых авторов.
Автором сделан вывод о том, что информация о воспитании при византийском дворе и крещении Кетрадеса, известная только из пассажа Хроники Иоанна Никиусского, была перенесена на Кубрата – правителя Великой Болгарии лишь на основании неточного перевода и сомнительной исторической интерпретации.

Erdogan has lifted the regime of bureaucratic control in Turkey—a regime that is unacceptable in any democracy as it discredits elections and ignores the will of the people. However, Erdogan, the first directly-elected president of Turkey, is also responsible for understanding and embracing the concerns of the people as the “guardian of the elected.” As such, he wants to change the system from parliamentary to presidential. This alone is not problem, and could even be better for Turkey. But to establish a true liberal democracy in Turkey, we need to change not only the system, but also the mentality. Turks have to realize the two most important principles of liberal democracy: respect for majority rule and pluralism. The expectation from Erdogan is not to create “the society” but to establish “the state” in which free, prosperous, peaceful, and respectful society exists—as he has done before. There is no doubt: a Turkey that is stable, liberal-democratic, powerful, and peaceful is valuable both for himself and for the region. Erdogan is the one and only candidate who might create this Turkey.

This paper focuses on identity formation of Turkish immigrants living in Germany.Before diving into the topic , I will try to draw theoretical and philosphical framework of concept of identity in social sciences.Then,I will explain the importance of migration for identity formation.At this point , I would like to note that the literature about identity is huge as it has always been important concept in social sciences.Because of this reason it was not possible for me to cover the whole literature.At the final chapter of this paper,I will point out the fact that there are different dispositions among Turkish immigrants and unlike popular stereotypical mis-representation of Turkish immigrants in western discourse , the big proportion of them have become politically, socially, economically and culturally integrated and active agents in their country of settlement.However there is also sociological literature about perceived discrimination experienced by Turkish people in Europe.This generally leads them to construct reactive ethnicity. It is also possible to see the reflection of this on urban physical setting as they tend to live in certain neighborhoods.

Uzun yıllar sadece para kaynağı olarak görülmüş, Türkiye’de hangi Avrupa ülkesinden gelirse gelsin Almancı sıfatı takılmış olan Türk toplumu bugün Avrupa’daki yeni ‘uç beyleri’ olarak nitelendirilecek kadar önemsenmektedir. Fakat söz konusu Türk toplumu yaşadıkları ülkelerde kendilerini ifade edebiliyor, taleplerini yönetimlere ulaştırabiliyor mu? Siyaset içinde yer alabilmeleri için imkânları var mı? Siyasal eylemlerini belirlerken nelerden etkileniyorlar? Türkiye’nin bu yeni toplumsal elçilerinden beklentileri var mı?...

Öncelikle, çalışmaya temel olarak, siyasal katılım olgusu ile Almanya, Hollanda ve Belçika’daki siyasal katılım imkânları incelenmiştir. Bu ilgiler ışığında Avrupa Türk diasporasının siyasal katılım gösterdiği toplumsal ve bireysel ortamlar değerlendirilmiştir. Tarihsel olarak kaleme alınan kitabın önemli taraflarından biri anlatılan olgu ve olayların teorik çıkarımlarının yanında somutlaştırıcı bölümlerin de yer almasıdır. Çalışmaya konu olan ülkelerdeki birçok Türk asıllı milletvekilinin desteğinin yanında milletvekilleri Özcan Mutlu, Tunahan Kuzu, Emir Kır, Fatma Pehlivan ve İsmail Ertuğ’un somut katkıları bu nedenle değerlidir. Son dönemin çok etmenli ve karmaşık Avrupa siyasal yaşamına Türk diasporasının katılımına atfedilen önemin nedenlerini bu kitapta bulabilirsiniz.

Due to a Lack of statistically reliable and accessible information in the nineties, the author up to recent years has been able to provide information on the Origin of Turks in the Netherlands on a provincial (il) scale only. In this article, he presents a far more detailed picture at provincial district (ilçe) level on the basis of new material on returnees. His article is accompanied by tables and maps. Most of this material was published in Turkish in Kebikeç, No. 60 (2010)

The fact that Turks represented the most important military and political
power in Europe starting from the 14th century onwards, has led to the
creation of a pejorative Turkish image in the memory of European Christians
throughout Europe. The struggle between Turks and European societies and
the centuries of struggles and defeats have determined the Turkish image in
the world of European thought. From this point of view, the Turks were
envisioned as horrible, barbaric, and people who were fed with feelings of
hatred towards themselves, a punishment sent by God and wrath of God. This
pejorative image created by the Turks in the minds of Europeans has been
verbalised by various literary and folklore products up to the present day, and
Turkish perception that exists in the minds of Europeans has inspired the
literacy such as novels, ballads, epics. On the other hand, in the era of
romantic nationalism, the pejorative Turkish perception and the Turkish
hostility in the minds of the peoples living in the Balkan region, which
constitute the most complex region of Europe in terms of multiethnic
structure, have a great role in the formation of their national history and
identities. In this study, we will focus on how Turks and Turkish images are
reflected in the heroic poems of Slavic communities that we defined as
Southern Slavs, living in the borders of Bosnia, Herzegovina, Croatia, Serbia
and Montenegro. We will also try to determine effect of the ethnic and religious
identities of the Catholic, Orthodox and Muslim epic narrators on the
structure of the epics and the Turkish image in the epics. The aim of this
study is to reveal the positive and negative characteristics of the Turkish
image formed by the influence of the Turkish domination that has lasted for
centuries in the depths of the South Slavs through the epics of folklore
products which best reflect the collective subconscious of societies.

In the Western Thrace region of Greece, there is a Muslim-Turkish Minority that has had a series of problems with the Greek government and with the local Greek Majority. After a period of increasing tensions and deterioration in government-minority and minority-majority relations in Western Thrace (1974-1990) -- and when there were signs that the conflict was going to turn violent -- the situation began to de-intensify gradually but substantially. The period of deterioration was then followed by a period of improvement (1990-2003/4) in the situation of the Minority, and in its relations with the Government and the Majority.

This dissertation examines the dynamics that led to the deterioration in the first period, the reasons behind the shift from deterioration to improvement, and the dynamics that made the improvement long-lasting, uninterrupted and significant. To understand these dynamics and the changes, I have used a modified version of the Political Systems Analysis model, developed by David Easton. The data was collected from primary and secondary sources on the conflict from these two periods, and from interviews with individuals from the Minority, the Majority, and the Greek government.

This research shows that the Political System Analysis model can be very useful in explaining why and how the Government changed its policies, and how the situation in Thrace first deteriorated and then improved. The most important conclusion of the dissertation is that it was the change of the inputs from the actors and the addition of new actors that contributed to the Greek Government's pro-Minority shift in its policies. Another conclusion of this research is that in a democratic political system where the government is responsive to inputs from actors in its political environment, the freedom to peaceful protest is respected, the inputs from transnational and international actors (such as the European organizations) are important, ethnic conflicts, though a major problem, can be dealt with peacefully and constructively.

The dissertation ends with recommendations for further research and with suggestions as to what each of the key actors in the W. Thrace conflict should do to improve the situation in the region even further.

The paper is devoted to a large group of Turkic-speaking Bulgarians who migrated to Bavaria, Carinthia and Italy in the 7th century. The author cites information from written sources about the Bulgarians led by Alzek and considers the correlation of these data with modern archaeological data.

Статья посвящена большой группе тюркоязычных болгар, мигрировавшей в VII веке в Баварию, Карантанию и Италию. Автор приводит сведения письменных источников о болгарах, предводительствуемых Алзеком, и рассматривает корреляцию этих сведений с современными археологическими данными.

As the market for Islamically permissible (halal) products expands, so do critical discourses on the production and consumption of halal in Europe. In France, one of Europe’s largest and fast growing halal markets, while some fear a halal takeover of the French foodscape, others question the authenticity of the products stamped with halal signs. This paper writes against both discourses by exploring the meaning halal takes beyond the sign. It examines how halal attains its meaning as a product of a complex relationship of trust. In describing this relationship, it draws on accounts provided by members of the Turkish community in Strasbourg, France and examines the decision-making process through which Muslim Turks navigate the European foodscape and access halal products. Rather than being driven by alarmist calls, the paper urges to revisit and learn from the ways Muslims negotiate halal in a field long shaped by uncertainty and doubt.

This report examines Islamophobia in Greece in 2018 taking all local, national and international developments into account. The main outcome of this year’s report is that Islamophobia continues to exist in different realms across Greece. Even if Islamophobia remains manifested mainly on the discursive level as anti-Muslim hate
speech, physical violence towards Muslims and sacred places of Islam continued at a lesser extent. In this respect, attacks targeting some immigrants and refugees as well as their NGOs based in central Athens took place in 2018. Moreover, the exterior of a mosque located in Western Thrace was defamed with anti-Turkish slogans while Golden Dawn continued protesting against the mosque of Athens. Furthermore,
a demonstration was organised by theologians, Orthodox Church figures and some religious groups in Syntagma Square against the new religious school textbooks which included more information about religions other than Orthodox Christianity,
including Islam. Meanwhile, a few national and international initiatives were also launched in Athens seeking to fight racism, discrimination, and Islamophobia at different levels of Greek society. Based on the report’s existing findings, Islamophobia is primarily manifested in Greek politics, printed and electronic media, and among some Orthodox Church
figures, while it is relatively limited in the education and justice system. Also, the Greek law does not seem to be powerful enough in fighting anti-Muslim hatred inside Greek society in a way that the vast majority of perpetrator(s) of Islamophobic attacks remain unidentified in general. That is to say, even some politicians and clerics
of the Greek Church who keep repeating their Islamophobic discourses overtly in their written or oral statements are never penalised for their hate-motivated behaviour. With the exception of a few state and NGO initiatives, almost no progress has been achieved in effectively fighting Islamophobia across Greece. For the purpose of addressing this vacuum, an official observatory mechanism, which needs to fully
cooperate with Muslims, should be formed urgently and start monitoring any type of Islamophobic behaviour and incidents occurring in different parts of the country. Also, a series of training seminars particularly for civil servants and journalists could be organised so as to develop their knowledge about Muslims and Islam in Greece.

Abstract: In this paper, it is suggested that identity description of the first, second, third
and other generations of Euro-Turks can be analysed within the context of oneconsciousness,
double-consciousness and one-consciousness conceptualizations
by putting double-consciousness into the centre. In this analysis, meta-analysis
method will be used in the light of the findings obtained in field research about
Turkish immigrant population settled in several European countries such as
Germany, French, Belgium, Denmark and Sweden etc. In this context, it is thought
that one-consciousness refers to the identity of the first generation brought from
homeland, double-consciousness refers to the identity of the second and/or the
third generation seesawing between two worlds and again one-consciousness
refers to the identity of the third or the next generation losing their own ethnic
culture and having a new identity in the host country. Each level of consciousness
is thought to have different profiles due to several factors such as the social
identity and belonging definitions of immigrant communities and their settlement,
socio-cultural and economic status, civil organization style, integration process
and culture of living together in the host country. Undoubtedly, to verify these
conceptualizations it must be stressed that some more specific field research is
strongly needed.
Keywords: Euro-Turks, Migration, Identity, One Consciousness-Double Consciousness-
One Consciousness

ÖZ Almanya'da 1964 yılından itibaren göçmenlerin ana dillerinde yayınlar ya-pılmaya başlanmıştır. Bu yayınlar, 1980'lerin artmış ve çeşitlenmiştir. Özellikle 1990'lı yıllardan itibaren özel televizyon kanallarının yayın hayatına başlaması ile birlikte çok seslilik ilkesinin egemen olduğu bir döneme geçilmiştir. Avrupa'da yaşayan göçmen Türklere televizyon aracılığı ile uzatılan el, Türk toplumu içinde yankı bulmuş ve bir arz talep ilişkisi oluşturacak şekilde her kuşaktan insanın Türk-çe işitme ve Türkiye'den haber alma ihtiyacını karşılamaya başlamıştır. Bu araştırmada kendi dilleri ve kültürlerini yaşatma ve Türkiye ile olan bağlarını sürdürme açısından önemli yer tuttuğu düşünülen Türkçe televizyon yayın-ları ve Türkçe hakkında, Avrupalı Türklerin görüşlerini ortaya koymak amaçlanmış-tır. Bir tür olgu bilim araştırması olan çalışma kapsamında uzman görüşü ve ilgili alanyazın göz önünde bulundurularak yarı yapılandırılmış görüşme formları hazır-lanmıştır. Çalışma grubunun amaçsal örnekleme ile belirlendiği araştırmada Avru-pa'nın çeşitli ülkelerinde yaşayan 38 Türk göçmen ile görüşülmüş ve bu görüşmele-rin içerikleri analiz edilmiştir. Böylece Türk televizyon kanallarının ana dili olarak Türkçe ediniminde ve Türk kültürünün geleceğe aktarılmasına ilişkin rolünün belir-lenmesine çalışılmıştır. Beş tema etrafında toplanan bulgular ışığında Türkçenin ve Türk kültürünün geleceğe aktarılmasında Türkçe televizyon kanallarının katkısını yadsınmamakla birlikte daha nitelikli programların hazırlanması gerektiği sonucuna ulaşılmıştır.

Abstract: The Presidency of Religious Affairs (DIB) has overseas organizations under
the name of ‘Office of the Counsellor for Religious Services’ affiliated to the Turkish
Embassies in European countries where Turkish citizens reside. Within this
framework, The Religious Services Office of the Embassy of the Republic of Turkey
in Germany was founded in 1980. In July 5, 1984, ‘The Turkish-Islamic Union
for Religious Affairs-DITIB’ affiliated with this Office was established in Cologne.
DITIB started organizing various activities, such as religious, social, cultural and
educational, through mosque unions for both Turkish and other Muslim immigrants
living in Germany.
In this paper, we will try to analyse its religious education activities with a macrodescriptive
method. It is thought that DITIB has tried to solve Turkish immigrants’
problems that come out during the integration process, to keep their integrity, and to
ensure the continuity of their community. According to our research, DITIB has been
considered by Turkish Muslim immigrants as the most reliable foundation among
the other Turkish religious organizations in Germany.
Keywords: DITIB, Religious Education Services, Turkish Immigrants, Germany.

The manifold aspects of the emergence of a thorough cultural exchange between Europe and China from the 16th to 18th centuries still arouse astonishment and demand further reflection. These proceedings of the symposium “Europe in China –China in Europe” in commemoration of Matteo Ricci gather together historical contributions which deepen the understanding of the scientific, artistic and missionary engagement of Matteo Ricci and his followers, as well as, conversely, on the spreading of knowledge about China in Europe.
Michela Fontana and Artur K. Wardega focus their attention on the deeds and accomplishments of Matteo Ricci. Wenmin Xu and Sanle Yu bring almost unknown Jesuits and China missionaries from Switzerland to our notice. Claudia von Collani gives a profound insight into the role of women in the China Mission and its reception in Europe. Erich Zettl is illustrating in a fascinating and exemplary way the artistic side of the Jesuits’ commitment at the court of the emperor. Peter F. Tschudin expounds the history of paper production in China and subsequently in Europe. Jean-Pierre Voiret highlights the problems of the reception of Chinese thought by western missionaries.

This research paper looks at the "generation after" the so-called "Revival Process" (1984-89) in order to explore the intergenerational transmission of memories of family traumas related to the largest assimilation campaign in Communist Bulgaria, which was implemented in the 1980s. To investigate how young Turks and Muslims hold, recollect, and contemplate family memories, this qualitative empirical research was conducted through in-depth interviews complemented with a semi-structured and theme-guided questionnaire. Adopting an ethnographic sensibility, this study unravels an inconspicuous yet present web of family memories about the Revival Process and its aftermath, and an accompanying narrative that is verbalised in the most intimate spaces of everyday life. At a personal level, it turns out that the Turkish and Muslim generation of post-memory does not ransack the history of the Revival Process for political profit. Instead, it argues that there is a lack of self-examination with respect to the recent past in Bulgaria.

Abstract: Referring the Turks that migrated to European countries as ‘temporary workers’ in 1960, it is obvious that neither the Turkey nor the receiving countries had no policy about migration because of the thought that they would ‘go back to their
homeland’. Since late 1970s, the receiving countries’ points of view have changed
in the way that Turks were not be temporary but permanent. So they developed
some strategies and policies. The purpose of these new laws/policies was to take
the migration wave under the control and supporting immigrant integration in
Europe. Turkey as an emigration country, during those days, started to take some
serious steps about preventing its own citizens from assimilation and helping them
to integrate successfully.
During the migration period, from the early 1960s to the middle of 1980s, there
was no official religious services for Turkish immigrants. For about 20 years, those
people had been destined to be on their own. Within that period religious services
had also been carried out mostly by some Turkey based religious groups,
communities and movements. In this paper, the influence of Turkey-connected
religious groups and communities on the daily religious life of European Turkish
will be evaluated with a macro-sociological point of view.
Keywords: European Turks, Daily Religious Life, Religious Groups and Movements

Özet The Turkish minority in Bulgaria makes up a significant part of the country's population. What makes this Turkish minority maintain their culture and identity for nearly six centuries is their mother tongue which they have kept and used so long. The purpose of this paper is to analyze the historical period of mother tongue education of Turkish minority in Bulgaria and to examine the developments in Turkish language education in Bulgaria today. While doing so, the study aims to highlight political, economical and social elements that affect Turkish language education. The findings of the study indicate that the quality and situation of Turkish language education in Bulgaria suffered to a great extent from changes in political regimes. However, positive efforts have been observed in mother tongue education of Turkish minority in Bulgaria especially during the EU membership process of the country. Özet Bulgaristan'da yaayan Türk azınlık Bulgar nüfusunun önemli bir bölümünü oluturmaktadır. Türk azınlıın yaklaık altı yüz yıl boyunca kültür ve kimliklerini yaatabilmelerinin neden uzun süredir korudukları ve kullandıkları ana dilleridir. Bu çalımanın amacı Bulgaristan'daki Türk azınlıa salanan ana dil eitiminin tarihsel sürecini çözümlemek ve Türk dili eitiminde ülkenin deien politik yapılarına balı olarak ne tür gelimeler olduunu incelemektir. Aynı zamanda Türk azınlıklara ana dil eitimini etkileyen politik, ekonomik ve sosyal öeleri vurgulamayı amaçlamaktadır. Aratırmanın bulguları, Bulgaristan'daki Türk azınlıın anadil eitiminin durumunun ve niteliinin ülkedeki yönetim biçimi deiikliklerinden büyük ölçüde etkilendiini göstermektedir. Ancak özellikle Bulgaristan'ın Avrupa Birlii üyelii sürecinde, Türk azınlıın ana dil eitiminde olumlu çabalar gözlenmektedir. Anahtar Sözcükler: Bulgaristan'daki Türk azınlıı, Türk Dili, Ana Dil Eitimi, Kimlik.

Voting from abroad (VFA) is a complex norm and practice due to the multilevel processes, structures and actors involved. This article explores the reasons behind the eventual adoption of this practice within the context of a long and well-known history of emigration in Turkey. During the 2014 Turkish presidential election, emigrants from Turkey were finally allowed to participate from abroad even though legislation giving them this right has been in place since 1995. Based on archival research and fieldwork in Germany and the United States, this article discusses the varying relevance of three central explanatory factors to the implementation of VFA: emigrant lobbying, the electoral expectations of potential benefit by the governing party, and the presence of broader, state-led diaspora engagement policies. The first of these is important but insufficient, whereas the second factor is necessary. Moreover, the presence of broader, state-led diaspora engagement policies is a mediating factor. This article finds that specific actors like political parties may play the crucial role, highlighting the need for critical examination of their role in the implementation process.

We approach Turkish mobility using a culture of migration perspective with reference to conflict. Conflicts are defined broadly into an array of situations including minor disputes, tensions or latent conflicts on the one hand and major violent events on the other. These situations, defined along a security continuum shape individual perceptions. Increasing perceptions of human insecurity are positively correlated to a rise in migration propensity. Applied to Turkey’s international migration history we note that major conflicts have determined inflows and outflows of populations and created a Turkish culture of migration, which reinforces continuous population flows between countries of destination and origin. Migration flows between Germany and Turkey are exemplary in this regard.

The contemporary world has been facing legal or illegal migrancy, based on social, economic, political, and religious determination.  The number of migrants is growing every day. Mostly they are moving from the East to the West or Europe. Movement is not only physical activity, but it is displacement of culture, traditions and customs from one ethnical space to another one. During migration people take with them part of the total culture.  On the new soil they encounter new reality, which could be the reason of dual existence, dissatisfaction.
Our research addresses issue of migration of Turkish Georgians in 1960s, from Turkey (Village Hayriye) to Germany (Bergneustadt).  Three different cultural elements: - Georgian, Turkish and German, influence their mode of life and affect everyday perception of reality. 
During the Russo-Turkish War in 1877-78, Adchara and other historical provinces of Georgia were attached to the Russian Empire. One part of the Georgian population came under Russian rule; the other part emigrated as “Muhajirs” to Ottoman Turkey. As a result of living in culturally different countries (Russia, Ottoman Empire), the life ways of the Georgian Muslim communities began to diverge.  In 1960s due to high levels of unemployment in Turkey and the need for inexpensive labour in the expanding economies of Europe, Turkey concluded bilateral agreement to supply workers to Germany. Approximately one million Turks crossed the border up to 1974, hoping to get rich fast. Twofold Muhajirs at the crossroads of three cultures, without (home) land, the real and permanent one, strangers in foreign and “native” land, torn apart by two sorts of memories, try to make a new beginning, to fit in with new “motherland” (Germany) and at this time to maintain ethnic culture, space and identity.

Key words: Turkish Georgians, migration to Germany, perception of home, nomadism.

Marin Barleti (c. 1460-c. 1512) was an Albanian humanist who in two great works described wars between Turks and Albanians. Even though he had himself experienced the Turkish siege of his home town Shkodra, his view on the enemies was more tolerant than most of what is documented in Europe of the 16th century.

The Turks are the largest national minority in Bulgaria. Since the creation of the independent Bulgarian state in the 19th century, i.e., since the Turks began to function as a minority group in this country, they have not identified with their new homeland nor integrated with other ethnic groups. After 1989 the situation has changed, the symbol of which is the activity of the Movement for Rights and Freedoms (DPS). The article addresses the situation of the Turkish minority in this new, changed reality of modern Bulgaria.

In this paper, it is suggested that the description of social identity and the sense
of belonging of European Turks can be analysed on the basis of the ‘doubleconsciousness’ concept of Du Bois (1999). The main argument of this paper is that the social identity descriptions of immigrant Turks residing in Europe can be
examined within the context of the single consciousness-double consciousness-single
consciousness conceptualisation. This argument is supported by findings of
field studies performed on Turkish immigrants resided in various European
countries (Kaya and Kentel, 2005; Kaya and Kentel, 2008; Gelekçi and Köse, 2011;
Özmen, 2012; Akıncı, 2014; Göker, 2015). This conceptualisation is sought to be
produced via the meta-analysis method, and the idea is that it can offer some
significant insights on approaches to analyse both social identity and the sense of
belonging of each immigrant generation, and co-existence patterns with the rest of
society which they live in. It should be mentioned that in order to test the validity
of this argument there is a need for specific field studies.