By Deniz Kandiyoti, Ayse Saktanber
Fragments of tradition explores the evolving smooth lifestyle of Turkey. via analyses of language, folklore, movie, satirical humor, the symbolism of Islamic political mobilization, and the transferring identities of diasporic groups in Turkey and Europe, this publication offers a clean and corrective point of view to the often-skewed perceptions of Turkish tradition engendered via traditional western opinions. during this quantity, essentially the most cutting edge students of publish Eighties Turkey handle the complicated ways in which suburbanization and the expansion of a globalized heart classification have altered gender and sophistication kinfolk, and how Turkish society is being formed and redefined via intake. in addition they discover the more and more polarized cultural politics among secularists and Islamists, and the ways in which formerly repressed Islamic components have reemerged to complicate the thought of an "authentic" Turkish id. participants learn a spread of matters from the alterations to spiritual identification because the Islamic veil turns into advertised as a way merchandise, to the media's elevated cognizance in Turkish transsexual way of life, to the position of people dance as a ritualized a part of public existence. Fragments of tradition exhibits how awareness to the trivialities of lifestyle can effectively get to the bottom of the complexities of a transferring society. This booklet makes an important contribution to either smooth Turkish experiences and the scholarship on cross-cultural views in heart jap experiences.
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Additional resources for Fragments of Culture: The Everyday of Modern Turkey
Only in the last quarter of the nineteenth century did local opponents articulate their views in published works, which, at the same time, began to reflect the growing number who criticized enslavement on moral grounds. In an earlier book I put the main argument that constituted the defensive position in the following words: The crux of the Ottoman argument was that slavery in the empire, as in other Muslim societies, was fundamentally different from slavery in the Americas. In the main, it was far milder because slaves were not employed on plantations, were well treated, were frequently manumitted, and could integrate into the slave-owning society.
Did the crime make sense—that is, were cause and effect factored in, or was it an act of whim, committed in a rage or out of despair, or was it committed to make a statement rather than to achieve a concrete goal? These and other considerations will be woven into the story to fill the gaps in the records and enable us to assess how slaves in Ottoman societies experienced their predicament and coped with it. For this kind of puzzle work, social historians will always need to use their imagination, albeit with due circumspection, to travel the distance between their own time and space and those inhabited by the people they study—in our case, the enslaved persons who lived in the Ottoman Empire during the long nineteenth century.
In other words, their agency depended on denial of services, whether in the fields, the mines, or the household—the last including sexual services and rearing and nurturing children, in addition to the rest of the domestic package. We might go somewhat further in defining the slaver-enslaved relationship as containing a component of an unwritten pact, which was personal, protective, remunerative, and emotional. In both household and field, fishery and quarry, but to varying degrees, the bond formed between the two was akin to a family bond, implicit to which was trust.