Ottomentality: neoliberal governance of culture and neo-ottoman management of diversity

Erdem, Chien Yang

doi:10.1080/14683849.2017.1354702

Cited by 20 publications

(4 citation statements)

References 18 publications

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“…With this framing, AKP evoked an alternative foundational history that saw the Ottoman era in new light and drew on a new founding moment: 29 May 1453, when Sultan Mehmet II conquered Constantinople, the then capital of Byzantine Empire (Çınar 2005, 138-167). Ottomania is omnipresent in AKP's rule, as revived in all facets of life from Ottoman-style constructions to an ever-expanding array of artistic and cultural artefacts, including historical films, soap operas, novels, museums, and exhibitions (Erdem 2017).…”

Section: The Temporal Template Of Populism and The Affective Regulatimentioning

confidence: 99%

The chronopolitics of national populism

Taş

2020

Identities

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Inspired by the populists' salient urge to recalibrate and locate contingent developments within a larger temporal order and establish historical continuity, this paper dwells on the chronopolitics of national populism and calls for a systematic treatment of time in these movements. Focusing on the neglected narrative dimension, such an inquiry will afford an alternative reading from which to engage with and critique the magnitude of populism. This study argues that despite ample variance and claims of uniqueness, national populisms employ a shared temporal template that accounts for a particular national subjectivity through a set of timing and sequencing of events complemented by affective stimuli. It focuses on the case of Turkey. More pronounced since 2013 Gezi Protests, the rising tide of national populism under President Tayyip Erdoğan's rule encapsulates how these populisms conflate the past, present, and future into a single narrative about the people's survival and prosperity.

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Section: The Temporal Template Of Populism and The Affective Regulatimentioning

confidence: 99%

The chronopolitics of national populism

Taş

2020

Identities

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“…Considering the case of Stevi Stefan Church in Fener, Walton (2021) argues that a sanitised history of İstanbul emphasising the cosmopolitan life of the 'good old days' is presented to support the pursuit of contemporary political ends. While he focuses on the presentist nature of the heritage, Erdem (2017) claims that neo-Ottomanism goes hand in hand with neoliberalism, 'which involves the withdraw of the state's role as a provider of arts and culture to the public, transformation of the cultural sphere into a free market, and reduction of the state's intervention to ensure the functioning of the free market culture' (p. 8). For this reason, Erdem (2017) suggests the concept of 'Ottomentality' as 'an authoritarian type of governmentality' that includes rules and practices grounded in 'selective and pragmatic interpretation of Ottoman-Islamic pluralism ' and history (p. 11).…”

Section: Coffee Shop Owners As Unexpected Tourist Guidesmentioning

confidence: 99%

“…While he focuses on the presentist nature of the heritage, Erdem (2017) claims that neo-Ottomanism goes hand in hand with neoliberalism, 'which involves the withdraw of the state's role as a provider of arts and culture to the public, transformation of the cultural sphere into a free market, and reduction of the state's intervention to ensure the functioning of the free market culture' (p. 8). For this reason, Erdem (2017) suggests the concept of 'Ottomentality' as 'an authoritarian type of governmentality' that includes rules and practices grounded in 'selective and pragmatic interpretation of Ottoman-Islamic pluralism ' and history (p. 11). In this respect, Ottomentality offers not only an ideology but also a framework in which ordinary citizens can participate as entrepreneurs or customers with the help of marketed cultural products such as museums, TV series, or consumer goods.…”

Section: Coffee Shop Owners As Unexpected Tourist Guidesmentioning

confidence: 99%

“…The neo‐Ottomanism of the Justice and Development Party ‘as a political ideology aimed to revive the Ottoman past in various domains’ (Aykaç, 2019, p. 164) has brought with it the erasure of İstanbul's late Roman and Byzantine heritage while highlighting its Ottoman past. Although this formulation of neo‐Ottomanism could be dated back to the 1980s, its revival happened through its dominance in Turkish foreign policy (Erdem, 2017) and then it quickly spread to other domains such as education (Tokdoğan, 2018), museums (Bozkuş Barlas, 2014; Kınıkoğlu, 2021), and TV series (Ergin & Karakaya, 2017). With its usage in current political debates and dissemination into daily life, history has been politicised (Palabıyık, 2018).…”

Section: Historical Background: Fener Balat and Ayvansaraymentioning

confidence: 99%

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Coffee Shop Owners as Unexpected Tourist Guides in İstanbul's Fener, Balat, and Ayvansaray Neighbourhoods

Karakılıç

Narlı

2023

Sociology Lens

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This study aims to understand how the durability of the past may be visible in a place whose past is constantly reinterpreted and unintentionally remade by coffee shop owners in their conversations with their customers in the framework of ongoing economic transformations while they weave their own identities into that of the neighbourhood. In the absence of any readily available information about the history of the area, the coffee shop owners of the Fener, Balat, and Ayvansaray neighbourhoods of İstanbul interpret the cosmopolitan past of the area within the limitations of the materiality of these neighbourhoods under the influence of economic conditions. In this respect, while this article shows how social memory is commodified and tamed for daily usage, it also argues that it is a process that includes different actors and their interpretations, and that this process is bounded by the materiality and durability of the past.

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The impact of the hidden curriculum on international students in the context of a country with a toxic triangle of diversity

Baykut

Erbil²,

Özbilgin

et al. 2021

The Curriculum Journal

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The hidden curriculum, which refers to the ideologies that remain implicit in educational content, is often studied in the context of developed countries with a colonial past where there are efforts to redress the historical injustice of the colonial past. In this paper, we examine the impact of the hidden curriculum on international students in a country with a toxic triangle of diversity. The toxic triangle of diversity describes a context where there is extensive deregulation, voluntarism without responsibilisation of organisations, and absence of supportive organisational discourses for diversity. Most studies of the hidden curriculum have taken place in countries where there are national laws for equality, institutional responsibility to bias‐proof the curriculum, and supportive discourses for diversity. Drawing on a field study with nineteen international students (nine in the field of business studies and ten in other subject fields), we demonstrate how the hidden curriculum remains unattended and how it is legitimised through macro‐, meso‐ and micro‐level interactions that students have. We show that the hidden curriculum serves to silence different forms of exclusion, loneliness and discrimination that international students experience in the context of a toxic triangle of diversity. We suggest ways forward for undoing the damage done through the hidden curriculum in toxic contexts.

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Ottomentality: neoliberal governance of culture and neo-ottoman management of diversity

Cited by 20 publications

References 18 publications

The chronopolitics of national populism

The chronopolitics of national populism

Coffee Shop Owners as Unexpected Tourist Guides in İstanbul's Fener, Balat, and Ayvansaray Neighbourhoods

The impact of the hidden curriculum on international students in the context of a country with a toxic triangle of diversity

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