The Modernization Process in Two Oriental Music Cultures: Turkish and Japanese

Signell, Karl

doi:10.2307/833790

Cited by 23 publications

(3 citation statements)

References 3 publications

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“…The curriculum of the Royal Military School (Mekteb-i Harbiye), which was especially designed to provide western-style education, was prepared in a secular style (Eser, 2012). In addition, the traditional military band (Mehter) was abolished, and the Imperial Band was founded (Signell, 1976). Additionally, royal medical school was also opened in this period, and this school became one of the symbols of secular education of that time (Yıldız, 2017).…”

Section: Reforms In Educationmentioning

confidence: 99%

Educational Reforms During the Reign of Mahmud II in Turkey

2023

IJSSES

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Mahmud II came to the throne in 1808 after very difficult processes. Afterwards, he carried out many reforms within the State. Mahmud II implemented many reforms, especially in the western style, and followed the developments in the West closely. One of the most striking features of this period is the opening of westernstyle and secular education institutions in contrast to the traditional education that has existed in the state for hundreds of years. The aim of these educational institutions is both to save the State from collapse and to modernize the society. Especially in this period, it is possible to see that the Ottoman state elite followed and implemented all kinds of developments in the west. These developments emerged especially in the field of education.

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Section: Reforms In Educationmentioning

confidence: 99%

Educational Reforms During the Reign of Mahmud II in Turkey

2023

IJSSES

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“…Despite Atatu¨rk's well-known personal fondness for Turkish classical music (Ayas, 2014), he believed it was too 'unsophisticated' to 'feed the needs of the creative Turkish soul ' (quoted in Oransay 1985, cited in Erol, 2012. He was also wary of its potential to impede the Westernisation project, and because it was taught in Sufi lodges (tekkeler), stimulate an Islamist revival (Signell, 1976). Atatu¨rk abolished the tekkeler in 1926 and banned Turkish classical music from educational institutions in 1927 (Tekelio� glu, 2001).…”

Section: Music Education Nationalism and Cultural Change In Turkeymentioning

confidence: 99%

Protectionism and rapprochement in Turkish higher music education: An analysis of the mission and vision statements of conservatoires and university music departments in the republic of Turkey

Parkinson

Gardner

2020

Arts and Humanities in Higher Education

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Music education institutions have played a prominent role in mediating national identity in the Republic of Turkey since its founding in 1923. Initially tasked with suppressing Ottoman heritage, their nature and status changed with the ascendance of political Islam, when interest in Turkey’s Ottoman past grew and the Western aesthetics of the founding elite were increasingly contested. While music education continues to be a site of national identity construction in Turkey, no studies focus on the ideological climate of music education in the era of the Justice and Development Party, who have heralded a ‘New Turkey’ rooted in conservative Islam. We explore the discursive terrain of Turkish music education by analysing the mission and vision statements and other website texts of 71 conservatoires and music departments. Our findings reveal protectionist attitudes towards repertoires and traditions associated with competing nationalist visions, but also an emergent, reconciliatory structure of feeling and advocacy for pluralism.

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“…It is only with Sadettin Arel (1880-1955) that classical Turkish music found a polemicist equal to the task of taking on the ideas of Gökalp. (Feldman, 1990-1: 100) Gökalp's views have chiefly been discussed from the 1970s to the present day from both insider and outsider perspectives (Behar, 1987(Behar, , 2008Behar et al, 1994;Belge, 1983;Belge et al, 1980;Feldman, 1990-1;Karahasanoğlu and Skoog, 2009;Markoff, 1990Markoff, -1, 1994O'Connell, 2000;Özbek, 1991;Signell, 1976;Stokes, 1992;Tekelioğlu, 1996;Üstel, 1994). 'In describing "Eastern" music as morbid, Gökalp is clearly speaking the language of the western orientalist' (Stokes, 1992: 34).…”

Section: Music Reform As 'Symbolic Violence'mentioning

confidence: 99%

Music, power and symbolic violence: The Turkish state’s music policies during the early republican period

Erol

2012

European Journal of Cultural Studies

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The importance and significance of music in terms of the state and society were discovered and redefined at particular junctures in the history of the Ottoman Empire and modern Turkey. This history is simultaneously Turkey’s history of modernization and westernization, extending back to the institutional reforms of the late Ottoman era and epitomized by the establishment of a secular nation-state in 1923. The musical values of the people and their popular experiences were simply ignored by the Kemalist reform of music and this caused a great deal of unrest and discussion. Given the definition by Bourdieu, who extended Weber’s definition of state, it might be argued that music reform is a paradigm example of ‘symbolic violence’ operated by the state. This article provides a historical analysis of the Turkish state’s music policies with the aim of examining their changing meanings within the general context of the history of modernization in Turkey.

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The Modernization Process in Two Oriental Music Cultures: Turkish and Japanese

Cited by 23 publications

References 3 publications

Educational Reforms During the Reign of Mahmud II in Turkey

Educational Reforms During the Reign of Mahmud II in Turkey

Protectionism and rapprochement in Turkish higher music education: An analysis of the mission and vision statements of conservatoires and university music departments in the republic of Turkey

Music, power and symbolic violence: The Turkish state’s music policies during the early republican period

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