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voluptuarian · 2 months

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"New Turkey" Introductory Reader

I did so much research for my paper that the final product barely scratched the surface of what I've read or looked up in the course of writing it. As such, I feel like the scope of my paper is very basic compared to the depth of the issue. (And considering how quickly I wrote it, frankly I'm not that sure of its actual writing quality.)

My research topic was current Turkish politics, centering on recent policies of President Erdogan and his party, the AKP, who have dominated the country since the mid-2000s. In particular I wanted to look into the roots of, and meaning behind a sort of party motto/discourse/policy umbrella which started in 2014 when Erdogan became president and announced the arrival of a "New Turkey."

This motto has frequently been compared to "Make America Great Again," and is just as bold and lacking in specific meaning. It is also the mission statement behind much of what's happening in Turkey's social and political climate right now, so for anyone interested in what's been going on in Turkey in the recent past, or curious about where the country's current direction is leading, the "New Turkey" idea is central to everything.

Rather than just delete all my references I thought I would share them here for anyone who's interested. Consider this a bit of "New Turkey" intro. It includes most of what I used in my bibliography and some other sources I looked at but didn't get to include.

I'm including some newspaper articles here-- these are all very introductory-- they're helpful for people with no background at all on Turkey, as well as for anyone who's interested and doesn't want to go through an entire paper's worth of books and articles. All these should be accessible for most people, I think.

“Erdogan Elected Turkey’s President, Promises ‘New Era.’”

"21st Century Will Be the Century of Türkiye: Erdoğan."

"Recep Tayyip Erdogan Sworn in as Turkish President; Swearing-in Ceremony Caps Monthslong Campaign."

"Erdoğan's split personality: the reformer v the tyrant"

"Turkey, lavish new presidential palace proves divisive."

"Turkey Rages at Shoddy Construction of 'Earthquake-Proof' Homes."

(Also looking up information on the Gezi Park protests from 2013 or Fethullah Gülen and his movement will be helpful for newbies as well.)

Behind the cut is all the more scholarly stuff. I've included entries in citation form so all the info you could need is there; I've also included links to everything but I don't know how many will be accessible everywhere, or to people without accounts, or even usable (I had a couple links stop working during the process of writing this.) Hopefully even if you can't access them all through the links provided, looking up the article information or even reaching out to the author will get you access. Happy reading!

The progression and consolidation of erdoğanist authoritarianism in the New Turkey - Bilge Azgın https://www.tandfonline.com/doi/full/10.1080/14683857.2020.1764277

Bâli, Aslı Ü., 'The “New Turkey” At Home and Abroad', in Amal Ghazal, and Jens Hanssen (eds), The Oxford Handbook of Contemporary Middle Eastern and North African History, Oxford Handbooks (2020; online edn, Oxford Academic, 9 June 2015), https://doi.org/10.1093/oxfordhb/9780199672530.013.29‌

Bourcier, Nicolas. “Erdogan, the Enduring Reinterpreter of Turkish History.” Le Monde.fr, October 29, 2023. https://www.lemonde.fr/en/international/article/2023/10/29/erdogan-the-enduring-reinterpreter-of-turkish-history_6212761_4.html.

Cagaptay, Soner. “Making Turkey Great Again.” The Fletcher Forum of World Affairs 43, no. 1 (Winter 2019): 169–78. https://doi.org/https://www.jstor.org/stable/45289835.

Çevik, S. B. (2024). Grandiose dreams, mega projects: Ottoman nostalgia in ‘new Turkey’. International Journal of Applied Psychoanalytic Studies, 21(1), e1846. https://doi.org/10.1002/aps.1846

Heper, M., & Toktas, S. (2003). Islam, Modernity, and Democracy in Contemporary Turkey: The Case of Recep Tayyip Erdoğan. The Muslim World, 93(2), 157-185. http://proxy.lib.ohio-state.edu/login?url=https://www.proquest.com/scholarly-journals/islam-modernity-democracy-contemporary-turkey/docview/216437044/se-2

ERDOGAN'S GRAND VISION: Rise and Decline - Hillel Fradkin, Lewis Libby (2013)https://www.jstor.org/stable/43556162?searchText=&searchUri=&ab_segments=&searchKey=&refreqid=fastly-default%3A07607ba3d65e40f3231e2694b7b6b306&seq=2

Eissenstat, Howard. "Recep tayyip erdoğan: From 'illiberal democracy' to electoral authoritarianism (born 1953)" in Dictators and Autocrats: Securing Power Across Global Politics, ed. Klaus Larres (Abingdon, Oxfordshire, U.K: Routledge, 2021) https://www.taylorfrancis.com/chapters/oa-edit/10.4324/9781003100508-25/recep-tayyip-erdo%C4%9Fan-howard-eissenstat

Cinar Kiper, “Sultan Erdoğan: Turkey’s Rebranding into the New, Old Ottoman Empire”, http://www.theatlantic.com/international/archive/2013/04/sultan-Erdoğan-turkeys-rebranding-into-the-new-old-ottoman-empire/274724/

Kocamaner, Hikmet. “How New Is Erdoğan’s ‘New Turkey’?” Middle East Brief, no. 91 (April 2015): 1–9. https://doi.org/https://www.brandeis.edu/crown/publications/middle-east-briefs/pdfs/1-100/meb91.pdf.

‌McKernan, Bethan. 2019. “From Reformer to ‘New Sultan’: Erdoğan’s Populist Evolution.” The Guardian, March 11, 2019, sec. World news. https://www.theguardian.com/world/2019/mar/11/from-reformer-to-new-sultan-erdogans-populist-evolution.

Populism, victimhood and Turkish foreign policy under AKP rule - Mehmet Arısan https://www.tandfonline.com/doi/full/10.1080/14683849.2022.2106131?src=recsys

Development of the 'New Turkey' Media Image: Substantive Aspect - N. E. Demeshko; V. A. Avatkov; A. A. Irkhin https://eds.s.ebscohost.com/eds/detail/detail?vid=0&sid=ea94c4bc-4632-4ee4-a8c2-df8b9f5973bf%40redis&bdata=JnNpdGU9ZWRzLWxpdmUmc2NvcGU9c2l0ZQ%3d%3d#AN=edsdoj.

Smith Reynolds, Aaron. “The ‘New Turkey’ Might Have Come to an End: Here’s Why.” giga. https://www.giga-hamburg.de/de/publikationen/giga-focus/the-new-turkey-might-have-come-to-an-end-heres-why.

Solomon, Hussein. “Turkey’s AKP and the Myth of Islamist Moderation.” Jewish Political Studies Review 30, no. 3/4 (2019): 128–35. https://www.jstor.org/stable/26801121.

Yavuz, M. Hakan. “Social and Intellectual Origins of Neo-Ottomanism: Searching for a Post-National Vision.” Die Welt des Islams 56, no. 3–4 (November 28, 2016): 438–65. https://doi.org/10.1163/15700607-05634p08.

Media in New Turkey: The Origins of an Authoritarian Neoliberal State - Bilge Yesil https://books.google.com/books?hl=en&lr=&id=w3tMDAAAQBAJ&oi=fnd&pg=PP1&dq=%22new+turkey%22+origins+erdogan&ots=iqHojS41ci&sig=KC201icwuSS6tseeNml_IFMnZWU#v=onepage&q=%22new%20turkey%22%20origins%20erdogan&f=false

Yilmaz, Ihsan. "Islamic Populism and Creating Desirable Citizens in Erdogan’s New Turkey." Mediterranean Quarterly 29, no. 4 (2018): 52-76. muse.jhu.edu/article/717683.

The AKP and the spirit of the ‘new’ Turkey: imagined victim, reactionary mood, and resentful sovereign- Zafer Yilmaz https://www.tandfonline.com/doi/full/10.1080/14683849.2017.1314763

#idk it felt wasteful just deleting everything so here you go #erdogan #recep tayyip erdogan #turkey #turkiye #turkish politics #current events #politics #ottoman empire #neo-ottomanism

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amereid1960 · 3 months

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العلاقات التركية الإسرائيلية من منظور العثمانية الجديدة

العلاقات التركية الإسرائيلية من منظور العثمانية الجديدة العلاقات التركية الإسرائيلية من منظور العثمانية الجديدة الكاتب : بوساحة آمال . راقدي عبد الله الملخص: اهتمت الدراسة بتناول المقاربة العثمانية الجديدة لتحليل العلاقات التركية الإسرائيلية. خاصة وأنها اتسمت بالمد والجزر منذ الإنفتاح التركي على منطقة الشرق الأوسط في ثمانينات القرن الماضي. لتصل إلى حد قطع العلاقات الدبلوماسية بين الطرفين. ولذلك…

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#Israel #Middle East #Neo-Ottomanism #Strategic Depth #Turkey #العثمانية الجديدة ; العمق الاسراتيتيجي ; الشرق الأوسط

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alewaanewspaper1960 · 3 months

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العلاقات التركية الإسرائيلية من منظور العثمانية الجديدة

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#Israel #Middle East #Neo-Ottomanism #Strategic Depth #Turkey #العثمانية الجديدة ; العمق الاسراتيتيجي ; الشرق الأوسط

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magnificentposting-fabrizioart · 1 year

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I actually showed this to a university class.

Remember when I said that I ended up watching Magnificent Century due to an assignment?

Well, the thing was about Turkish soft power, and we wanted a good allegory/meme to explain the main concepts.

There wasn't much given that what few soft power cartoons are around center on the US, Russia or China.

Obviously, me being me, I couldn't NOT also make this about dinosaurs.

Btw, the final exam had a question involving this presentation.

#soft power #allegory #political memes #history memes #neo ottomanism #turkish imperialism #imperialism #politics #muhteşem yüzyıl #magnificent memes #ask-i memnu #dinosaurs #tyrannosaurus rex #feathered dinosaurs #dinosaur meme #eddaye #dizilah is a magnificent site #I also put multiple Magnificent Century pics in the slideshow and compared it to Baahubali #and also linked the YT channel in the actual slideshow

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bibleblender · 8 months

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New article has been published on https://www.bibleblender.com/2023/biblical-lessons/biblical-history/ancient-history/quick-history-israel-palestine-gaza-strip-west-bank-promised-land

The battle for the Promised Land - a quick history covering the ever-changing control over Israel, Palestine, the Gaza Strip, and the West Bank.

Our entire Old Testament is a story, not just about the Jewish people but their land – the Land of Milk and Honey. From the earliest chapters in Genesis to the fiery culmination in Revelations – the story is centered in Israel. It’s a tale about the land God gave to the Israelites, his people, who serve as foundation stones in the history of mankind.

#abraham #Arab League #Constantine #Cyrus the Great #egypt #Euphrates #israel #Kingdom of Israel #Kingdom of Judah #nebuchadnezzar #Neo-Assyrian Empire #Neo-Babylonia Empire #Ottoman Empire #palestine #Promised Land #Red Sea #Resolution 181 #Six-Day War #Suez Canal

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notacelestialbeing · 11 months

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vanilla (rosé x f!reader)

(two requests)

synopsis: you drive rosé to an ice cream shop out of the city to relieve her pregnancy hormones only to realize that’s not truly what she wants.

warnings: br33ding k!nk, sub!rosé, dom!reader, pregnant!rosé, or4l, food play?, hair pulling kink.

songs used: vanilla by kai.

word count: 1k+

┌────── ⋆⋅☆⋅⋆ ──────┐

“is this really what you consider a date?”

you looked at rosé in disbelief. you brought her to a cute ice cream shop, thinking that’s what she need to relieve her pregnancy hormones. clearly not.

“are you kidding me? i drove us an hour out of the city just for you to say that rosie.” you slumped back in sorrow.

“you know, i do like vanilla.” rosie’s voice changed an octave but you were too busy throwing a tantrum to notice.

“vanilla? ice cream or fucking?” you genuinely asked in the heat of the moment.

rosie couldn’t help but bite her lip at what you said, subtly trying to rub her thighs together for some friction. you looked up to see why she was rubbing her thighs together only to realize where her mood was at now.

“i…i’d like both.” you really just wanted to rip her clothes off and eat her out right then and there but you couldn’t do that yet, not with all these people around you. she was only yours to see, only yours.

“budeureoun sonkkil joeun gibuni, jakku bureuge dwae neoye ireum, i sunganeul eummi dalkomhae, noganaeril tteut taste like”

you suddenly grabbed her by the arm and pulled her close to you. your lips only an inch away from hers, making her wait for you pathetically.

“please.” that’s all she had to say for you to go crazy. she grabbed the back of your neck, slamming her lips onto yours. trying to suck out any soul you had left in you. people around you started to become aware of what was going on as they heard a moan slip out of rosé’s mouth.

you pulled away, clasping rosie’s hand in yours and ran for the car. there was no way you two were about to give these disgusting people a show.

you guys panted as soon as you got into the car. trying to catch your breath, rosie certainly had different ideas. she grabbed her shirt and tore it off of her body.

“let’s see how long you can resist without seeing me with your baby in me and wanting to pounce on me.” rosie breathed out.

her words turned you red. you were shaking in anticipation, so was she but in lust. you stepped your foot onto the accelerator and prayed there was no police car near by. today, it didn’t matter to you no matter how many tickets you got.

rosie ran to the door before you couldn’t even unbuckle your seatbelt. this girl really had no chill, not like you were complaining. you walked slowly to the door, noticing that rosie was already upstairs.

you took your time making your way upstairs, you could already hear the moans. you were dripping at this point. you opened the door to your bedroom and saw a naked rosie touching herself.

you went inside and sat on the ottoman that was sitting in the corner of your bedroom. rosie opened her eyes to see why you hadn’t approached her already, her fingers doing most of the talking than her own mouth.

she dipped her fingers inside of herself and took them out only to put them into her mouth and moan. her taste was something that drove you crazy, there was no way you could last while your baby was in her and she was doing these little tactics to get you to fuck her.

“areumdaweo saljjak ollyeodabol ttae, hyeokkeute maemdoneun nareunhan norae, kkakji kkin sonane gadeukan neo, neon dalkomhae, vanilla vanilla, vanilla vanilla”

“i’m surprised you have such a high tolerance to my teasing. if i were you, i would’ve made myself cum ten times already.” she whimpered out. you knew she was close to begging and that’s exactly what you wanted.

you took off your shirt and teasingly unbuttoned your trousers, you could feel rosie’s eyes on you. she was clearly undressing you with her eyes so you made it easier for her. you were finally naked.

but, you didn’t make any move to help her out. instead, you sat back onto the ottoman and spread your legs open. you wanted her to feel the torture she made you feel earlier.

she didn’t even let a minute pass before she was begging for you to eat her out, on your knees. you were so whipped for her, there was no way you were going to last another minute without tasting her.

“please. i can promise you i taste delicious. it’s all for you. baby i’m all for you. everything about me is all yours.” she moaned out deeply.

yeah. fuck it.

you threw your pride and ego away as you rushed over to her. you immediately got onto your knees and gave her exactly what she wanted. you clearly weren’t going to mess with your pregnant wife any longer.

you lapped up at everything she had to offer for you. every lick, every suck, it all made rosie light headed. you couldn’t help but moan at her sweet, creamy taste.

“haru jongil neowa itgo shipeo creamy hago soft hae sarangiran yeah you taste like”

she tasted like vanilla, the one you pick not the one picked for you. the good kind. the vanilla that tasted like it was the forbidden fruit eve tasted.

you were so deep into her scent and taste, you didn’t even feel the harsh pull she had on your hair. her long and delicate fingers were lacing through your curls. pulling on it, every time your nose pressed up against her sensitive clit.

did she always feel this good? oh my god. i won’t last any longer if she keeps long.

rosie started to shake, her hips bucked into your face as she started to feel her orgasm approach.

“i’m gonna cum. fuck, just make me cum baby.” rosie groaned out beautifully. she sounded so good.

her hips bucked even faster. her grip on your hair tightened as she came. her juices coming down onto your face like a broken dam.

you remained on your knees as you ate up any of the remainders. rosie looked down at you and smiled, seeing your face was covered in her cum.

“can i have vanilla ice cream now?”

#blackpink smut #kpop smut #wlw smut #blackpink #rosé smut #kpop blackpink #rosé x reader #blackpink x reader #kpop x reader #blackpink x you #kpop x you #gxg smut

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olderthannetfic · 1 year

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I just saw that Tor is publishing an anthology of Greek myth retellings that's being billed as "inclusive" but there's not a single Greek author included. When Greek authors who would've loved to participate called it out, people claimed they weren't the true inheritors of their own ancient culture because they're too Christian, too Eastern, too tax-evading, too whatever. Like, someone literally said that Greeks have little to contribute to SFF because they're too busy making cheese and not paying taxes.

Let me be clear: there's nothing wrong with anyone doing a Greek myth retelling. Classical antiquity is the foundation of Western cultural values, for better or worse (often worse). Doing mythology retellings also gives you instant brand recognition as a writer and increases your chances of finding readers. But this is exactly why it's important to let the inheritors of the culture benefit and not gatekeep them out in the name of some cliquey idea of inclusivity.

As a Balkan Slav with connections to Greece and its diaspora, I have experienced discrimination in the Anglophone world and have seen Greek people face something similar. A lot of the same stereotypes exist about us. The Anglo stereotypes about us are arguably worse because of the civil war, and we're more orientalized because of a longer period of Ottoman occupation and a substantial Muslim presence. Slavic people also get to see our pagan mythologies coopted by American fantasists with no ties to that part of the world, and the stories are usually kitschified into, like, a monocultural/monoethnic airport-souvenir-nesting-doll or baba-yaga-cottagecore version of the folktales ready for Western consumption.

Anyway, why is there so little room in the publishing industry for the people who grew up with this cultural heritage even if they might hold beliefs or practice traditions that emerged later? Many Greeks today are devout Orthodox Christians, but that doesn't mean that a random WASP who identifies as a neo-Hellenist has a greater claim on THEIR ancient heritage. And the contributors to the Tor anthology probably just see ancient Greece as a dead culture with the added benefit of being white and thus cultural appropriation-proof. But it's all kind of giving Never on Sunday and not in a good way.

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mapsontheweb · 5 months

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Linguistic map of proposed Neo-Byzantine Empire

by georgianmaps

The Greek Plan was an early solution to the Eastern question which was advanced by Catherine the Great. It envisaged the partition of the Ottoman Empire followed by the restoration of the Eastern Roman Empire centered in Constantinople. The map shows approximate linguistic situation of the proposed new state 🇬🇷🇧🇬 . . .

#maps #georgianmaps #igsourced #neo-byzantine empire #18th century #1780

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thats-very-like-a-whale · 8 months

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I’ve seen the word “Zionism” thrown around lot in the past few days, with very very few people actually understanding what it means. I've seen it used as a synonym for “Jews” by neo-Nazis, as a synonym for “support of Israel” by people who are anti-Israel, and as a synonym for “support of the occupation” by people who have no idea what they're talking about. So here's a bit about the history of Zionism so none of you have an excuse to use it as a fucking buzzword to mean whatever you want.

Zionism is an ideology that originated in the 19th century that aspired to build a national homeland for the Jewish people in Eretz Yisrael, which was historically the home of the Jewish people, dating back to at least the 11th century B.C.E. during the late 19th and the early 20th centuries, there were several waves of Aliyah to Ottoman- and then British-occupied Eretz Yisrael, otherwise known as Palestine. These Aliyot were comprised of Zionist Jews from Eastern Europe, the Russian Empire, the Soviet Union, Yemen and other Arab nations, escaping persecution, pogroms and rising antisemitism.

In 1917, the British government issued the Balfour Declaration, affirming that the Jewish people have the right to return to Palestine and build a Jewish homeland. The new Jewish Olim (immigrants who have made Aliyah), labeled “HaYishuv HaChadash” (“The New Yishuv”) joined HaYishuv HaYashan (“The Old Yishuv”), the Jewish communities who were already living in Palestine, to form the Yishuv - the collective name for the Jewish community living in Palestine before the formation of Israel. They built kibbutzim and developed agriculture, forming the basis of what would become the State of Israel.

During WWI - parallel to the Balfour Declaration - the British made another, contradictory, promise to recognize the foundation of an independent Arab state in the area of the Levant. Both promises were not motivated by any goodwill on the side of the British, as they hardly intended to fulfill either promise, but by the benefit that the Arab and Jewish communities could provide the British during the war.

The British Empire conquered Palestine from the Ottoman Empire in WWI, and, under the League of Nations, controlled the region for nearly thirty years under the British Mandate. Despite their commitment under the League of Nations Mandate for Palestine to control the territory until its inhabitants are able to govern themselves, the British were far more committed on their own colonialist interests and aspirations in the area than they were to finding a solution to the growing Jewish-Arab crisis that resulted in several waves of violence against the Yishuv, during which hundreds of Jews were killed.

In the years 1933 until 1945, during the Holocaust, the Nazis committed the largest genocide in human history, murdering six million European Jews - two-thirds of the European Jewish population, one-third of the worldwide Jewish population.

During WWII, approximately 1.5 million Jews drafted and served in the Allied armies against the Nazis. The British Army even formed the Jewish Brigade in 1944 - a brigade built of Yishuv Jews from Mandatory Palestine.

The Holocaust of the Jewish people brought renewed interest and support to the Zionist movement aspiring to build a homeland for the Jewish people. In 1947, the United Nations formed UNSCOP (the United Nations Special Committee On Palestine), to find a long-term solution for the crisis in Palestine. UNSCOP recommended a two-state solution through the United Nations Partition Plan for Palestine, a partition plan that laid out the borders of two future nations - a Jewish state, and a Palestinian state. The Yishuv leadership accepted this partition plan, while the Palestinian leadership rejected it.

On November 29th, 1947 - a date known in Israel as Kaf-Tet BeNovember - the UN General Assembly voted in favor of UNSCOP’s partition plan, with the British Mandate set to be terminated in mid-May of 1948. The next day, on November 30th, various Palestinian militant groups and terror organizations began a war against the Yishuv. The Yishuv leadership responded to the wave of terror with restraint, only using military force to defend villages and yishuvim being attacked without using active offensive military action, until March 1948, labeled Black March in Israel. In early April 1948, the Yishuv launched a counteroffensive, which continued until the declaration of independence.

Israel declared its independence on May 14th, 1948, according to UN Resolution 181. Immediately with its founding, it faced a five-front invasion by Egypt, Iraq, Syria, Lebanon and Jordan, a war for its every existence. Israel won the war in 1949, ending with borders slightly larger than the UNSCOP Partition Plan, but having lost 6,000 lives - almost 1% of its population. Egypt remained occupying the Gaza Strip, and Jordan annexed the West Bank and East Jerusalem.

Since then - when the Jewish people, against all odds, founded a Jewish nation in Palestine and won an existential war against five fully-fledged armies - the meaning of the word “Zionism” moved on from meaning “the aspiration to found a Jewish homeland in Eretz Yisrael” to “believing in Israel’s right to exist”. Since its foundation in 1948, Israel has faced existential threats many times over. It is by no means perfect - and has, in fact, committed many atrocities and crimes against humanity since its occupation of the West Bank and Gaza in 1967, which I will hopefully write a full post about in a few days - but the meaning of Zionism is simple. You don't have to support Israel, but it has the fundamental right to exist.

So being critical of Israel and being against its government does not make you an anti-Zionist, nor does it make you an antisemite. But being against the existence of Israel and fundamentally believing it has no right to exist is anti-Zionism, and it does make you antisemitic. Because it means you believe in forcing the Jewish people to assimilate outside of Israel, or in forcing them back to countries from where they fled persecution to face pogroms and antisemitic violence in silence.

So consider your terminology before you use it, and please, please, please do research before you spread misinformation about the war in Israel now.

#israel #zionism #jumblr #palestine #war #1948 palestine war #israel palestine conflict #ישראלבלר #ישרבלר #ישראבלר #cw terrorism #cw war

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shivrcys · 11 months

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my controversial opinion is that I think it's a red flag if someone hates Hürrem

I mean people are entitled to their opinions and if she rubs them the wrong way that's their opinion as a fan. That said, there definitely is a very vocal type of Hürrem anti that is definitely a red flag. A lot of their arguments tend to rely upon abuse apologia, misogyny, clinging on for dear life onto neo-Ottoman propaganda, whitewashing people like Ibrahim and a type of critical thinking that only extends as far as 'the people who like the character I hate should hold their fave accountable - by which i mean apologise every second for liking them and acknowledge that they're a pure evil villain (ignoring the moral greyness)' rather than questioning whether or not a certain narrative holds up to scrutiny. They also tend to blame her for things that aren't her fault and to celebrate things like Cihangir's death, all the while claiming to advocate for innocent life.

#but tell me more about 'toxic hürrem stans'#hürrem sultan #magnificent century #answered #desmoonl

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nellygwyn · 2 years

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It's crazy that so many of the responses on that Cultural Tutor post are 'This is just a thread about furniture, buildings, and art, it's not fascist rhetoric' when a dogwhistle literally manifests as something seemingly mundane but has dangerous, often well-hidden undertones. That's the point. One minute, you're saying you just simply don't like modern art, the next, you're calling modernity 'degenerate' and decrying the prevalence of Jewish and non-white/non-Western influence in modern European art. That's the pipeline, that's how people are radicalised. Well, sorry but people who use Enoch Powell and Oswald Moseley as their Twitter PFPs and disparage Ottoman art in favour of their Byzantine predecessors are not benign or academic.

I can't afford to be blind to neo-Nazi and prejudicial rhetoric, as a Romani bi woman, and so many people can't afford to just ignore it, just take things at face value either. If you don't understand why 'traditionalist' rhetoric is more often than not Neo-Nazi rhetoric, maybe read up on how neo-Nazis have appropriated Ancient Roman/Greek aesthetics, have appropriated the Crusades and other forms of medieval Christian history, the Enlightenment etc. to promote their cause. Don't call Jewish, Romani and people of colour pointing out what you've missed overly sensitive and hysterical.

#it's easy to miss dogwhistles. it's understandable.#it's not understandable to just ignore them or downplay them #when you've been shown them

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nashaalya · 5 months

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On the Spiritual Orthodox Church and the Russian Reformation

There are two ethnoreligious communities I've been fixated on for months: one, Judaizing (not Jewish)/"Torah-submissive" Christians, nowadays represented primarily by the Ethiopian Orthodox Tewahedo Church; and two, Protestants of Eastern Orthodox descent (a community I myself sort-of belong to), represented mostly (though not exclusively) by the Spiritual Christianity movement that flourished among the Russian peasantry during the 19th century. As luck would have it, there was one instance of these two movements crossing paths: the 15th century Judaizers of Novgorod, an informal theological current within Muscovite Orthodoxy centred on Zacharia ha-Cohen, a Lithuanian Jewish intellectual and astronomer from Kiev, and Feodor Kuritsyn, Muscovite diplomat to the Kingdom of Hungary and sympathiser of Zacharia's dissident theology. The movement had the distinction of drawing sympathisers from both the Orthodox clergy and the upper echelons of the Muscovite state; Yelena of Moldavia, wife of heir-apparent Ivan Ivanovich, was among its patrons. The Judaizers were fiercely opposed in Novgorod, moving to Moscow before dying out after the deposition of Yelena and her son Dmitry during the Muscovite succession crisis of 1498 - 1501.

Execution of the Judaizers, Facial Chronicle, b. 18, p. 48.

So, what if Dmitry Ivanovich wasn't deposed during the succession crisis, and retained his title of Grand Prince? What if the Judaizers continued to flourish in the capital of the Grand Duchy under the patronage of Yelena and the movement's sympathisers among the ranks of the clergy? What if their successes lead to a Russian Reformation, only a few years prior to the beginning of Luther's?

An overview of the Novgorodian Judaizers and the state of Russian Orthodoxy in the early modern period under the cut, along with some ideas on the potential development of a surviving Judaizer movement (also, a cameo by Count Dracula). I'll be writing about Judaizer (or, more properly, neo-Judaizer) doctrine and the movement's relationship with the European Reformation (as well as the unreformed Orthodox Churches) in a later post

The state of Russian Orthodoxy during the late 15th century

On 6 July 1439, in the wake of the Council of Florence-Ferrara, Pope Eugene IV declared the schism between the Catholic Church in Rome and the Eastern Orthodox Churches mended with Let the Heavens Rejoice: Bull of Union with the Greeks. The bull was, to be civil, received with minimal enthusiasm by the Orthodox clergy in Moscow, who proclaimed the bull void and the Orthodox bishops who signed it guilty of apostasy; among the excommunicated bishops was Isidore of Kiev, assigned Metropolitan of Kiev and All Rus' two years prior. Isidore was expelled from Moscow (the residence of the Metropolitan of Kiev since 1325), rendering the seat of the metropolitanate vacant until the unilateral election of Jonah of Moscow by the Muscovite bishops - without the consent of Constantinople, and without the recognition of Kievan parishes outside Muscovy. By the time Constantinople fell to the Ottomans in 1453, the Orthodox Church in Muscovy was functionally (though not formally) autocephalous for five years; the churches of the Kievan Metropolitanate outside Muscovy, initially Uniate in accordance with their continued recognition of Isidore as legitimate Metropolitan, would remain under the direct jurisdiction of Constantinople until the 1590s. The italicised parts are going to be very, very important for understanding the dynamics of the Russian Reformation.

The deposition of Isidore happened during the reign of Grand Prince Vasily II, already suspicious of the Metropolitan's Uniate sympathies even before the Council of Florence, as did the election of Jonah as his successor to the seat of the Muscovite Metropolitanate of Kiev. The firmly anti-Papist climate of the Grand Duchy continued during the reign of Vasily's successor, Ivan III Vasilyevich, notable for marking the beginning of what could be retroactively called "Russian tsarism". Ivan oversaw the direct annexation of Novgorod (in 1478) and the last remaining independent Ruthenian duchies (notably Tver, in 1485, whose secular delegates opposed Isidore at the Council of Florence); the centralisation of political power in the hands of the Muscovite court and the Muscovite Metropolitanate; and the birth of the idea Moscow is the legitimate heir to Rome via Constantinople, in response to the latter's fall to the Ottomans in the tenth year of Ivan's reign. Doesn't seem like fertile ground for a state-shaking ecclesiastical reformation! Unless...

The Judaizers of Novgorod

The "Judaizers of Novgorod" (apparently) originated as a circle of academics and theologians following the teachings of Zacharia ha-Cohen, a Lithuanian Jew brought from Kiev to Novgorod in 1470 by Ruthenian-speaking Lithuanian noble Mikhailo Olelkovich. Olelkovich arrived to Novgorod with the intention of strengthening the pro-Lithuanian faction of the city, it having been rendered a Muscovite vassal in 1456; though Olelkovich himself was Orthodox, as was the majority of his retinue, Zacharia quickly established an independent presence in the city and attracted a number of followers among the lower-ranking members of the Novgorodian clergy. Some of them, if Muscovite historical records are to be believed, converted to Judaism at Zacharia's behest - it is, unfortunately, basically impossible to confirm the circumstances of these priests' supposed conversion, or the precise nature of the heterodox doctrines they learned from Zacharia. These "Judaizers", as they came to be known, were fervently persecuted by hegumen (head monk) Joseph Volotsky and archbishop Gonnady of Novgorod, the majority of them moving to Moscow at the invitation of Grand Prince Ivan III, known at the time for his cosmopolitan sympathies.

In Moscow they attracted the attention of Feodor Kuritsyn, already famed as the Muscovite ambassador to Hungary under Matthias Corvinus, and Princess Yelena of Moldavia, wife to heir-apparent Ivan Ivanovich. Kuritsyn and his club of poets and academics managed to publish some works sympathetic to the Judaizers, like The Laodicean Missive and The Legend of Count Dracula (yes, that one); none of these, to my knowledge, managed to survive the early modern period. The Grand Prince ended up shutting the club down at the advice of Joseph Volotsky - Kuritsyn himself was never persecuted for his heterodoxy, dying with his name relatively untarnished in the early 1500s. The movement experienced a period of decline following the dissolution of Kuritsyn's club (and the contemporaneous squashing of last Judaizer resistance in Novgorod), its remaining members content to resign themselves to the study of astronomy and the black arts. Husband to the Judaizer-sympathetic Yelena of Moldavia and heir-apparent to Ivan III, Ivan Ivanovich, died of gout in 1490; his son, Dmitry Ivanovich, became heir-presumptive against the wishes of Ivan III's wife Sophia Paleologue. The ensuing succession crisis saw Sophia and those parts of the Muscovite court opposed to Yelena poison the Moldavian duchess, imprison Dmitry and elect Sophia's son Vasily III as Grand Prince. The Judaizers were done for good.

Basically nothing is known about what the Judaizers actually believed. Attempts to connect the Judaizers with earlier manifestations of anti-clerical sentiment in Muscovy, like the strigolniki, appear to be bunk. If the descriptions of their detractors (always a good source!) are to be believed, the Novgorodian Judaizers (known as "Fiodorites" from now on, the ITTL name for the movement by its opponents):

Desired the reinstitution of Mosaic law

Renounced Trinitarianism and the divinity of Jesus

Condemned clerical and monastic privileges

Condemned the sacraments and Orthodox icons

Denied the immortality of the soul

Affirmed the paramountcy of human reason and free will (the "autocracy of the soul") beyond what was considered acceptable to Orthodox doctrine

The first two points appear to be what convinced the Judaizers' detractors they were, in fact, but ordinary converts to Judaism. Based on little evidence but love of a good story, I'd like to propose they were instead some kind of proto-Protestant neo-Ebionites. Notably, if this were to be true, the Novgorodian Judaizers would be but the first in a sequence of Ebionite revivals taking place in early modern Eastern Europe, preceding the reforms of Symon Budny the Belarusian by some sixty years; in this timeline, Budny's neo-Ebionism (or equivalent) might've been completely subsumed by the Fiodorite movement.

History ceases from this point onward.

I have no idea how the succession crisis might've been solved in Yelena's favour - perhaps Vasily Ivanovich is done away with (not very interesting, imo), or Sophia Paleologue is rendered incapable of enacting her plan another way. I'd like for there to be a figure unreformed segments of Muscovite society could rally around come the Reformation; Vasily seems like a good match, though I can't have him becoming Grand Prince any time soon (do note Vasily was given control over Novgorod by Ivan III upon Dmitry Ivanovich's crowning as heir-presumptive). In any case, let us assume Fiodorite-sympathetic members of the Muscovite court grow more strident under the auspices of Yelena, as do the remaining Judaizers among the clergy. Perhaps she makes a point of publicly refraining from the consumption of pork, or requests icons in Moscow's churches to be replaced with simple depictions of the Cross. No later than 1510, by which point Yelena must've firmly secured Dmitry's position in Muscovy's succession line, a council of Muscovite clergymen (mostly presbyters, I imagine, with some bishops) is called to determine the fundaments of the impending Great Ecclesiastical Reform.

I'll leave the rest for another post. In my opinion, the most important question facing the reformers at the beginning of their work is how will they relate to the wider institution of Eastern Orthodoxy. Leave the still nominally-Catholic discontents in the HRE at the side for the time being; it is the relationship of the Fiodorites to the Oecumenical See in Constantinople (whose Uniate sympathies have already been squashed by the Ottomans decades prior), and to the remainder of the Kievan Metropolitanate outside Muscovy, that will decide the course of the Russian Reformation.

#my writing

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sakura--hanami · 4 months

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Architecture appreciation post from my travel/exploration spam!

Right to left:

St Patrick's Cathedral, Pakistan- an example of the Gothic Revival architecture of the British colonial era

Hindu Gymkhana, Pakistan- Indo-Sarcacenic style, a blend of Indian, Islamic and European architectural elements

Heydar Aliyev Center, Azerbaijan- Neo-futurism, by none other than Zaha Hadid

Topkapi Palace, Turkiye - Ottoman-Baroque style! I think eastern and western fusions really create the best styles out there

Hagia Sophia, Turkiye- Byzantine era architecture, and possibly my favorite building in the whole world

Hadrian's gate, Turkiye- OG Roman era structure, the carvings on the coffers were a mind blowing discovery for me personally

Sharda Peeth, Pakistan - I can't find the style, but it's a Hindu Temple/learning center. Very original, interesting structure, although it's in ruins, sadly.

#dark academia #architecture #art #travel #design

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magnificentposting-fabrizioart · 1 year

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Gotta check something because I have the sneaking suspicion I might be alone in this corner of Tumblr.

#magnificent century #muhteşem yüzyıl #magnificent tumblring #sultan suleyman #magnificent memes #ottoman history #neo-ottoman pronouns #get out -chan and -kun #normalize asking what are your titles

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yakourinka · 1 year

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I'm surprised to see a Turkish person not in genocide denial.

first of all, hey! loaded ask!

secondly that post made me think how strange it was witnessing historical revisionism in real time. when I went to school in 2000s the armenian murders and forced exiles were absolutely a thing in school books. and these were books written and approved by state organs, mind you. it wasn't explicitly genocide, but the revisionism was considerably more moderate.

then the narrative became that armenians were rebelling and sabotaging world war efforts, and so ottomans must surely be justified in "sending them away". and then any mention of armenians were removed entirely. when they were put back - maybe when I was in high school? - it had changed completely to the tune the current turkish government still plays today.

I read years later that during 80s and early 90s there had been back channel talks between turgut ozal, the turkish prime minister at the time, and the armenian government about possible reconciliation and reparations. to the best of my knowledge that's the only prime minister ever quoted to mention reconciliation with armenia in a speech - guy was a massive neo-liberal by the way - but he was working against a post-80s-ASALA public and the military and, you know, rampant xenophobia. he died abruptly in 93, the following years were a mess until erdogan took power in uhh 2004? so the history I studied in school is probably the result of that one guy who died in 93 and because nobody considered to rewrite the history books for 12 year olds until years later.

it's strange to think that I studied an already highly biased, national interest focused version of history - which is common in most countries, unfortunately - but the people after me grew up studying an outright hostile version of it. from what I know the current books in turkish public schools teach that the armenian "claim" is a lie. and that's been that way for some time.

also apparently ozal spent some time at some university in the US which had an active armenian lobby, which influenced his views and policies in his later years. fascinating, huh? I guess lobbying does work!

#long post

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