Yüksek lisans tezi--Marmara üniversitesi İletişim fakültesi, 1998.

Proefschrift--Letteren--Universiteit Leiden, 2004. / Contient un résumé en anglais. Bibliogr. p. 216-224.

Cette thèse envisage de regarder la poésie de Yahya Kemal qui a vécu pendant une période qui correspond au temps de l’écroulement de l’Empire ottoman et de la fondation de la République turque, à un moment où les problèmes de la modernisation, de l’identité occidentale et orientale occupent intensément le climat intellectuel turc, sous l’angle de la question de l’influence. Yahya Kemal est considéré, avec Ahmet Haşim, comme le fondateur de la poésie turque. La première partie de la thèse a pour objectif d’interpréter la modernité dans le cadre de la notion de ‘devenir’ avancée par Gilles Deleuze et Felix Guattari. Dans la deuxième partie, la position de Baudelaire en tant que fondateur de la poésie moderne occidentale est de nouveau traitée dans le cadre des notions mises en avant par Deleuze et Guattari. Ces concepts sont les suivants : ‘et’, ‘devenir’, ‘régime signifiant’, ‘régime postsignifiant’ et ‘synthèse disjonctive’. Dans cette partie, d’une part les reflets de l’approche critique de Baudelaire sur Yahya Kemal, et de l’autre le ‘devenir moderne’ de la poésie de Yahya Kemal sont traités en partant de certaines notions avancées pour définir la poésie moderne. Il s’agit du ‘lyrisme’, de l’‘obscurité’ et de l’‘intertextualité’. Ces notions vont montrer que le ‘devenir moderne’ de la poésie n’est pas indépendante de son ‘demeurer traditionnel’. En outre, l’interaction entre la poésie de Yahya Kemal et celle de l’autre fondateur de la poésie turque, Ahmet Haşim, est significative. La dernière partie de la thèse envisage une réflexion sur la façon dont l’influence de Baudelaire et celle de Nedîm se rejoignent, interagissent et jouent un rôle dans la construction de la poésie de Yahya Kemal. Cette partie vise à comprendre pourquoi Baudelaire et Nedîm se distinguent parmi les nombreux poètes ayant influencés Yahya Kemal. Pour conclure, la thèse veut accentuer que l’effort de Yahya Kemal afin de s’approprier les traditions poétiques occidentales et orientales l’installe à une position privilégiée par rapport aux poètes qui adoptent l’une ou l’autre de ces traditions. / This thesis aims to look at the poetry of Yahya Kemal who has lived at a period corresponding to the fall of the Ottoman Empire and to the fondation of the Turkish Republic, at a time when the problems of modernity, occidental and oriental identities intensely occupy the Turkish intellectual climate through the angle of influence. Yahya Kemal is considered to be, together with Ahmet Haşim, the founder of modern Turkish poetry. The first part of the thesis intends to interpret modernity from the viewpoint of the notion of ‘being’ (devenir) advanced by Gilles Deleuze and Felix Guattari. In the second part, the position of Baudelaire as the founder of modern occidental poetry is once again treated in the frame of certain notions put forward by Deleuze and Guattari. These notions are the following : ‘and’ (et), ‘being’ (devenir), ‘signifying regime’ (régime signifiant), ‘post-signifying regime’ (régime post-signifiant) and ‘disjunctive synthesis’ (synthèse disjonctive). In this part, first the reflections on Yahya Kemal of the critical approach of Baudelaire, and second, the ‘being modern’ of Yahya Kemal’s poetry are treated through certain notions put forward to define modern poetry. These are ‘lyricism’, ‘obscurity’ and ‘intertextuality’. These notions will show clearly that the ‘being modern’ of poetry is not independent of its ‘remaining traditional’. In addition, the interaction between Yahya Kemal’s poetry and Ahmet Haşim’s, the other founder of modern Turkish poetry, is significant. The last part of the thesis aims to understand how Baudelaire’s and Nedîm’s influences meet, interact and play a role in the construction Yahya Kemal’s poetry. This part tries to comprehend why Baudelaire and Nedîm come forward among the numerous poets having influenced Yahya Kemal. To conclude, the thesis wishes to emphasize that Yahya Kemal’s effort to appropriate both of the occidental and oriental poetic traditions puts him in a privileged position in comparision with poets adopting one or the other of these traditions.

Zugl.: Berlin, Freie Univ., Diss., 2009

Today every city and town in Turkey has at least one monument of Mustafa Kemal Atatürk (1881-1938), the founding father of the Turkish Republic, located in one of its most important public spaces. All private and state primary, middle and high schools have at least one bust of him in front of which students have to line up every Monday morning and Friday evening to chant the national anthem. Apart from statues and busts, his portraits and pictures are hung in every office in state buildings and in most private offices. His name has been bestowed upon boulevards, parks, stadiums, concert halls, bridges, forests, and, more importantly, on educational institutions. Among these many public expressions, the monumental statues of Atatürk erected before he died exemplify one of the most effective instruments of the elite-driven modernization in early republican Turkey (1923-1938). These monuments reveal the ways in which Atatürk and his political elites attempted to establish a modern and secular sense of identity as well as a new official public culture and official history, mainly constructed through Atatürk’s Nutuk, the speech which he delivered in 1927. Nutuk was Atatürk’s public defense of his policies during the military and diplomatic struggle for independence in Anatolia between 1919 and 1923. It has not only become a remarkable and extremely influential text both in Turkish and foreign historiographies but also has been the source for visualizing the official interpretation of the struggle for independence in Turkey to the present day. Thus, all the monuments of the early Republic stand for such orthodox interpretations of history, emerging defensive Turkish nationalism and national identity while symbolizing the closure of the predating Ottoman Empire. Codified within this new national identity are the elements of secularization and racial homogenization of the society, a western cult of the “Orient” in the Orient, and an effort to control and limit the cultural and religious hegemony of Islam in the official public culture of early republican Turkey. / text

Cette thèse envisage de regarder la poésie de Yahya Kemal qui a vécu pendant une périodequi correspond au temps de l'écroulement de l'Empire ottoman et de la fondation de laRépublique turque, à un moment où les problèmes de la modernisation, de l'identitéoccidentale et orientale occupent intensément le climat intellectuel turc, sous l'angle de laquestion de l'influence. Yahya Kemal est considéré, avec Ahmet Ha#im, comme le fondateurde la poésie turque. La première partie de la thèse a pour objectif d'interpréter la modernitédans le cadre de la notion de 'devenir' avancée par Gilles Deleuze et Felix Guattari.Dans la deuxième partie, la position de Baudelaire en tant que fondateur de la poésie moderneoccidentale est de nouveau traitée dans le cadre des notions mises en avant par Deleuze etGuattari. Ces concepts sont les suivants : 'et', 'devenir', 'régime signifiant', 'régime postsignifiant'et 'synthèse disjonctive'. Dans cette partie, d'une part les reflets de l'approchecritique de Baudelaire sur Yahya Kemal, et de l'autre le 'devenir moderne' de la poésie deYahya Kemal sont traités en partant de certaines notions avancées pour définir la poésiemoderne. Il s'agit du 'lyrisme', de l''obscurité' et de l''intertextualité'. Ces notions vontmontrer que le 'devenir moderne' de la poésie n'est pas indépendante de son 'demeurertraditionnel'. En outre, l'interaction entre la poésie de Yahya Kemal et celle de l'autrefondateur de la poésie turque, Ahmet Ha#im, est significative. La dernière partie de la thèseenvisage une reflexion sur la façon dont l'influence de Baudelaire et celle de Nedîm serejoignent, s'interagissent et jouent un rôle dans la construction de la poésie de Yahya Kemal.Cette partie vise à comprendre pourquoi Baudelaire et Nedîm se distinguent parmi lesnombreux poètes ayant influencés Yahya Kemal. Pour conclure, la thèse veut accentuer quel'effort de Yahya Kemal afin de s'appropier les traditions poétiques occidentales et orientalesl'installe à une position privilégiée par rapport aux poètes qui adoptent l'une ou l'autre de cestraditions.

The transformation of the Ottoman Empire to the Republic of Turkey involved reforming the government, redefining the relationship between the population and the ruling elite, and navigating ethnic and religious identities and how those identities affected the national identity. Unfortunately, these processes were accompanied by the suppression of religious and ethnic minorities, deportations, violence, and murder.

This work is a comparative study of the process of secularization in Turkey and Indonesia, with reference to the thought and policies of Mustafa Kemal and Sukarno. In their rational approach to religion and the concern to modernize their societies the two leaders were guided by a secularist paradigm of the relationship of state and religion that each formulated. The abolition of the sultanate-caliphate system, the end of Islam as the state religion and the replacement of Shari/'a by Western codes demonstrated the impact of modernization and secularization on Turkey. The "polity-dominance secularization" of Mustafa Kemal along with, among other thing, the abolition of religious education, the banning of the mystical orders, and the mandatory use of Turkish in Islamic ritual, made Turkey a completely secular state. In Indonesia, secularization was meant not only to serve the cause of modernization but also has had a special significance for ensuring the religious minority's support of the political system. Sukarno's decision to establish a quasi-secular Pancasila state was guided by a concern for political unity. However, unlike Mustafa Kemal, Sukarno avoided the strategy of overt opposition to religion, in order not to entail unacceptable political risks. Though the Indonesian Islamic parties have frequently opposed Sukarno's secularism, the Islamic ideological orientation was significantly moderated by Sukarno's pragmatic syncretism, as embodied in his manifesto NASAKOM (nationalism, religion and communism). Unlike in Turkey, Islamic parties were recognized, and Islamic courts and the system of religious education were integrated into the structure of state in Indonesia.

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No description available.