MUST READ: UNDER TURKISH RULE, PARTS 1 THRU 2

Under Turkish Rule, Part I
By Andrew G. Bostom

Summary

Ignorance about the plight of Jews under Turkish rule—past, including Ottoman Palestine, and present—is profound. In lieu of serious, critical examination one finds whitewashed apologetics concocted to promote dubious geo-political strategies—even the morally bankrupt denial of the Armenian genocide, as promoted, shamefully, by public intellectuals and major US Jewish organizations who abet the exploitation of their co-religionist Turkish Jews as dhmmi “lobbyists” for the government of Turkey. These strategies have “succeeded”, perversely, in further isolating Jews, while failing, abysmally, to alter a virulently Antisemitic Turkish religious (i.e., Islamic), and secular culture—the latter perhaps best exemplified by the wildly popular, and most expensive film ever made in Turkey, “Valley of the Wolves” (released February, 2006) which features an American Jewish doctor dismembering Iraqis brutally murdered by American soldiers in order to harvest their organs for Jewish markets. Prime Minister Erdogan not only failed to condemn the film, he justified its production and popularity.

The ruling AK (Adalet ve Kalkınma) Party’s resounding popular electoral victory July 22, 2007 over its closest “secularist” rival parties is further evidence of Turkey’s steady re-Islamization. Indeed this trend dates literally to the first election during which Turkish voters were offered any option other than one party rule under Ataturk’s CHP (Cumhuriyet Halk Party)—in 1950, when Menderes’ Demokrat Party (DP) pursued a successful electoral strategy by pandering to an Islamic “re-awakening.” Upon election, the DP supported religious schools, and a mosque construction initiative; it also allowed Sufi orders to reappear, and many of their followers then actively supported DP candidates in elections. Already by 1952, Bernard Lewis warned, presciently, about the open re-emergence of Islam in Turkey with the 1950 ascent of Menderes’ DP just twelve years after Atatürk’s death.

Ataturk’s regime and the CHP-lead Republican governments of his successors manifested their own discriminatory attitudes towards non-Muslims, generally, including specific outbursts of antisemitic persecution—most notably the Thracian pogroms of July, 1934. But since 1950, both the Turkish press and Islamic literature have steadily increased their output of theological Islamic antisemitism—founded upon core anti-Jewish motifs in the Koran, hadith, and sira. This theologically-based anti-Jewish animus grew steadily in stridency, and during the 1970s through 1990s, was melded into anti-Zionist and anti-Israel invective by the burgeoning fundamentalist Islamic movement under Necmettin Erbakan—the former Turkish Prime Minister, and mentor of the current AK Party Prime Minister, Tayyip Recep Erdogan, whose own Islamic fundamentalist (see here, and here), and virulently Antisemitic leanings are well-documented. For example, in 1974, Erdogan, then serving as president of the Istanbul Youth Group of the Islamist National Salvation Party (founded by Erbakan), wrote, directed, and played the leading role in a theatrical play entitled Maskomya, staged throughout Turkey during the 1970s. Mas-Kom-Ya was a compound acronym for “Masons-Communists-Yahudi [Jews]”, and the play focused on the evil, conspiratorial nature of these three entities whose common denominator was Judaism.

The steady recrudescence of fundamentalist Islam in Turkey since 1950—epitomized by the overwhelming re-election of the AKP—does not bode well for either the dhimmified vestigial Jewish community of Turkey, or long term relations between Turkey and the Jewish State of Israel. But the plight of Turkey’s Jews and the other vestigial non-Muslim Turkish minorities reveals a more profound challenge which modern Turkey has failed to overcome since its origins under Ataturk in 1923—steering a truly progressive course between the Scylla of autocratic secular Kemalist nationalism (whose often racist theories are still being taught), and the Charybdis of a totalitarian, politicized Islam.

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Under Turkish Rule, Part II
By Andrew G. Bostom

Jews in Modern (Republican) Turkey

Kemal Atatürk (1881-1938) forged the modern Turkish nation and its political institutions in the disastrous aftermath of World War I, and the collapse of the Ottoman Empire. Endeavoring to realize his vision of a modern secular state, and its new Turkish citizenry, Atatürk, 117

…closed religious schools, undermined the dervish orders, Latinized the alphabet to isolate Turks from their rich Ottoman heritage, and invented a new history and “new” language for the new Turkish citizen. Alongside the hat law (outlawing the fez and compelling the wearing of Western hats), legislation stipulated the Turkification of names, spoken language, and education of the ostensibly new citizen.

But the “Turkification” process—an enforced homogeneity—has helped render Turkey incapable of upholding one of the cardinal provisions of the 1923 Treaty of Lausanne. This treaty re-established Turkish sovereignty over almost all the territory comprising the contemporary Turkish Republic, and abolished the so-called “capitulations” which allowed European powers to intervene on behalf of non-Muslim (almost exclusively Christian) religious minorities in the former Ottoman Empire. 118 In return, Turkey was required to guarantee minority (and overall citizens’) rights consistent with modern, progressive standards. 119

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