Suchergebnisse

This article explores identity constructions of two specific communities -- Turkey's Jewish minorities and Turkish-Jewish immigrants in Israel - and makes a comparative analysis of these two cases for immigrant and minority groups bounded by their level of integration and assimilation into the societies that they currently live in. Data come from empirical research conducted in Israel and Turkey. Apart from profiling these communities, the article aims at focusing in-depth on identity formation, and does this in four parts: 1) background information on the Jewish minority in Turkey, and Turkish-Jewish immigrants in Israel; 2) an empirical study on identity formulations of the concerned communities; 3) discussion of results of comparative research; 4) comparison of the two groups and highlighting the complexity of identity formation within the dimensions of minority and international migration issues. Adapted from the source document.

An historical account of the migration of Jews from Turkey to Israel describes its size/scope; group characteristics of the immigrants; & push/pull factors that motivated the migration. Attention is given to legislative & administrative measures taken by both countries to handle what was the second largest mass emigration movement out of Turkey. The history of Jews in Turkey is traced from the early years of modern Turkey that were dominated by the process of nation building, to the rise of Nazism in Europe, & the spread of anti-Semitism. The great wave of migration that lasted from 1948 to 1951 is detailed, along with the size & character of subsequent migrations to Israel. The actors, factors, & conditions involved in both the mass migration & later migrations are addressed, along with differences between the administrative traditions of the two relatively young states of Turkey & Israel, especially in regard to regulations & policies on citizenship & international migration. The implications for both Turkey & Israel of the migration of Turkish Jews are discussed. J. Lindroth

Abstract  Citizenship in Turkey is one of the major instruments of nation‐building. The legal framework that Turkish citizenship rests on is universal and equal. The non‐Muslim minorities – the Armenians, the Greeks and the Jews – however are granted special group rights in the 1923 Treaty of Lausanne. Despite the protection of minorities and their rights in the treaty, the non‐Muslim minorities, from time to time, had been superceded by the universal norms of citizenship in Turkey. This study discusses the history of the Jewish minority with a focus on the development of citizenship in Turkey. The history of the Jews as a minority group and as citizens is illustrated by way of a chronological methodology encompassing a broad range of events, laws, ideas and movements spanning Early Republican Period up to present‐day Turkey. In line with the conventional classification utilized by many studies of Turkish politics, the historical projection developed on the citizenship and minority status of Jews in Turkey is categorized into three periods: the Early Republican Period (1923–1945), the Multi‐Party Democracy Period (1945–1980) and the Post‐1980 Period covering more recent developments.

The authors describe the development of minority civil rights in Turkey in light of the European Union (EU) accession process. Though Turkey has fostered cooperation with such international human rights organizations as the Organization for Security and Cooperation in Europe (OSCE), its interests are generally parochial (e.g., prevention of intolerance and discrimination towards Muslims) and not encompassing of the protection all minority rights. The article notes that Turkey initiated several reforms that were necessary for EU membership but failed to alter its established "minority regime," which privileges non-Muslim Armenians, Jews and Greeks to the exclusion of other minority groups. Though it wishes to abide by the terms of the 1923 Treaty of Lausanne, its treatment of minorities other than the three specified groups falls short of the Treaty's requirements. This includes Assyrians, Chaldeans, Nestorians, as well as various Christian groups, including members of the Syrian Orthodox Church, the Catholic Uniate churches and the Roman Catholic Church proper. The article also details violations of the civil rights of even the three specified groups. Adapted from the source document.

This article summarizes main trends, issues, actors, and activities regarding the operation and extension of human trafficking and smuggling via irregular border crossings in the Middle East. Its premise is that rather than the obvious involvement of hierarchical mafia‐type organized crime groups, globally articulated networks of locally operating independent, individual groups comprise the essential foundation for human trafficking and smuggling in the region. The available empirical evidence first suggests that elaborating on various aspects of human trafficking and smuggling is a delicate task and any consideration of priorities for data collection and analysis on these activities must start with a clear idea of the information needed and how to obtain that information. Given the highly sensitive nature of trafficking and smuggling issues, there is no simple research practice that can satisfy all these concerns. It is within this context that our analysis here only offers some partial explanation of the complex nature of human trafficking and smuggling in the Middle East. The data used here provide, to the best of our knowledge, the first primary, reliable, and representative information on traffickers and smugglers as they come directly from the narratives of the traffickers and smugglers interviewed.

AbstractThis article uses a comparative approach to discuss women's access to property using evidence collected from field research conducted on two distinct communities of Istanbul: one secular and one Islamic. The two groups of women possess distinctly different views of the world and how it is organized. This is particularly the case concerning gender where secular women put forth a view rooted in the sameness of the genders where the Islamic women were clear in their commitment to the idea of difference. These attitudes toward the equality and difference of the genders structures the relations of these women to property and the process of inheritance.