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@ -1,7 +1,8 @@ |
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Wells of Knowledge: Streams of poetry, music and resistance in Turkey |
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Merve Kılıçer |
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“If history writing does not emancipate, it must be serving tyranny.” |
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Cemal Kafadar, ‘Kendine ait bir Roma’, pg.1 |
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<h1>Wells of Knowledge: Streams of poetry, music and resistance in Turkey</h1> |
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<h2>Merve Kılıçer</h2> |
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<p><i>“If history writing does not emancipate, it must be serving tyranny.” |
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Cemal Kafadar, ‘Kendine ait bir Roma’, pg.1</i><br></p> |
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In 2012, rumors started about a shopping mall to be built in the place of Gezi Park 1 near Taksim |
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Square in İstanbul. This park had not necessarily been in good shape for a while, but it offered a |
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shaded passage way for passersby, benches for the homeless, a playground for children and most |
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@ -39,7 +40,7 @@ After 7 years, I’m still trying to figure out how and why we managed to come t |
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tecting a green area that belonged to our home, protecting friends and the increasing level of op- |
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pression were the instinctive push points but my real question is: how did the spirit of Gezi Park |
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come to life? |
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<span id="textdadaloglu"> |
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<p id="textdadaloglu"> |
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The park brought together people from different economic backgrounds, ethnicities and beliefs, |
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manifesting the idea that when we stand together we are heard. And our voice carried all the tunes, |
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rhythms and stories of Turkey. To analyze this historic moment, I’ve been listening closely to the |
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@ -48,7 +49,7 @@ land. I asked myself: Could the accumulation of these voices and words be the fo |
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of Gezi Spirit? What kind of knowledge do we inherit from the land we feel rooted in? Which are |
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the stories we were raised with and how did they shape our perception of the world and ‘other’ |
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people we share it with? |
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</span> |
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</p> |
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Learning and unlearning the tenets of our upbringing is a process of growth. At the park, we wit- |
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nessed the clash of all the false and accurate knowledge we were introduced to throughout our |
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lives. This clash brought us a little closer to the understanding of what is political and how we can |
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@ -115,7 +116,7 @@ Hüseyin Gazi Sultan binsin atına |
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Dayanılmaz çarh-ı felek zatına |
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Bizden selâm söylen ev külfetineÇıkıp ele karşı ağlamasınlar |
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/ |
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<span id="textmuharrem"> |
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<p id="textmuharrem"> |
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They call me Pir Sultan in Banaz |
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Do not suppose I’m the sinister one |
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Pasha should advice his servants |
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@ -127,7 +128,7 @@ They should not shed tears in presence of strangers |
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*An important Islamic war hero celebrated by the Bektaş-i Alevi community) |
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**The navy rifle that turns and sparks when lit |
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-Pir Sultan Abdal’s poem was chanted by Ashik Veysel in 1961 |
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</span> |
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</p> |
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In Anatolian lands, when the majority of people converted to Islam, it influenced the language and |
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the way people related to their entourage. Gradually, the Islamic lodges became institutional enti- |
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ties with political power within the Ottoman Empire. Specially the lodge of Hacı Bektaş-ı Veli had |
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