Lives in the peripheries
In the schoolbooks I read as a child in the 1950s and 1960s, Europe was a rosy land of legend. While forging his new republic from the ruins of the Ottoman Empire, which had been crushed and fragmented in World War I, Mustafa Kemal Atatürk fought against the Greek army, but with the support of his own army he later introduced a slew of social and cultural modernization reforms that were not anti- but pro-Western. It was to legitimize these reforms, which helped to strengthen the new Turkish state’s new elites (and were the subject of continuous debate in Turkey over the next eighty years), that we were called upon to embrace and even imitate a rosy-pink—occidentalist—European dream.
The schoolbooks of my childhood were texts designed to teach us why a line was to be drawn between the state and religion, why it had been necessary to shut down the lodges of the dervishes, or why we’d had to abandon the Arab alphabet for the Latin. But they were also overflowing with questions that aimed to unlock the secret of Europe’s great power and success. “Describe the aims and outcomes of the Renaissance,” the middle school history teacher would ask in his exam. “If it turned out we were sitting on as much oil as the Arabs, would we then be as rich and modern as Europeans?” my more naive classmates at my lycée would say. In my first year at university, whenever my classmates came across such questions in class, they would fret over why “we never had an enlightenment.” The fourteenth-century Arab thinker Ibn Khaldun said that civilizations in decline were able to keep from disintegrating by imitating their victors. Because Turks were never colonized by a world power, “worshiping Europe” or “imitating the West” has never carried the damning, humiliating overtones described by Franz Fanon, V.S. Naipaul, or Edward Said. To look to Europe has been seen as a historical imperative or even a technical question of adaptation.