Cyprus-Forum.com

[halil]

http://www.usak.org.tr/duyuru.asp?id=415

WPR Interview with USAK Expert Mehmet Hasguler on Turkey-Turkish Cyprus Relations

Turkish Cypriots held protests in Nicosia recently in opposition to austerity measures being imposed by Ankara on the Turkey-supported territory. In an email interview, Mehmet Hasgüler, an expert on Turkish international relations at the International Strategic Research Organization and Çanakkale Onsekiz Mart University, discussed relations between Turkey and Turkish Cyprus with World Politics Review (WPR).

WPR: Why have tensions risen between Turkey and Turkish Cyprus in recent months?

Mehmet Hasgüler: As a matter of fact, tension has always been a part of the relations between Turkey and Turkish Cyprus. A decade ago, Turkish Cypriot grievances toward the Turkish government erupted into a series of demonstrations known as the "Jasmine Revolution," unrelated to contemporary Tunisia's revolution. It aimed to end Turkey's political dominance over Turkish Cyprus. Today's demonstrations, in contrast, aim to protest economic burdens, although certain groups are trying to hijack the process to artificially ignite a new political crisis. The Jasmine Revolution was quite successful, resulting in 65 percent of Turkish Cypriots voting in 2004 for a U.N. peace plan to unite the North and South in a federal structure. The plan ultimately failed, however, as Greek Cypriots rejected it. This caused overwhelming frustration among Turkish Cypriots, many of whom shifted their resentment from Ankara to Greek Cypriots over the failure of the peace process.

This, however, does not change the fact that Turkish Cypriots still denounce Turkey's interference in their political and economic life. This interference was the cause of the most recent tension, as Ankara, sole financier of Turkish Cypriots, has imposed a tight fiscal policy that will reduce the quality of life in Northern Cyprus. This tension, however, may open up an opportunity for Turkish Cypriots to redefine their own status both politically and economically.

WPR: What impact -- including long-term effects, if any -- will tensions have on bilateral relations?

Hasgüler: In the short run, the crisis may help Turkish Cypriots become more aware of their own distinct identity. Turkish Cypriots are seen as Turks by Greeks and as Cypriots by Turks. Moreover, being Cypriot has different meanings for the peoples of Cyprus -- Turks see it as a distinct islander culture, whereas Greeks consider it part of a Hellenic identity that spread to the Island of Cyprus.

Also, the crisis should not be reduced to bilateral relations between Turkish Cypriots and Turkey. In fact, Turkish Cypriots are also unhappy with the European Union's failure to keep several promises that would have led to easing the North's financial isolation. So the long-term effects depend on how the EU and Greek Cypriots act toward Turkish Cypriots. As of now, only Turkey recognizes their polity, providing money and security. As long as this structure remains intact, very little will change. Despite the demonstrations, the majority of Turkish Cypriots -- including many demonstrators -- still consider Turkey to be the motherland.

WPR: What impact might tensions have on negotiations with Cyprus?

Hasgüler: In 2004, Greek Cypriots rejected the best chance yet for a peaceful resolution of the Cyprus issue. Perhaps the Greek Cypriot administration, aware of ongoing tensions between Turkish Cypriots and Ankara, hoped that the crack between the two would widen to the extent that Turkish Cypriots would completely denounce Turkey or that Ankara would turn its back on the Turkish Cypriots. This will never happen, and the demonstrations should not give false hopes to the Greek Cypriot leadership. For now, though, the peace negotiations have stalled, and the U.N. has begun to signal its frustration, meaning that time may be running out for a negotiated settlement.

[denizaksulu]

I was disgusted at the news reports of the above mentioned demonstrations against the so called 'austerity' measures. Listening to the Turkish media and the comments on the exhibiting of the RoC flags and calling these flags ''Rum Bayrağı" shows shows either their ignorance or their bloody mindedness. Least of all calling the flag designed by My Ismet Guney a 'Greek' flag (in spite of minor alterations in size of the olive branches) is the utmost insult. Hence I too am in a state of rebellion. Well, I am a Cypriot and Cyprus is NOT Greek.

[halil]

dedicated to Deniz beyciğime (copy-paste)

AN OVERVIEW OF THE RESEARCHES ON THE IDENTITY OF THE TURKISH CYPRIOTS

Dr.Ahmet Cavit An

Abstract: The following article examines the activities among the Turkish Cypriots for the establishment of a written history of the Turkish Cypriot Culture, through which their identity can be reflected. All the related material are evaluated for the first time with a critical approach, because there have been various misinterpretations among the so-called left-wing intellectuals on the subject of Cypriot identity in general and of Turkish Cypriot identity in particular.

While looking for an answer to the question of “Who is a Turkish Cypriot or a Turk of Cyprus?”, one has to read at first the works, which give us information about our cultural history, telling us from where does our community come and to where does it go? Unfortunately such works are not so much, they are just a few.

Mrs. Ulviye Mithat, writing in one of her articles in Ses newspaper, dated 24 August 1935, underlined the cultural problems of the Turkish Cypriots in those years as follows:

“As I heard, the cultural part of the history of Cyprus belonging to the Greek Cypriot community is completely protected. The Greek Cypriots recorded their cultural history in various works and prepared them for the usage of the coming generations. On the other hand, the Turkish Cypriots have not even thought of this subject! They also neglected every period of the history of Cyprus. Where is a history of literature? Where is a history of administration? Even their general history was written in a simple text book.

The only article written up to now about our cultural history is the short article about the history of the Lycee which was published last year in the journal of the Lycee. We need an article immediately about the development of our elementary schools which are the cradle of our culture.”

The article mentioned by Mrs. Ulviye Mithat is the one written by her husband, history teacher of the Lycee, Mustafa Mithat Bey, titled “History of the Lycee”, published in the “Journal of the Cyprus Boys’ Lycee, 1933-1934 Almanac” (p.107-127). Mustafa Mithat Bey, who wrote “The Concise History of Cyprus” (1926) had published in 1930 a 73-paged book “A Short Geography and A Short History of Cyprus for the Schools” in Turkish together with the geography teacher, Ibrahim Hakki Bey, published in Birlik Printing House in Nicosia. (1)

Ismet Konur, who emigrated to Turkey from Cyprus and was a history teacher in Denizli Lycee, published his work “Turks of Cyprus” in 1938 as a publication of the Remzi Bookshop in Istanbul, but unfortunately this book was banned in Cyprus by the British colonial regime. In the Söz newspaper, dated 18 October 1938, we read the following news: “According to the Official Gazette, published on Friday, it is strictly forbidden to import the book “Turks of Cyprus”, which was published in Istanbul, into our land. Police Administration has made some researches, but it could not find this book at some commercial institutions and houses. The author of the book is İsmet Konur, who is a history teacher in Denizli, Turkey.”

The book, prepared by Hasan Behçet, a teacher, titled “A History of Turkish Education in Cyprus” was published so late, in 1969.

Because some Turkish Cypriots, as one of the communities living on the island, do not know their own political and cultural history sufficiently or they have not read the limited number of works written up to now, they either go out to search for an identity or find themselves in the middle of a crisis. There is nı adequate knowledge in the widely distributed history books, which are all written in accordance with the official ideology or national ideology, when someone looks at them in order to find the answer to the question “Who are we?”. Especially after 1974, when the Turkish Cypriots concentrated themselves on the 37% northern territory of the island as Turkey partitioned Cyprus by the use of force, the Turkish Cypriots formed a new structure, which is economically, militarily and politically dependent on the Republic of Turkey, who strictly controls this region and the established order and balances of the Turkish Cypriot community have changed in a great scale. The problem of protecting our original Cypriot identity against the cultural assimilation, which gained importance from our subject’s point of view, has forced the Turkish Cypriot intellectuals to think of this situation constantly and to do various actions against it. During the ongoing conflict between the mainland Turkish and Turkish Cypriot identity, some crisis and searches for identity have emerged.

The Turkish Cypriots, who have a traditional and small community structure, have of course had an identity before 1974, but they did not have identity problems of such a dimension as they have now. The British Administration, which started in 1878 after more than 300 years of Ottoman Administration in Cyprus, was the protector of the Muslim minority, living on the island beside the Greek Orthodox population. The role of the mainland Greek and Turkish nationalism as an external factor, the formation and the consolidation of the Turkish Cypriot leadership during the process starting from the beginning of the 1900’s as a Muslim community and turning into a Turkish community in the 1950’s, are dealt extensively in another study of mine.(2) In the serial, titled “Notes on the development of Cypriot Consciousness”, I analyzed the subject from the point of view of political identity. (3)

After 1974, the Turkish Cypriots remained under the influence of the mainland Turkish culture and they gave more importance to the struggle of repossessing and developing their own cultural identity. Discussions in this direction started first under the roof of some political parties. Later activities were made for the collection and protection of the Turkish Cypriot cultural identity in the framework of cultural associations and personal researches.

The first comprehensive meeting for the definition of the standard of the Turkish Cypriot culture took place in Nicosia from 1 to 4 February 1983 with the participation of cultural and artistic organizations and personalities. This meeting was also supported by Ahmet Atamsoy, who was then the responsible Minister for the Cultural Affairs. More than 200 persons participated at this Advisory Meeting on Culture and Art and 24 papers were submitted. The activities were carried on in 10 separate commissions on Language and Literature, History, Music, Ancient Monuments, Press and Publication, Plastic Arts, Library and Archive, Folklore and Ethnography, Theater and Law. Unfortunately these contributions were not published in a book form and as one can assume, They were left aside on dusty shelves. Only a part of the discussions was reported in the Söz newspaper, which was the only organ showing interest in those days.

During the above-mentioned meeting, the Cypriot culture in general and the Turkish Cypriot culture in particular were discussed intensively. The Söz newspaper published my three studies during these meetings from 31 January to 12 February 1983: They were 1. The Origins of Cypriot culture from historical and ethnological point of view, 2. Changes in the ethnic and cultural structure of Cyprus after 1571, 3. Cultural and folkloric interactions between the two main ethnic-national communities living in Cyprus. Our cultural identity was examined for the first time in the above-mentioned three articles of mine in the historical perspective.

Right after the advisory meeting, The Has-Der (The People’s Arts Association) organized in Nicosia on 25 February 1983 the First Folklore Symposium. This was one of the first scientific steps forward in the crystallization of the ethnic-national consciousness of the Turkish Cypriots. For those, who are interested in the subject, it was a gain to have the papers submitted to the Folkloric Symposia from 1983 to 1986 published in a book by the “TRNC Ministry of Culture and Tourism in 1986. It was a pity that the materials of the “Search” Folkloric Exhibition, organized by Has-Der from 11 to 18 October 1982 in the Gamblers’ Inn, Nicosia and of the “Dress and Handwork Exhibition, organized by the same Association, from 8 to 12 December 1987 at the Ataturk Cultural centre were all dispersed later, because of the lack of a Folkloric Museum. Among the other folkloric compilations, published in book-form are the works of Mahmut İslamoğlu, Oğuz Yorgancıoğlu, Erdoğan Saraçoğlu, Hasan Siber, Mustafa Gökçeoğlu and others.

When we want to examine the written products of our culture, the first to think of and the first researched are our newspapers. The first study on this subject was published in Söz newspaper in August 1933 by its editor, Mehmet Remzi Bey, a serial with the title “History of newspaper in Cyprus”. Mehmet Akif, the Printerman, started to publish his study “Turkish Printing Houses and Newspapers in Cyprus” in the first issue of his “Yeni Fikirler” (New Opinions) journal (May 1946 and January 1947) and he later continued the serial in his “Kıbrıs” newspaper (1949). The book “Cyprus Turkish Press Resources” by Hasan Şefik Altay (1969), which has many mistakes and wrong information, and “The Press Event in Cyprus 1878-1981” by Cemalettin Ünlü, published in Ankara (1981) promoted new studies in this field.

The first introductory articles about our old journals were published in Yeni Düzen newspaper for 20 days, starting from 24 August 1982, under the title “Our Culture and Art Journals among the dusty pages of history” by Sevgül Uludağ. Later Harid Fedai published his study “Turkish Journals in Cyprus published in the 1940’s” in Halkın Sesi newspaper from 27 March to 3 April 1984, adding new information and enriching our knowledge in this subject. My study “Examples from our thinking-life 40 years ago” was first published in Yeni Kıbrıs journal (March-July 1988) and later in Ortam newspaper (25 July - 2 August 1990). In the meantime, Haşmet M.Gürkan introduced some of our old journals and newspapers in Söz newspaper. Sabahattin İsmail published in 1987 his introducing articles, appeared in Yeni Kıbrıs on our newspapers under the title “Those (newspapers) which left their imprints in the Turkish Cypriot Press” in a book. Unfortunately there is no full collection of our Turkish Cypriot newspapers or journals without failing numbers, neither in the Turkish Cypriot National Archives, nor in the Turkish Cypriot National Library. I have to remind the reader that the exhibition of the “First Turkish Cypriot Newspapers in Cyprus” was opened for the first time on 25 December 1962 at the Mevlevi Tekke in Nicosia and a lot of our old newspapers were exhibited there. It is well-known that Ömer Sami Coşar, a Turkish journalist from Turkey, who was then the Director of the Department of Social Works and Municipalities of the Turkish Cypriot Communal Chamber, took all the exhibited material to Turkey with the consent of the authorities, as if they were his private collection. After his death in March 1984, noone knows the whereabouts of this historical collection. It would be nice if the same Turkish Cypriot authorities would be interested in bringing these newspapers back to our country!

The first comprehensive bibliographical study about the books and booklets published in Turkish language in Cyprus between 1878 and 1987 (650 books and 150 booklets, 800 titles) was published by me in the Yeni Kıbrıs journal (January-October 1987 and February 1988). Later those books published until 1992 were given in a list every year in the same journal.(4) Yeni Kıbrıs journal used to be published monthly starting from October 1984 by one of our researchers, Ahmet C. Gazioğlu and beside political articles, mostly research articles on the old Cyprus were published there. Authors like Harid Fedai, Haşmet M.Gürkan, Sabahattin İsmail, Ali Nesim, Ahmet An published their studies on our cultural heritage in Yeni Kibris. Later this journal concentrated more on the official Turkish Cypriot propaganda line and ended finally its publication at the end of 1993.

After referring to the subject of compilation of the oral and written sources of the Turkish Cypriot culture, we can come now to the discussions on the cultural identity. As I could follow, apart from the discussions between individuals, the first public debate, made in front of an audience, was a symposium, organized by the Güzelyurt Arts Association (GÜSAD) from 4 to 9 August 1986 in Nicosia, Atatürk Cultural Centre under the title “The importance of cultural and artistic development in search of identity”. Although in February 1983 the Has-Der gave the name “Search” to its “Folkloric Exhibition” and the Cypriot identity was shown by the exhibited folkloric material, it was surprising to see the GÜSAD after three years, searching again for a new identity in the cultural and artistic development. Another mistake of the organizers of this meeting was that out of the ten invited speakers, only one of them was a Cypriot. The rest were all selected from Turkey. As the first meeting, the speakers needed to say “We have not come here to give a prescription to the Turkish Cypriot art and culture.” But in reality they tried to do so and at times they had to confront heavy criticisms of the participants. Unfortunately the opinions raised in this symposium during the discussions could not be published in a book, but some of the contributions were published in Ortam newspaper in those days. The Cumhuriyet newspaper of Istanbul reflected some news about the symposium to the Turkish public opinion, even if they were short, but the newspaper used also the same wrong title: “Cultural identity is being searched for in Cyprus” (4 August 1986). After two days the news was titled with the words of Professor Emre Kongar: “The cultural identity of the Turkish Cypriots is different (from ours).” On 9 August 1986 finally the real situation was reflected with the words of a Turkish Cypriot speaker: “Cyprus is under the influence of the interventionist culture.”

It is a fact that the Greek Cypriots or the Turkish Cypriots are culturally ı-under the influence of Greece and Turkey respectively. But the crystallization of the Cypriot identity and the formation of our political togetherness can only be possible by conscious resistance to the assimilating influences of these both external cultures and by disseminating and developing our local cultural characteristics of Cyprus. Without forgetting that the identity problem is in the first and final analysis a problem of culture, we have to read, research and digest well our own cultural history with its all aspects, secret and protected, official and unofficial. Otherwise, it is inevitable to get into crisis and search for identity, because of ignorance or lacking knowledge.

As the play “Home on Human Being” was staged by the Nicosia Turkish Cypriot Municipality Theater in Istanbul, again a wrong title was used for an interview appeared in Cumhuriyet newspaper: “The Turkish Cypriots are in search of cultural identity”. Poet Fikret Demirağ, who was taking part in the interview, stated on one hand that the most outstanding footprints are of Ottoman culture from the point of view of the Turkish Cypriot community and on the other hand he could say that the Turkish Cypriot poets did not have an important heritage from the past”. (5) Whereas it was an unforgivable mistake of Demirağ, who was a teacher of Turkish literature, not having heard of read Müftü Hasan Hilmi Efendi, who was given at his time the title of “Master of the Poets” , the highest Ottoman title for a poet, Kaytazzade Nazım, Kenzi and our other poets. Our contemporary poets were also overlooked at once. Yaşar Ersoy, the director of the Municipality Theater, who was also interviewed, preferred to choose cosmopolitism in a search for world identity.

Mehmet Yaşın, another poet of ours, who could not adapt the Cypriot identity, whatever standard it has reached or could reach and who escaped from Cyprus to distant places, told in another interview, made with him in London the following: “I am searching for my soul in the Mediterranean culture”. (6)

Hakkı Yücel, who together with a group of friends called themselves “Poets of 74 Generation” in search of a title, preferred to stay away from the soil of Cyprus and named his book of poems as “Bitter Exile” in 1986. The Varlık literary journal of Istanbul published with the initiative of the same circle a special section in its April and May 1987 issues under the title “A search for identity: Turkish Cypriot Literature”

and it tried to reflect the view of this circle to the Turkish readers.

“The poets of the 74 Generation” could not stop themselves and organized a panel discussion on 21 June 1987 with the support of the Hackney Municipal Council in London under the title “Turkish Cypriot Identity in Literature” and they later printed the written contributions read at this panel under the same title in a book, published by the Varlık Publishing House in Istanbul (1988). It was observed that Mehmet Yaşın and the other participants were not aware of the activities and discussions made on this subject in Cyprus and they declared themselves the pioneers. Whereas Mehmet Yaşın confessed in his opening speech that the main problem was the personal identity crisis of those, who initiated this panel discussion: “Maybe it would be more appropriate if we have called the name of this conference as “The identity crisis of the Turkish Cypriot man of literature”. In fact the problem is in ourselves. It is not easy to destroy the identity of a people. I am afraid, we, the writers, express our own personal identity crisis.” (7) I have already published my critics of these contributions, published in this book, in the Kıbrıs Postası newspaper of 19 June 1988 and I shall not go into detail here.

Another panel discussion about the identity research was organized on 24 December 1990 by the Kyrenia Anafartalar Lycee. Its title was “The importance of the identity of the Turks, living in Cyprus, its necessity from the geographical, historical, national-religious and political point of view”. Here, mostly the well-known views of the official ideology were repeated and the students of the Lycee were tried to be infected by the chauvinism. (8)

Another study, made in parallelism with the official ideology, is the book, prepared by the retired philosophy-sociology teacher, Ali Nesim and it was published at the end of 1990 as the 17th book of the Publications of the “TRNC” Ministry of National Education and Culture”(9). The book was named as “The Identity of the Turkish Cypriots” and in 5 sections, which are “Turkish Cypriots with their social and cultural aspects”, “Turkish Cypriot literature and the fact of identity”, “Cultural changes in identity of the Turkish Cypriot people”, “What kind of people are we? And “The identity of the Turkish Cypriots”, the subjective and chauvinist views were conveyed in it. As en example we can give the following judgments:

“We, in other words, the Turkish Cypriots of today, are not, as the Greek Cypriots allege, the remnants of the invaders, but the real owners of the island...The Turkish Cypriots are the oldest people of the island with their history and culture and as a national people, they are different from the Greek Cypriot people and have all the rights that the Greek Cypriots have.” (p.13)

The last book we are going to mention on our subject is the one, published by Dr.Nazım Beratlı, its title is “The history of the Turkish Cypriots, First Book: The Turkish Component of the Turkish Cypriot Identity.” He informs us that in the second book “The Cypriot component of the Turkish Cypriot Identity” will be examined. (10) I wrote a critic of this book, which was given the first prize in a competition, organized for the first time in the name of Haþmet M.Gürkan, a valuable researcher of history and writer, who was the founding president of the Union of the Turkish Cypriot Artists and Writers. The jury of the competition was the members of the administrative council of this union themselves! This critic was published in the “Alternatif Yazın” journal No.6 (March-April 1993) under the title “A book which does not deserve its prize”. Dr.Beratlı writes: “The Turkish Cypriots like horse and sword, in other words, they still keep their Türkmenish characteristics, brought all along through the centuries. “The writer alleges that “the Alevi-Bektashi values lie at the foundations of the Turkish Cypriots” without referring to any convincing document or source. (11)

My another article was a critic again of the views by Refik Durbash on the subject of identity in Istanbul, in the Görüþ journal, dated September 1989, where he was referring to the folkloric compilation book of Mustafa Gökçeoðlu. My article against his was published in No.35, October 1989 with an undertitle “Those left or right wing intellectuals, who come to Cyprus from Turkey and get fond of the so-called democracy here, have to learn first of all the identity of the Turkish Cypriots and the history of this country.”

Meanwhile, by relying on this kind of ignorance or lacking knowledge, some wrong views could be alleged on this subject even in Cyprus. Foe example, in an article written by Derviş Okan in the No.8 (July-August 1994) of the Alternatif Yazın literary journal, it is stated that “To support the Cypriot identity is in fact being conservative and reactionary, although it has an appearance of being progressive.” It is a pity that my article criticizing this wrong opinion was not published by the journal, but it was published later in the Yeni Çağ weekly newspaper of 29 August 1994. As I stated there, “The main problem is to possess first our own Cypriot identity and to make this Cypriot identity universal in a dynamic structure. As the class struggle intensifies, the class character of this identity too will show itself.” Otherwise by saying “socialist identity”, using a left-wing radical view and denying the national formation of the culture, we cannot reach anywhere. As we reject nationalism and chauvinism, we cannot reject being national. As we say “Yes to internationalism”, we should not fall into national nihilism. What we have to develop against the chauvinist bourgeois culture should be the culture of the working class, relying on the friendship of the peoples. This new culture should depend on socialist patriotism and its content should be socialist, its form national. Just because of this reason, the struggle of the cultural identities of the Turkish Cypriots and the Greek Cypriots against the assimilating influences of the mainland Turkish and Greek identities gains importance. The Cypriot identity will be fed from the struggle of independence which will be waged against the intervening influences of Turkey and Greece and this will hasten its formation and development.

[halil]

I was disgusted at the news reports of the above mentioned demonstrations against the so called 'austerity' measures. Listening to the Turkish media and the comments on the exhibiting of the RoC flags and calling these flags ''Rum Bayrağı" shows shows either their ignorance or their bloody mindedness. Least of all calling the flag designed by My Ismet Guney a 'Greek' flag (in spite of minor alterations in size of the olive branches) is the utmost insult. Hence I too am in a state of rebellion. Well, I am a Cypriot and Cyprus is NOT Greek.

It is not Turkish as well .......

here is the a argument for u Deniz Beyciğim..... Quattro must read

‘We are an inseparable part of our motherland’: ethnic nationalism in Cyprus

In Cyprus a singular national identity concept has never emerged, neither in the Greek Cypriot nor in the Turkish Cypriot community. As a result of complex historical conditions on the island, a nation-building similar to that in other European countries never took place.
Competing ethnonationalist concepts – Hellenic and Turkish nationalism –, which had been imported from the respective “motherlands” Greece and Turkey during British colonial rule, could establish a dominant position in both communities in the first half of 20th century. These concepts experienced a radicalization after the beginning of the Greek Cypriot armed struggle for enosis (union with Greece) in 1955, seeing the first clashes between Greek and Turkish Cypriots. The bicommunal Republic of Cyprus, founded in 1960 as an independent state, soon became a victim of the continuing nationalist aspirations on both sides and failed only three
years later in civil war. The conflict culminated in the events of 1974, when the Turkish army intervened in the wake of a Greek military coup and occupied the northern part of the island,
resulting in the Greek Cypriot population being driven away from the north and the Turkish Cypriots fleeing the south. In the end the mutual atrocities of the past decade, committed on both sides in the name of Hellenic and Turkish national good, led to the partition of the island
with the creation of two separated, nearly homogenized territories (for the role of nationalism in the Cyprus conflict see Pollis 1998, Kızılyürek 2002).
In the Greek Cypriot community, on the one hand, nationalism has undergone a profound change since the traumatic experience of 1974. A new form of national consciousness has widely replaced the traditional, enosis-based Hellenic nationalism, regarding instead an end of the Turkish occupation and a return of the refugees as its main objectives, sometimes combined with a nostalgic glorification of the enosis-movement of the
past and the EOKA-uprising against the British. This concept of national identity still stresses the common roots with Greece in an ethnonationalist sense, but reclaims a specific Greek Cypriot identity in a broader Hellenic cultural world (Calotychos 1998). Over the past 30 years, however, this dominant concept of Greek Cypriot nationalism has been frequently
challenged by ideas of national consciousness based on a common Cypriot identity. Originally rooted in the political left (especially the former communist party AKEL), Cypriotism emphasizes the common culture and tradition shared by both Greek and Turkish Cypriots and envisages a unified Cypriot citizenship in a bicommunal federation (Calotychos 1998).
Meanwhile in the Republic of Cyprus of today, an EU member state with political and economic stability, the identity issue is for the most part not a matter of prime importance for the Greek Cypriots and more a topic of symbolic discussions, mostly overshadowed by party tactics within the highly institutionalised political system or by the inner-communal debates
about a solution to the Cyprus problem and the relationship to the Turkish Cypriots. In the Turkish Cypriot community, on the other hand, Turkish nationalism dominated the official political agenda in Northern Cyprus until recently. Confronted with the intensifying Greek nationalist propaganda for enosis which began to spread in Cyprus after Britain took over the island from the Ottoman Empire at the end of the 19th century, the Cypriot Muslims started adopting Turkish nationalist ideas from the 1920s on. The escalating conflict in the 1950s and 1960s made Turkish nationalism the predominant ideology within the Turkish Cypriot community. Under increasing Greek nationalist pressure after 1963 many
Turkish Cypriots were forced to retreat to isolated enclaves almost completely dependent on support from Turkey, a situation welcomed by the Turkish Cypriot nationalist leadership, as it brought them nearer to their aim of a partition of the island (taksim). This aim was reached at
last with the Turkish military intervention in 1974 and the establishment of a separate Turkish Cypriot territory in the north (Kızılyürek 2002).
In the Turkish nationalist narrative the Turkish ‘Peace Operation’ of 1974 stands for the liberation of the Turkish Cypriots from ‘Greek terror’. ‘Motherland’ (anavatan) Turkey is regarded as liberator and protector of the Turkish ‘Young Land’ (yavruvatan) in Cyprus, the presence of the Turkish army as an indispensable guarantee for the Turkish Cypriots’ security. Regarding the relations with the Greek Cypriots the main approach is mistrust due to the experience in the past, claiming that the Greek side continues its aspirations for a union with
Greece, though now in disguise. This alleged Greek Cypriot persistence for enosis still plays an important part in the Turkish nationalist mythology, in this respect mirroring the imagined threat of Turkish expansionism which is a significant element of Greek Cypriot nationalist
discourse (Papadakis 1998). Consequently, the Turkish nationalist view maintains that the best solution for the Cyprus problem is the creation of two independent Greek and Turkish states, an objective which in this perspective materialized with the establishment of the Turkish Republic of Northern Cyprus (TRNC) in 1983. The fact that the TRNC is still only
recognized by the Republic of Turkey therefore requires a ‘struggle for sovereignty’ on the international level.
At the same time the nationalist approach considers the TRNC and its Turkish Cypriot citizens as part of the ‘Turkish nation’ in an ethnonationalist sense (Kızılyürek 2002). In this respect it does not accept any difference between Cypriot and mainland Turks with regard to
their national identity.

more to read bey efendi hazretleri

http://www.sant.ox.ac.uk/esc/esc-lectures/ramm.pdf

[humanist]

was disgusted at the news reports of the above mentioned demonstrations against the so called 'austerity' measures. Listening to the Turkish media and the comments on the exhibiting of the RoC flags and calling these flags ''Rum Bayrağı" shows shows either their ignorance or their bloody mindedness. Least of all calling the flag designed by My Ismet Guney a 'Greek' flag (in spite of minor alterations in size of the olive branches) is the utmost insult. Hence I too am in a state of rebellion. Well, I am a Cypriot and Cyprus is NOT Greek.

I am Cypriot and Cyprus is NOT Greek

[bigOz]

We shall all live together (in peace) and achieve the ideal political stance, WHEN everyone in Cyprus agrees that Cyprus is not Greek or Turkish. When will that be? When we educate our young to believe in the same. Till then, everything else is empty & meaningless words.

[denizaksulu]

Thanks for the lecture HALIL BEY. But first of all thanks for the lovely time WE Cypriots have had at our meetings at the Great Han. I was very happy to see all the peoples of Cyprus enjoying a chat over our coffees.

Without external influences I am sure Christofias and Denktash/Eroglu would also have enjoyed the coffee too.

[halil]

Thanks for the lecture HALIL BEY. But first of all thanks for the lovely time WE Cypriots have had at our meetings at the Great Han. I was very happy to see all the peoples of Cyprus enjoying a chat over our coffees.

Without external influences I am sure Christofias and Denktash/Eroglu would also have enjoyed the coffee too.

thats what all they do DENIZ BEYCIĞIM............

Dervis Eroglu and Dimitris Christofias will be coming together tonight at a working dinner as part of talks aimed at reaching a comprehensive solution to the Cyprus Problem.The dinner to be held at the UN Chief of Mission’s residence will take place at 8pm and will be attended by the UN Special Adviser Alexander Downer as well ................

International agreements and the internal aspects of security and police force are also expected to be discussed during tonight’s dinner...........

can u imagine ............ Yaaa DENIZ BEY .........

[denizaksulu]

Thanks for the lecture HALIL BEY. But first of all thanks for the lovely time WE Cypriots have had at our meetings at the Great Han. I was very happy to see all the peoples of Cyprus enjoying a chat over our coffees.

Without external influences I am sure Christofias and Denktash/Eroglu would also have enjoyed the coffee too.

thats what all they do DENIZ BEYCIĞIM............

Dervis Eroglu and Dimitris Christofias will be coming together tonight at a working dinner as part of talks aimed at reaching a comprehensive solution to the Cyprus Problem.The dinner to be held at the UN Chief of Mission’s residence will take place at 8pm and will be attended by the UN Special Adviser Alexander Downer as well ................

International agreements and the internal aspects of security and police force are also expected to be discussed during tonight’s dinner...........

can u imagine ............ Yaaa DENIZ BEY .........

Why was I NOT invited? I would have knocked their heads together till they came to some sensible agreement. ....HALIL BEY!!!

[kurupetos]

We shall all live together (in peace) and achieve the ideal political stance, WHEN everyone in Cyprus agrees that Cyprus is not Greek or Turkish. When will that be? When we educate our young to believe in the same. Till then, everything else is empty & meaningless words.