This article situates the trajectory of the academic life of Seniha Tunakan (1908–2000) within the development of anthropology as a scientific discipline in Turkey and its transnational connections to Europe during the interwar period and up until the second half of the 20th century. Relying on the archives of the Max-Planck-Gesellschaft, the archive of the Humboldt-Universität zu Berlin, the Politisches Archiv des Auswärtigen Amtes in Germany, and the Prime Ministry's Republican Archives in Turkey, it focuses on the doctoral studies of Seniha Tunakan in Germany and her life as a female PhD researcher in the capital of the Third Reich, as well as her entire research career after her return to Turkey. Through Tunakan's career, the article also provides an analysis of the perpetuation of German race science in the Turkish context, shedding light upon the success of the Kaiser-Wilhelm-Institut für Anthropologie, menschliche Erblehre und Eugenik (Kaiser Wilhelm Institute for Anthropology, Human Heredity, and Eugenics) and its transnational impact.

https://www.cambridge.org/core/journals/international-journal-of-middle-east-studies/article/revolution-is-the-equality-of-children-and-adults-yasar-kemal-interviews-street-children-1975/EEDD34BF2A44F4D436EF65B2E90DA3CB#article

The ‘women’s liberation’ of the global 1960s did not entail a full range of women’s rights, feminist politics and sexual freedoms in Turkey. On the contrary, the Turkish 1960s were characterised by a patriarchal heteronormative order that imprisoned women in a passive and essentially asexual identity and denied them control over their bodies. In Turkey, women’s emancipation was postponed. At the same time, the 1960s offered a juncture of literary renewal in women’s writing and representation, embracing the dictum ‘the personal is political’. This article focuses on three works by Sevgi Soysal (1936–1976), a key name of this period whose writing is concerned with the problematisation of what Judith Butler calls ‘the compulsory order of sex/gender/desire’. Relying on queer theory, we examine how Soysal’s Tutkulu Perçem (The Passionate Forelock, 1962), Tante Rosa (Aunt Rosa, 1968) and Yürümek (Walking, 1970) represent female characters’ growing awareness of their rich spectrum of gender performances, as they embrace their desires, transformations and confusions. In this way, Soysal’s works not only take the female body ‘out of the closet’ but also explore its multitude of desires and fluid possibilities.

Maksudyan, Nazan, and Burcu Alkan. “Embracing Embodiedness, Desire and Failure: Women’s Fluid Gender Performances in Sevgi Soysal’s Oeuvre from the 1960s.” Journal of European Studies, (May 2022). https://doi.org/10.1177/00472441221090705.

Nazan Maksudyan, "Συνάντηση και μνήμη σε οθωμανικά ηχοτοπία: ένα οπτικοακουστικό άμλπουμ των φωνών των πλανόδιων πωλητών", μτφρ. Κατερίνα Στάθη, Τα Ιστορικά, τχ. 74, Απρ. 2022, σ. 32-60.

Nazan Maksudyan, “Encounter and Memory in Ottoman Soundscapes: An Audiovisual Album of Street Vendors’ Cries”, trans. by Katerina Stathi, Historica 74 (April 2022), 32-60 [in Greek].

In 1975, the world-famous novelist Yaşar Kemal (1923–2015) undertook a series of journalistic interviews with street children in Istanbul. The series, entitled “Children Are Human” (Çocuklar İnsandır), reflects the author's rebellious attitude as well as the revolutionary spirit of hope in the 1970s in Turkey. Kemal's ethnographic fieldwork with street children criticized the demotion of children to a less-than-human status when present among adults. He approached children's rights from a human rights angle, stressing the humanity of children and that children's rights are human rights. The methodological contribution of this research to the history of children and youth is its engagement with ethnography as historical source. His research provided children the opportunity to express their political subjectivities and their understanding of the major political questions of the time, specifically those of social justice, (in)equality, poverty, and ethnic violence encountered in their everyday interactions with politics in the country. Yaşar Kemal's fieldwork notes and transcribed interviews also bring to light immense injustices within an intersectional framework of age, class, ethnicity, and gender. The author emphasizes that children's political agency and their political protest is deeply rooted in their subordination and misery, but also in their dreams and hopes. Situating Yaşar Kemal's “Children Are Human” in the context of the 1970s in Turkey, I hope to contribute to childhood studies with regard to the political agency of children as well as to the history of public intellectuals and newspapers in Turkey and to progressive representations of urban marginalization.

https://www.cambridge.org/core/journals/international-journal-of-middle-east-studies/article/revolution-is-the-equality-of-children-and-adults-yasar-kemal-interviews-street-children-1975/EEDD34BF2A44F4D436EF65B2E90DA3CB