Between Greek Thessaloníki and Ottoman Istanbul, 1912–1923 Unveiled, and teetering on high heels, she wears a dress that reveals her
bare ankles and full figure.
It was not that the Dönme were only physically unhealthy. After a
brief discussion of Dönme physiognomy, the anonymous author turns
to Dönme morals. He attaches moral dimensions to imagined physical
attributes. A weak moral character is displayed in physiological traits. A
diseased body is a sign of moral weakness. The corruption of the one
leads to the perversion of the other. The anonymous author of Dönmeler,
like Dervish Vahdetî before him, was intent on linking the moral and
physical corruption of the Dönme to much wider societal problems. “It
must not be forgotten,” he argues, “that the Salonikan Dönme are the
main cause behind the spreading of immorality, irreligion, and various
contagious diseases among Muslims” ( 10 ). The Dönme allegedly spread
immorality, not only as an outside group, but especially through their po-
sition within Ottoman Muslim society; they are internal traitors, a Trojan
Horse, whose actions cause the rot to spread from inside the unsuspecting
body of the nation. The Yakubi type “always longs to possess govern-
ment’s gate. The Sazan are always the ones most addicted to government
positions” ( 10 ). As for the Karakaş and Kapancı, “they are always occupied
with commerce. Because they do not consider others to be human, they
consider it among the laws and praiseworthy qualities of their religion to
cheat other nations with various intrigues and schemes.” Although “very
few desire government positions, nevertheless, Cavid [Mehmet Cavid],
who is from the Karakaş group, was able to become finance minister.” In
sum, while the Karakaş and Kapancı “dupe others in the world of com-
merce,” the Yakubi “rob the government’s treasury.” The author argues
that the Dönme are duplicitous ( 12 ). When they act honestly, it is not out
of love of the fatherland or loyalty to the government, “but in order to
guard their places and positions and protect their private interests and
to ensure that their group’s matters before the government are realized
through legal and illegal means.” In other words, “one should not expect
that while they are in government service they will display good inten-
tions and loyalty to the fatherland and nation.”
The Dönme had spread, and with them the problem of atheism,
disloyalty, and duplicity, the author warns. Previously, they “had never
left Salonika. But lately, especially after the Balkan Wars, they have in-
creased their miniscule presence in Istanbul. Although they settled in
Izmir and many places in Anatolia, because they secretly maintained