Ibid., 234. Ultimately, they settled in Azerbaijan in the USSR in the early
1960 s.^ Sabiha Sertel was buried in Baku in 1968. Through the 1970 s, in the mind
of the public she remained the stereotypical anti-Muslim, atheist, disloyal, com-
munist journalist Dönme. Ibid., 237 , 240.
See Soner Çagˇaptay, Islam, Secularism, and Nationalism in Modern Tur-
key: Who Is a Turk? (New York: Routledge, 2006 ). Çagˇaptay argues that the eth-
nicization of religion—the collapsing of the categories Muslim and Turkish—
explains why many Muslim groups were accepted as Turks in the early republic
yet Christians were excluded from the body of the nation. Failing to concede
the extent to which racism was prominent in the early republic, however, he
argues, contrary to historical evidence, that Jews—separated from others mainly
by their linguistic choices, he contends—were only marginalized, and not the
victims of exclusion or government antisemitism.
See Viswanathan, Outside the Fold, 82 – 89.
TBMM, Zabit Ceridesi, Devre: 1 Cilt: 4 , October 4 , 1920 , 478 , cited in
Eissenstat, “Metaphors of Race and Discourse of Nation,” 246.
Türk vatandaşlık hukuku: Metinler, mahkeme kararları, ed. Ilhan Unut
(Ankara: Sevinç Matbaası, 1966 ), 39 – 42 , cited in Eissenstat, “Metaphors of Race
and Discourse of Nation,” 249.
Andrew Davison, Secularism and Revivalism in Turkey: A Hermeneutic
Reconsideration (New Haven: Yale University Press, 1998 ), 2.
Aydın, “Secular Conversion as a Turkish Revolutionary Project.”
Asad, Genealogies of Religion, 40 – 41.
Viswanathan, Outside the Fold, 97.
For a comparison with the experience of Karaite, communist, and bour-
geois Jews in Egypt and a critique of nationalist histories denying that Jews can
