The Dönme. Jewish Converts, Muslim Revolutionaries, and Secular Turks

Index 

life attributed to, 142 , 255 ; ethno-

religious identity of, x, xi, 17 – 18 ;

Gövsa on centrality of religion

to, 176 – 80 ; Greek government

considers as Muslims, 148 ; Jewish

denunciation of, 14 – 15 , 84 ,

148 , 164 – 65 , 255 ; Major Sadık’s

defense of, 125 – 35 ; Nazis consider

as Jewish, 220 – 21 ; as officially

Muslim, xii, 11 – 12 , 16 , 32 , 79 , 83 ,

158 ; Rıza Nur’s opposition to, 142 ,

153 ; Rüştü’s attack on, 157 – 63 ;

secrecy of, 7 – 8 ; seen as different

than other Muslims, 12 , 238 – 39 ;

Turkish Muslims see them as Jews,

228 ; two meanings of dönme, 155 ;

Yalman on history and future of,

xvii, 169 – 76 , 235 , 250 – 51

in trade, 65 – 80 ; merchant families,

68 – 74 ; in textile industry, 87 ; in

tobacco trade, 71 ; trade networks

in Central and Western Europe,

74 – 76 , 244

See also Kapancı; Karakaş; Yakubi

Dönmeler: Hunyos, Kavayeros, Sazan

(anonymous), 121 – 25 , 136 ; Major

Sadık’s rebuttal of, 125 – 35

Dönmelerin Hakikati (Major Sadık),

125 – 35

Eaton, Richard, 251

Eden, Esin, 57 – 58 , 245

Edirne, 4

Efēmeris tōn Balkaniōn (newspaper),

215 – 19

Efendi: Beyaz Türklerin büyük sırrı

(Yalçın), ix

Efendi 2 : Beyaz Müslümanların büyük

sırrı (Yalçın), ix

Ehat, Mustafa Fazıl, 303 n 29

Ehat, Sarrafzade Ahmet Tevfik, 31 , 119 ,

192 , 303 n 29

Ehat, Sarrafzade Kudret, 31

Ehat, Sarrafzade Osman, 31 , 50 , 57 , 192

Ehat, Tevfik, 94

population exchange of 1923 :
expulsion from Greece, xi,
xvi–xvii, 15 – 16 , 119 , 148 – 54 ; impact
of, 147 – 54 , 245 ; property transfer
during, 149 – 50 , 153 , 214 ; saves
from Nazis, 257
religious beliefs and practices
of: Bektaşi Sufism in regions
of, 5 ; burial practices, 6 – 7 , 13 ;
cemeteries of, 43 , 219 , 220 ;
Christianity compared with, 5 ,
267 n 20 ; courts and jails of, 10 – 12 ;
eighteen commandments, 6 , 42 ,
77 , 179 ; endogamy, x, xv, 26 ,
27 – 32 , 78 , 98 , 122 , 129 , 173 , 175 ,
179 , 180 , 191 – 92 , 239 , 258 ; feasts
and festivals, 13 – 14 , 185 ; Festival of
the Lamb, 76 , 131 , 162 , 169 , 178 ;
genealogies compiled, x, xv, 27 – 32 ,
78 , 245 ; hybridity of practice of,
17 ; as intolerant in their own way,
79 – 80 ; mosques of, 36 – 43 , 78 ;
Muslim practices altered, 41 – 42 ;
prayer and ritual, 40 – 42 , 125 ;
religion as faith of memory, 261 ;
religious practices while abroad,
76 – 77 ; religious synthesis, 17 , 128 ,
243 ; schools, 44 – 64 , 89 – 90 , 252 ;
Sufi influence, 5 – 6 , 17 , 92 , 95 , 128 ,
143 ; syncretism, xi, 14 , 17 , 36 , 128 ;
trend to adopt Islam, 14 , 15 ; turn
away from endogamy, xi, 191 – 92 ,
251 – 52 ; wife-sharing attributed to,
167 – 69
religious identity of, 12 – 21 ; Alevi
compared with, 252 – 54 ; as
Avdeti, 12 ; avoid relations with
Jews, 6 ; begin to be seen as Jews
by Muslims, 21 , 30 ; conversion
to Islam of, x, 4 , 155 , 181 , 255 ;
conversos contrasted with, 255 – 56 ;
as crypto-Jews, ix–x, 12 , 15 – 20 ,
106 , 258 ; Dönmeler: Hunyos,
Kavayeros, Sazan attack on, 121 – 25 ;
double bind of, 238 – 41 ; double