Le Ray 45118.s of 2008, over 3000 villages have been destroyed, 44,000 people have A
died, and thousands more have been forcibly displaced (378,335 villagers
were displaced in the 1990s, according to the official figures. The actual
figure is probably much higher.)
19.ese are the results of the 2000 official census. In 1990, 133,600 inhabit- Th
ants were living in Tunceli (152,000 in 1985), 8,800 of them in villages.
- Dincer Gökçe, “Para Orduya akıyor,” Özgür Gündem, 8 April 2006.
21.urdish language being forbidden, Kurdish TV programs prepared out K
of the country were broadcasted via satellite. In 2002, as part of legisla-
tive efforts to bring the country closer to European Union standards, the
Turkish Parliament allowed the broadcast of Kurdish-language programs a
few hours a week.
22.ichel De Certeau, M The Practice of Everyday Life (Berkeley: University of
California Press, 1984).
23.rjun Appadurai, A Modernity at Large: Cultural Dimensions of Globalization
(Minneapolis: University of Minessota Press, 1996), 189–191. For an
excellent account of the ethnonationalist incorporation of space and time
in Turkey, based on the case of the city of Urfa in southeast Turkey, see
Kerem Öktem, “Incorporating the Time and Space of the Ethnic ‘Other’:
Nationalism and Space in Southeast Turkey in the Nineteenth and
Twentieth Centuries,” Nations and Nationalism 10, no. 4 (2004): 559–578. - Appadurai, Modernity at Large, 191.
25.n Turkey, hair- and beard-cut can reflect political identities. In Tunceli, I
leftist-minded people used to wear a short but abundant moustache; tra-
ditional religious leaders wear a long white beard. For anthropological
insight into the meaning of hairiness among Turkish migrants in France,
see Benoît Fliche, “Quand cela tient à un cheveu: pilosité et identité chez les
Turcs de Strasbourg,” Terrain 35 (2000): 155–165.
26.or a stimulating analysis of space in flux, with a continual shift in mean- F
ing of things, including monuments, see Sunil Manghani, “Picturing Berlin:
Piecing Together a Public Sphere,” Invisible Culture 6 (2003), http://www.rochester.
edu/in_visible_culture/Issue_6/manghani/manghani.html.
27.n Kurdish and Turkish far-leftist ranks, the suicide-bomber Zeynep Kınacı I
is, still today, largely praised as a symbol of determination in the fight
against fascism, and a symbol of freedom. Interestingly enough, her gesture
is nowadays celebrated as a call for peace.