Get Turkification essential facts below. View Videos or join the Turkification discussion. Add Turkification to your PopFlock.com topic list for future reference or share this resource on social media.
Cultural shift whereby populations or states adopted a historical Turkic culture
The term has been used in the Greek language since the 1300s or late-Byzantine era as "", or "". It literally means "becoming Turk". Apart from persons, it may refer also to cities that were conquered by Turks or churches that were converted to mosques. It is more frequently used in the form of the verb "" (turkify, become Muslim or Turk).
Illustration of the registration of Christian boys for the dev?irme. Ottoman miniature painting, 1558.)
Anatolia was home to many different peoples in ancient times who were either natives or settlers and invaders. These different people included the Armenians, Anatolian peoples, Persians,Hurrians, Greeks, Cimmerians, Galatians, Colchians, Iberians, Arabs, Arameans, Assyrians, Corduenes, and scores of others. The presence of many Greeks, the process of Hellenization, and the similarity of some of the native languages of Anatolia to Greek (cf. Phrygian), gradually caused many of these peoples to abandon their own languages in favor of the eastern Mediterranean lingua franca, Koine Greek, a process reinforced by Romanization. By the 5th century the native people of Asia Minor were entirely Greek in their language and Christian in religion. These Greek Christian inhabitants of Asia Minor are known as Byzantine Greeks, and they formed the bulk of the Byzantine Empire's Greek-speaking population for one thousand years, from the 5th century until the fall of the Byzantine state in the 15th century. In the northeast along the Black Sea these peoples eventually formed their own state known as the Empire of Trebizond, which gave rise to the modern Pontic Greek population. In the east, near the borderlands with the Persian Empire, other native languages remained, specifically Armenian, Assyrian Aramaic, and Kurdish.Byzantine authorities routinely conducted large-scale population transfers in an effort to impose religious uniformity and quell rebellions. After the subordination of the First Bulgarian Empire in 1018, for instance, much of its army was resettled in Eastern Anatolia. The Byzantines were particularly keen to assimilate the large Armenian population. To that end, in the eleventh century, the Armenian nobility were removed from their lands and resettled throughout western Anatolia with prominent families subsumed into the Byzantine nobility, leading to numerous Byzantine generals and emperors of Armenian extraction. These resettlements spread the Armenian-speaking community deep into Asia Minor, but an unintended consequence was the loss of local military leadership along the eastern Byzantine frontier, opening the path for the inroads of Turkish invaders. Beginning in the eleventh century, war between the Turks and Byzantines led to the deaths of many in Asia Minor, while others were enslaved and removed. As areas became depopulated, Turkic nomads moved in with their herds.
Number of pastoralists of Turkic origin in Anatolia
The number of nomads of Turkic origin that migrated to Anatolia is a matter of discussion. According to Ibn Sa'id al-Maghribi, there were 200,000 Turkmen tents in Denizli and its surrounding areas, 30,000 in Bolu and its surrounding areas, and 100,000 in Kastamonu and its surrounding areas. According to a Latin source, at the end of the 12th century, there were 100,000 nomadic tents in the regions of Denizli and Isparta.
According to Ottoman tax archives, in modern-day Anatolia, in the provinces of Anatolia, Karaman, Dulkadir and Rûm, there were about 872,610 households in the 1520s and 1530s; 160,564 of those households were nomadic, and the remainder were sedentary. Of the four provinces, Anatolia (which does not include the whole of geographic Anatolia but only its western and some of its northwestern parts) had the largest nomadic population with 77,268 households. Between 1570 and 1580, 220,217 households of the overall 1,360,474 households in the four provinces were nomadic, which means that at least 20% of Anatolia was still nomadic in the 16th century. The province of Anatolia, which had the largest nomadic population with 77,268 households, saw an increase of its nomadic population to 116,219 households in those years.
Dev?irme[a] (literally "collecting" in Turkish), also known as the blood tax, was chiefly the annual practice by which the Ottoman Empire sent military to press second or third sons of their Christian subjects (Rum millet) in the villages of the Balkans into military training as janissaries. They were then converted to Islam with the primary objective of selecting and training the ablest children for the military or civil service of the Empire, notably into the Janissaries.
Started by Murad I as a means to counteract the growing power of the Turkish nobility, the practice itself violated Islamic law. Yet by 1648, the practice was slowly drawing to an end. An attempt to re-institute it in 1703 was resisted by its Ottoman members who coveted its military and civilian posts. Finally in the early part of Ahmet III's reign, the practice of devshirme was abolished.
Late Ottoman era
The late Ottoman government sought to create "a core identity with a single Turkish religion, language, history, tradition, culture and set of customs", replacing earlier Ottoman traditions that had not sought to assimilate different religions or ethnic groups. The Ottoman Empire had an ethnically diverse population that included Turks, Arabs, Albanians, Bosniaks, Greeks, Persians, Bulgarians, Serbs, Armenians, Kurds, Zazas, Circassians, Assyrians, Jews and Laz people. Turkish nationalists claimed that only Turks were loyal to the state. Ideological support for Turkification was not widespread in the Ottoman Empire.
One of its main supporters was sociologist and political activist Ziya Gökalp who believed that a modern state must become homogeneous in terms of culture, religion, and national identity. This conception of national identity was augmented by his belief in the primacy of Turkishness, as a unifying virtue. As part of this belief, it was necessary to purge from the territories of the state those national groups who could threaten the integrity of a modern Turkish nation state. The 18th article of the Ottoman Constitution of 1876 declared Turkish the sole official language, and that only Turkish speaking people could be employed in the government.
After the Young Turks assumed power in 1909, the policy of Turkification received several new layers and it was sought to impose Turkish in the administration, the courts and education in the areas where the Arabic speaking population was the majority. Another aim was to loosen ties between the Empire's Turk and ethnically non-Turkish populations through efforts to purify the Turkish language of Arabic influences. In this nationalist vision of Turkish identity, language was supreme and religion relegated to a subordinate role. Arabs responded by asserting the superiority of Arabic language, describing Turkish as a "mongrel" language that had borrowed heavily from the Persian and Arabic languages. Through the policy of Turkification, the Young Turk government suppressed Arabic language. Turkish teachers were hired to replace Arabic teachers at schools. The Ottoman postal service was administrated in Turkish.
Those who supported Turkification were accused of harming Islam. Rashid Rida was an advocate who supported Arabic against Turkish. Even before the Young Turk Revolution of 1908, the Syrian Reformer Tahrir al-Jazairi had convinced Midhat Pasha to adopt Arabic as the official language of instruction at state schools. The language of instruction was only changed to Turkish in 1885 under Sultan Abdulhamid. Though writers like Ernest Dawn have noted that the foundations of Second Constitutional Era "Arabism" predate 1908, the prevailing view still holds that Arab nationalism emerged as a response to the Ottoman Empire's Turkification policies. One historian of Arab nationalism wrote that: "the Unionists introduced a grave provocation by opposing the Arab language and adopting a policy of Turkification", but not all scholars agree about the contribution of Turkification policies to Arab nationalism.
European critics who accused the CUP of depriving non-Turks of their rights through Turkification saw Turk, Ottoman and Muslim as synonymous, and believed Young Turk "Ottomanism" posed a threat to Ottoman Christians. The British ambassador Gerard Lowther said it was like "pounding non-Turkish elements in a Turkish mortar", while another contemporary European source complained that the CUP plan would reduce "the various races and regions of the empire to one dead level of Turkish uniformity." Rifa'at 'Ali Abou-El-Haj has written that "some Ottoman cultural elements and Islamic elements were abandoned in favor of Turkism, a more potent device based on ethnic identity and dependent on a language based nationalism".
The Young Turk government launched a series of initiatives that included forced assimilation. U?ur Üngör writes that "Muslim Kurds and Sephardi Jews were considered slightly more 'Turkifiable' than others", noting that many of these nationalist era "social engineering" policies perpetuated persecution "with little regard for proclaimed and real loyalties." These policies culminated in Armenian and Assyrian genocides.
During World War I, the Ottoman government established orphanages throughout the empire which included Armenian, Kurdish and Turkish children. Armenian orphans were given Arabic and Turkish names. In 1916 a Turkification campaign began in which whole Kurdish tribes were to be resettled in areas where they were not to exceed more than 10% of the local population. Talaat Pasha ordered that Kurds in the eastern areas be relocated in western areas. He also demanded information regarding if the Kurds turkefy in their new settlements and if they get along with their Turkish population. Also non-Kurdish immigrants from Greece, Albania, Bosnia and Bulgaria were to be settled in the Diyarbak?r province, where the deported Kurds have lived before. By October 1918, with the Ottoman army retreating from Lebanon, a Father Sarlout sent the Turkish and Kurdish orphans to Damascus, while keeping the Armenian orphans in Antoura. He began the process of reversing the Turkification process by having the Armenian orphans recall their original names. It is believed by various scholars, that at least two million Turks have at least one Armenian grandparent.
Around 1.5 million Ottoman Greeks remained in the Ottoman Empire after losses of 550,000 during WWI. Almost all, 1,250,000, except for those in Constantinople, had fled before or were forced to go to Greece in 1923 in the population exchanges mandated by the League of Nations after the Greco-Turkish War (1919-1922). The lingual Turkification of Greek-speakers in 19th-century Anatolia is well documented. According to Speros Vryonis the Karamanlides are the result of partial Turkification that occurred earlier, during the Ottoman period. Fewer than 300,000 Armenians remained of 1.2 million before the war; fewer than 100,000 of 400,000 Assyrians.
When the modern Republic of Turkey was founded in 1923, nationalism and secularism were two of the founding principles.Mustafa Kemal Atatürk, the leader of the early years of the Republic, aimed to create a nation state (Turkish: Ulus) from the Turkish remnants of the Ottoman Empire. The Turkish Ministry of National Education in 2008 defines the "Turkish People" as "those who protect and promote the moral, spiritual, cultural and humanistic values of the Turkish Nation." One of the goals of the establishment of the new Turkish state was to ensure "the domination of Turkish ethnic identity in every aspect of social life from the language that people speak in the streets to the language to be taught at schools, from the education to the industrial life, from the trade to the cadres of state officials, from the civil law to the settlement of citizens to particular regions."
The process of unification through Turkification continued within modern Turkey with such policies as:
On the 18 March 1926 a Civil Servants Law came into effect, which allowed only Turks to become civil servants and explicitly excluded Armenians and Greeks to become such.
On the 28 Mai 1927 it was decided that the business correspondence must be in Turkish language and foreign assurance companies must employ Turks except for the director and the deputy director.
The Law 1164 from September 1927, enabled the creation of regional administrative areas called Inspectorates-General (Turkish: Umumi Müfetti?likler), where extensive policies of Turkififaction were applied. The Inspectorates Generals existed until 1952.
Citizen, speak Turkish! (Turkish: Vatanda? Türkçe konu?!) - An initiative created by law students but sponsored by the Turkish government which aimed to put pressure on non-Turkish speakers to speak Turkish in public in the 1930s. In some municipalities, fines were given to those speaking in any language other than Turkish.
The Law 2007 of 11 June 1932 reserved a wide number of professions like lawyer, construction worker, artisan, hairdresser, messenger etc. to Turkish citizens and forbade foreigners also to open shops in rural areas. Most affected by the Law were the Greek.
1934 Resettlement Law (also known as the Law no. 2510) - A policy adopted by the Turkish government which set forth the basic principles of immigration. The law was issued to impose a policy of forceful assimilation of non-Turkish minorities through a forced and collective resettlement.
Surname Law - The surname law forbade certain surnames that contained connotations of foreign cultures, nations, tribes, and religions. As a result, many ethnic Armenians, Greeks, and Kurds were forced to adopt last names of Turkish rendition. Names ending with "yan, of, ef , viç, is, dis , poulos, aki, zade, shvili, madumu, veled, bin" (names that denote Armenian, Russian, Greek, Albanian, Arabic, Georgian, Kurdish, and other origins) could not be registered, they had to be replaced by "-o?lu."
From 1932 on, it was implemented by the Diyanet that the Adhan and the Salah shall be called in Turkish. Imams who delivered the Adhan in Arabic were prosecuted according to the article 526 of the Turkish Criminal Code for "being opposed to the command of officials maintaining public order and safety". 1941 a new paragraph was added to Article 526 of the Turkish Criminal Code and from then on Imams who refused to deliver the Adhan in Turkish could be imprisoned for up to 3 months or be fined with between 10 and 300 Turkish Lira. After the Democrat Party won the elections in 1950, on 17 June 1950 it was decided that the prayers could be given in Arabic again.
The conscription of the 20 Classes working battalions in the years 1941-1942. Only non-Muslims, mainly Jews, Greeks and Armenians were conscripted to work under difficult conditions.
Varl?k Vergisi ("Wealth tax" or "Capital tax") - A Turkish tax levied on the wealthy citizens of Turkey in 1942, with the stated aim of raising funds for the country's defense in case of an eventual entry into World War II. Those who suffered most severely were non-Muslims like the Jews, Greeks, Armenians, and Levantines, who controlled a large portion of the economy; the Armenians who were most heavily taxed. According to Klaus Kreiser for President Inönü the aim of the tax was to evict the foreigners who control the Turkish economy and move the economy to the Turks
Article 16 of the Population Law from 1972 prohibited to give newborns names that were contrary to the national culture.
Geographical name changes in Turkey - An initiative by the Turkish government to replace non-Turkish geographical and topographic names within the Turkish Republic or the Ottoman Empire, with Turkish names, as part of a policy of Turkification. The main proponent of the initiative has been a Turkish homogenization social-engineering campaign which aimed to assimilate or obliterate geographical or topographical names that were deemed foreign and divisive against Turkish unity. The names that were considered foreign were usually of Armenian, Greek, Laz, Slavic, Kurdish, Assyrian, or Arabic origin. For example, words such as Armenia were banned in 1880 from use in the press, schoolbooks, and governmental establishments and was subsequently replaced with words like Anatolia or Kurdistan. Assyrians have increased their protest regarding the forced Turkification of historically Aramaic-named cities and localities and they see this process as continuing the cultural genocide of their identity and history (as part of the wider erasure of Assyrian, Kurdish and Armenian cultures).
Turkification was also prevalent in the educational system of Turkey. Measures were adopted making Turkish classes mandatory in minority schools and making use of the Turkish language mandatory in economic institutions.
According to historian Talin Suciyan, for non-Muslims in the Republic of Turkey, Turkification resulted in "de-identification, in which a person loses all references to his or her own grandparents, socialisation, culture and history, but cannot fully become part of the society, culture and politics of the imposed system". There continues to be state-organized discrimination, such as keeping files of citizens of non-Muslim descent.
Imprecise meaning of Türk
During the 19th century, the word Türk was a derogatory term used to refer to Anatolian villagers. The Ottoman elite identified themselves as Ottomans, not as Turks. In the late 19th century, as European ideas of nationalism were adopted by the Ottoman elite, and as it became clear that the Turkish-speakers of Anatolia were the most loyal supporters of Ottoman rule, the term Türk took on a much more positive connotation.
During Ottoman times, the millet system defined communities on a religious basis, and a residue remains today in that Turkish villagers will commonly consider as Turks only those who profess the Sunni faith, and they consider Turkish-speaking Jews, Christians, or even Alevis to be non-Turks.
The imprecision of the appellation Türk can also be seen with other ethnic names, such as Kürt, which is often applied by western Anatolians to anyone east of Adana, even those who speak only Turkish. On the other hand, Kurdish-speaking or Arabic-speaking Sunnis of eastern Anatolia are often considered to be Turks.[verification needed]
Thus, the category Türk, like other ethnic categories popularly used in Turkey, does not have a uniform usage. In recent years, centrist Turkish politicians have attempted to redefine this category in a more multicultural way, emphasizing that a Türk is anyone who is a citizen of the Republic of Turkey. Now, article 66 of the Turkish Constitution defines a "Turk" as anyone who is "bound to the Turkish state through the bond of citizenship".
The population of Asia Minor (Anatolia) and Balkans including Greece was estimated at 10.7 million in 600 CE, whereas Asia Minor was probably around 8 million during the early part of Middle Ages (950 to 1348 CE). The estimated population for Asia Minor around 1204 CE was 6 million, including 3 million in Seljuk territory.[better source needed] Turkish genomic variation, along with several other Western Asian populations, looks most similar to genomic variation of South European populations such as southern Italians. Data from ancient DNA - covering the Paleolithic, the Neolithic, and the Bronze Age periods - showed that Western Asian genomes, including Turkish ones, have been greatly influenced by early agricultural populations in the area; later population movements, such as those of Turkic speakers, also contributed. The first and only (as of 2017) whole genome sequencing study in Turkey was done in 2014. Moreover, the genetic variation of various populations in Central Asia "has been poorly characterized"; Western Asian populations may also be "closely related to populations in the east". An earlier 2011 review had suggested that "small-scale, irregular punctuated migration events" caused changes in language and culture "among Anatolia's diverse autochthonous inhabitants," which explains Anatolian populations' profile today.
^Though Mongols were not Turks or Turkic-speaking people, their army consisted mostly of Turkic warriors by the end of the conquest of Central Asia
^Lambton, Ann; Lewis, Bernard, eds. (1977). "3". The Cambridge history of Islam (Reprint. ed.). Cambridge: Cambridge Univ. Press. pp. 231-233. ISBN0521291356. Archived from the original on 2016-09-01. Retrieved .:"Anatolia had been the homeland of many peoples, the scene of many civilizations, and had served them as a bridge between three continents" "After the battle of Manzikert, there were swift and sudden changes in the ethnic features of Anatolia. Because the great Turkish migration and colonization were neither studied nor understood, the process of Turkification in Anatolia remained an enigma, and some historians ascribed these changes to the annihilation or mass conversion to Islam of the local population. While there were indeed conversions and losses of population on both sides, the inaccuracy of such conjectures, which fail to take about of migration and ethnic changes, is shown even by a general picture of events as drawn above."
^Davison, Roderic H. (2013). Essays in Ottoman and Turkish History, 1774-1923: The Impact of the West. University of Texas Press. pp. 3-4. ISBN978-0292758940. Archived from the original on 2018-08-06. Retrieved . So the Seljuk sultanate was a successor state ruling part of the medieval Greek empire, and within it the process of Turkification of a previously Hellenized Anatolian population continued. That population must already have been of very mixed ancestry, deriving from ancient Hittite, Phrygian, Cappadocian, and other civilizations as well as Roman and Greek.
^Leonard, Thomas M. (2006). "Turkey". Encyclopedia of the Developing World, Volume 3. Routledge. p. 1576. ISBN9781579583880. Subsequently, hellenization of the elites transformed Anatolia into a largely Greek-speaking region
^Raditsa, Leo (1983). "Iranians in Asia Minor". In Yarshater, Ehsan (ed.). The Cambridge History of Iran, Vol. 3 (1): The Seleucid, Parthian and Sasanian periods. Cambridge University Press. pp. 100-115. ISBN978-1139054942.
^Swain, Simon; Adams, J. Maxwell; Janse, Mark (2002). Bilingualism in Ancient Society: Language Contact and the Written Word. Oxford [Oxfordshire]: Oxford University Press. pp. 246-266. ISBN0-19-924506-1.
^Mitchell, Stephen. 1993. Anatolia: land, men and gods in Asia Minor. Vol. 1, The Celts, and the impact of Roman rule. Clarendon Press. pp.172-176.
^Aslan, Senem (April 2007). ""Citizen, Speak Turkish!": A Nation in the Making". Nationalism and Ethnic Politics. Routledge, part of the Taylor & Francis Group. 13 (2): 245-272. doi:10.1080/13537110701293500. S2CID144367148.
^Sofos, Umut Özk?r?ml? & Spyros A. (2008). Tormented by history: nationalism in Greece and Turkey. New York: Columbia University Press. p. 167. ISBN978-0-231-70052-8.
^Soner, Ça?aptay (2006). Otuzlarda Türk Milliyetçili?inde Irk, Dil ve Etnisite (in Turkish). Istanbul. pp. 25-26.
^Bali, Rifat N. (1999). Cumhuriyet y?llar?nda Türkiye Yahudileri bir türkle?tirme serüveni ; (1923-1945) (in Turkish) (7. bs. ed.). ?stanbulleti?im. p. 604. ISBN9789754707632.
^Bali, Rifat N. (2013). Xenophobia and Protectionism - A Study of the 1932 Law Reserving Majority of Occupations in Turkey to Turkish Nationals. Istanbul: Libra. pp. 31-33, 37. ISBN9786054326723.
^Vryonis, Speros (2005). The Mechanism of Catastrophe: The Turkish Pogrom of September 6-7, 1955, and the Destruction of the Greek Community of Istanbul. New York: Greekworks.com, Inc. ISBN0-9747660-3-8.
^ abÇa?atay, Soner 2002 'Kemalist dönemde göç ve iskan politikalar?: Türk kimli?i üzerine bir çalma' (Policies of migration and settlement in the Kemalist era: a study on Turkish identity), Toplum ve Bilim, no. 93, pp. 218-41.
^Jongerden, Joost (2007). The settlement issue in Turkey and the Kurds : an analysis of spatial policies, modernity and war ([Online-Ausg.]. ed.). Leiden, the Netherlands: Brill. ISBN9789004155572.[page needed]
^Suny, edited by Ronald Grigor; Goçek,, Fatma Müge; Naimark, Norman M. (2011-02-23). A question of genocide : Armenians and Turks at the end of the Ottoman Empire. Oxford: Oxford University Press. ISBN978-0-19-539374-3.CS1 maint: extra text: authors list (link) CS1 maint: multiple names: authors list (link)
^ ab?nce, Ba?ak (2012-04-26). Citizenship and identity in Turkey : from Atatürk's republic to the present day. London: I.B. Tauris. ISBN978-1-78076-026-1.
^Rifat Bali, Model Citizens of the State: The Jews of Turkey during the Multi-Party Period, Lexington Books, 2012, ISBN1611475376, p. 12.
^Güven, Dilek (2005-09-06). "6-7 Eylül Olaylar? (1)". Radikal (in Turkish). Archived from the original on 2015-07-21. Retrieved . Nitekim 1942 y?l?nda yürürlü?e giren Varl?k Vergisi, Ermenilerin, Rumlar?n ve Yahudilerin ekonomideki liderli?ine son vermeyi hedeflemi?tir...Seçim dönemleri CHP ve DP'nin Varl?k Vergisi'nin geri ödenece?i yönündeki vaatleri ise seçim propagandas?ndan ibarettir.
^Smith, Thomas W. (August 29 - September 2, 2001). "Constructing A Human Rights Regime in Turkey: Dilemmas of Civic Nationalism and Civil Society": 4. One of the darkest events in Turkish history was the Wealth Tax, levied discriminatory against non-Muslims in 1942, hobbling Armenians with the most punitive rates.Cite journal requires |journal= (help)
^Klaus Kreiser (2012), Geschichte der Türkei, Von Atatürk bis zur Gegenwart (in German), C.H. Beck, p. 73, ISBN978-3-406-64065-0
^Ye?en, Mesut (2011). Jongerden, Joost; Casier, Marlies (eds.). Nationalisms and Politics in Turkey: Political Islam, Kemalism and the Kurdish Issue (Routledge Studies in Middle Eastern Politics). Routledge. p. 73. ISBN978-0415583459.
^Revue des deux mondes 2006 "L'espèce de moutons appelée Ovis armeniana a été renommée Ovis orientalis anatolicus. De même, le chevreuil dit Capreolus caprelus armenius a été rebaptisé Capreolus caprelus capreolus. « Les noms de ces espèces animales auraient ..." "
^La Recherche Numéros 393 à 398 Société d'éditions scientifiques (Paris, France) - 2006 - Page 96 "Ovis Armeniana devient Ovis Orientalis Anatolicus, Capreolus Capreolus Armenius se transforme en Capreolus Caprelus Capreolus, et Vulpes Vulpes Kurdistanicum, le renard roux du Kurdistan, s'appelle désormais en Turquie Vulpes ..."
^Kadioglu, Ayse Keyman (2011). Utah Series in Turkish and Islamic Studies : Symbiotic Antagonisms : Competing Nationalisms in Turkey. Salt Lake City, UT: University of Utah Press. p. 40. ISBN978-1-60781-979-0.
^Suciyan, Talin (2015). The Armenians in Modern Turkey: Post-Genocide Society, Politics and History. Bloomsbury Publishing. p. 88. ISBN978-0-85772-773-2.
Langer, William L.; Blake, Robert P. (April 1932). "The Rise of the Ottoman Turks and Its Historical Background". The American Historical Review. 37 (3): 468-505. doi:10.1086/ahr/37.3.468. JSTOR1837961.
Mango, Andrew. 2004. The Turks Today. Overlook Press.
Meeker, Michael E. (2009). "The Black Sea Turks: Some Aspects of Their Ethnic and Cultural Background". International Journal of Middle East Studies. 2 (4): 318-45. doi:10.1017/S002074380000129X. JSTOR162721.
Ulker, Erol (2005). "Contextualising 'Turkification': Nation-building in the late Ottoman Empire, 1908-18". Nations and Nationalism. 11 (4): 613-36. doi:10.1111/j.1469-8129.2005.00222.x.
Vryonis, Speros. 1971. The decline of medieval Hellenism in Asia Minor and the process of Islamization from the eleventh through the fifteenth century. University of California Press.