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Protests

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The text of the banner:

Hey, Tayyip!
Be human, show respect and be respected,
Turn your face and heart to God and your people,
Show respect to the souls of our ancestors: Turks, Kurds, Armenians, and Jews,
With a single heart they gave their blood for our unmatched homeland.
We know our constitutional rights.
Together, using Article14 of the constitution,
We will burn out your light bulb (the logo of the ruling AK Party).

(tr. Serhat Güven)

This banner moved me, and not only because I am active in one of the communities it mentions.  As a native New Yorker and the product of an immigrant world, I know the culture of inter-communal respect, public participation, and inclusive politics that commitment to diversity can engender.  And, as someone who, over the years, has also lived and worked in self-proclaimed mono-ethnic, mono-linguistic, and mono-religious countries that, even up to the final years of the 20th-century, marginalized, expelled, and murdered Gypsies, Muslims, and Jews, I know that acknowledgement of the legitimacy of diversity can comprise a giant step towards enduring democracy.  I do not know which group raised this banner and wrote its appeal to Turkey’s “Leader,”  but, whoever they are,  I do thank them respectfully.

The Çarşı encampment, Gezi Park, taken during the first days of the occupation. (FujiX100)

The Çarşı encampment, Gezi Park, taken during the first days of the occupation. (FujiX100) Click on photo for larger image.

Two ubiquitous presences at Occupy Gezi and attendant demonstrations: Çarşı and smart phone cameras.

Çarşı is the fan club of the Beşiktaş football (soccer) club — rough-and-ready, anarchistic, high-spirited, and energetic. Çarşı lent confidence, safety, and a tough urban edge to the protests.  (For more on Çarşı, go the archives of The New Yorker magazine for an excellent profile by writer Elif Batuman).

The age of the smart phone has changed the postures of demonstrators.  Many protesters march with hands held high, by no means in fascist salutes, but holding cell phones to photograph and record seemingly everything in their fields of vision. Every step, every moment of two weeks of protest seem to have been documented and ready for  crowd-sourcing. And, is not impossible that the faces of many activists and protestors have been recorded as well; I  noticed occasional cell phone shutterbugs who, if I were the suspicious type, I would identify as police photographers.  In all, over the weeks, so many people took so many photographs that any privacy disappeared; during the last days of the park occupation, many occupiers posted signs requesting that passersby refrain from photographing them.

iPhone as surrogate telephoto lens. In focus on the iPhone screen and out of focus in the background: "guerilla theater" performed by a troupe of striking Turkish Airlines workers, Gezi Park, first week of occupation. (FujiX100)

iPhone as surrogate telephoto lens. In focus on the iPhone screen and out of focus in the background: “guerilla theater” performed by a troupe of striking Turkish Airlines workers, Gezi Park, first week of occupation. (FujiX100.)  Click on photo for larger image.

Occupiers, Gezi Square, Istanbul, two weeks ago. Çapulcu = Terrorist/Freebooter, a phrase used by the Turkish Prime Minister to describe the occupiers and adopted by the occupiers themselves toungue-in-cheek. (FujiX100)

Occupiers, Gezi Square, Istanbul, two weeks ago. The word “Çapulcu” on the carton “Hotel” sign above = Terrorist/Freebooter, a phrase used by the Turkish Prime Minister to describe the occupiers and adopted by the occupiers themselves tongue-in-cheek. (FujiX100)

The Turkish Prime Minister had described the (now ex-)occupiers of Gezi Square as Looters/Freebooters, subverters of democracy engaged in immoral activities.  Many western newspapers, including the Wall Street Journal as late as this morning’s edition, described them as violent. Do they look the part?

Occupiers, Gezi Square, Istanbul, two weeks ago. If you are tempted to write them off as "mere" student protestors, keep in mind that their parents and a good part of the society supported them to the hilt. (FujiX100)

Occupiers, Gezi Square, Istanbul, two weeks ago. If you are tempted to write them off as “mere” student protestors, keep in mind that their parents, peers, and a good part of the society supported them to the hilt. (FujiX100)

Marchers carrying the banner of a folkloric dance association, Istiklal Cadessi (Avenue), Istanbul, , 1 June 2013,  The hundreds of thousands of other marchers that passed through Istiklal that day ranged from trade unionists to nationalists, to fringe leftists, to lesbians and gays, and to just ordinary people. Marching phalanxes from Istanbul's football (soccer) fan clubs added a tough working-class edge. (Fuji X100)

Marchers carrying the banner of a folkloric dance association, Istiklal Cadessi (Avenue), Istanbul, , 1 June 2013, The hundreds of thousands of other marchers that passed through Istiklal that day ranged from trade unionists to nationalists, to fringe leftists, to lesbians and gays, and to just ordinary people. Marching phalanxes from Istanbul’s football (soccer) fan clubs added a tough working-class edge. (Fuji X100)

As of yesterday morning, I had planned to write a reflective post on the significance and of the confluence of urban issues that sparked the present protests in Istanbul.   I abandoned this idea at 9:00pm last night, when Turkey’s self-styled “Leader” — in a manner redolent of European diplomacy Anno 1938 — unilaterally broke the agreement he had reached on Friday with an umbrella organization of protestors and let the police loose on the occupation encampment in Istanbul’s Gezi Park, at the time packed with a Saturday night crowd of visitors and well-wishers.

A police riot ensued.  I watched scores of protestors and bystanders overcome and burned by tear gas being hand-carried by their fellows to a nearby hospital.  In a side street, I stood with the front-line of peaceful, albeit very vocal, demonstrators as the police, without provocation, sprayed them with jets of chemically tainted water and fired tear gas into their midst as they retreated.  Last week, an acquaintance told me that when the police come to clear the Gezi he and his friends would stop them with “smiles and hugs.”  Sadly, neither worked well against police batons and chemical weapons.

So, instead of focusing on  urban issues, the next several posts to this site will comprise a photographic tribute to the millions of Turkish citizens who peacefully demonstrated and occupied parks and streets these past weeks.  Despite stereotypes presented in the Turkish and Western press, these were demonstrations and not “riots” (the only rioters I saw were the police themselves).  Also, not all demonstrators were young or naive and not all were from the left or the privileged middle class.  And, not all protestors demonstrated or camped in Gezi Park; some simply took to their balconies in residential neighborhoods across the city, banged together pots and pans and shouted: “Tencere, Tava, Tayyip Istifa” (Pot, Pan, Tayyip resign.)

A word on the approach behind the photos in this and the next subsequent entries:

Photojournalists tend to work with extreme telephoto lenses to capture dramatic and “decisive” moments and isolate iconic images.  I photograph mostly up close-up and with moderate wide angle lenses.  I look for context and for ordinary, prosaic moments.  Thus, the photographs that follow attempt to portray the ordered and optimistic nature (to date!) of the present protests and show the diversity of ordinary citizens unjustly accused of looting and rioting.

The Turkish Prime Minister announced that he would never kneel before "looters/freebooters" occupying Gezi Park and the marchers demonstrating on their behalf.  This marching folklorist carries a sign liberally translated as: "Even when we dance Zeybek (a traditional dance involving crouching steps), we do not kneel!"

The Turkish Prime Minister announced that he would never kneel before “looters/freebooters” occupying Gezi Park and the marchers demonstrating on their behalf. This marching folklorist carries a sign liberally translated as: “Even when we dance Zeybek (a traditional dance involving crouching steps), we do not kneel!.” It remains to be seen who, in the end, will be the one(s) kneeling. (FujiX100)