Xenophobia, a basic concept in our political and cultural jargon, can be defined as a fear or dislike of foreigners. However, with regards to Turkey, it should not be perceived only as enmity against non-Turkish citizens.

Xenophobia can create a more comprehensive and complicated sphere of influence. A more precise definition should be a phobia against all that is unknown and foreign. Xenophobia accelerates and wins over new supporters at historical turning points and economic crises when societies are going through important transformations. It is mostly nourished by ignorance and grows stronger and spreads through propaganda. Unquestioned dogmas, internalized cultural codes and social prejudices zealously serve xenophobic ends. Since the human being is afraid of what he or she does not know or understand, and because lack of knowledge begets lack of empathy, it is typically ignorance that feeds xenophobia.

I have heard several innocent-looking pieces of humor, witty remarks and stereotypes about the “other”: “Jews are stingy,” “British people are cold and aloof,” “Germans do not like children,” “Westerners lack feeling toward family”; these are the utterances we hear frequently in our daily lives. There are definitely plenty of stereotypes about Turks in the West. These conventional conceptions are reciprocal; they look innocent at first but in fact confine our minds and restrict our points of view. As [Nicos] Poulantzas said, there is no innocent notion, especially when one is so emotional and has so many prejudices. The person who has these prejudices should be asked, “How many Jews, Germans or Britons has he closely known in his life?” Similarly, when you ask a Westerner how many Turkish friends he or she has had so far, the answer is either not even on or a few. It is very strange to see that the less you know a society, the more easily you can make generalizations about it. If we ask these people how they can make such grand generalizations from only knowing a few people, they keep quiet. How do these cultural stereotypes enter our language and minds if we do not acquire them through our personal experiences?

Edward Said, in one of the first comprehensive interviews with the West-Eastern Divan he founded along with Daniel Barenboim, largely deals with this issue. Looking for reasons behind the exacerbation of xenophobia in the world, particularly in the Middle East and West, Said pointed to globalization and global homogeneity as the root causes. “One way of defending yourself against a global concept that covers all is to return to the relaxing symbols of the past,” Said stated, adding that another fact accompanying this flow is the heritage of old empires. The remnants of old empires have still not been able to find a balance. The world order is still being formed.

The problem stems from clearly distinguishing yourself from others, believing you are different and superior to other cultures, nations or groups and assuming that these are your inherited traits. It also stems from considering yourself as part of a single culture and rejecting the fact that you are a “world citizen,” and being not only indifferent and aloof toward “the other” but also making generalizations to conceal your ignorance, constantly reacting and harboring grudges. Edward Said, known for his orientalist views but also as a versatile intellectual, thought such “emotional reaction” and exaggerated fetishism of the past stoke xenophobia. Turkey is going through a cultural, political and social transformation. This transition period is dynamic and creative, but it is also an atmosphere that contributes to xenophobia. If we can deal with prejudices in our minds and act against the rise in xenophobia, then we can become a fully democratic, mature and self-confident society.

11.11.2006