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Murat Nehri Kıyısında Bir Urartu Yerleşimi: Murat Tepe (Eds. Abdulkadir Özdemir, Ziya Kılıç). İstanbul: Ege Yayınları, 2021. 196 sayfa. ISBN 9786057673916.

This article examines the feminization of migration at the Malaysian-Thai frontier through the lens of cross-border marriages between Malaysian men and Thai women (predominantly of Malay ethnicity). Based on long-term ethnographic fieldwork conducted in the Malaysian city of Kota Bharu, Kelantan, it explores the migration process as a hopeful endeavor in seeking “fortune” in several senses of the word: employment and economic prospects (Mal. rezeki), and opportunities for marriage (Mal. jodoh, or “fated union”). Second, it illustrates how Thai women’s reported use of magical means such as love magic and sorcery in their search for jodoh and rezeki inspires both fear and desire among Malays. Thai women’s seductive and supernatural prowess, I argue, constitutes a crucial but understudied capital for navigating a precarious labor and marriage market where their employability and (sexual) desirability overlap, allowing them to subvert existing narratives of female cross-border marriage migrants as victims of precarity. Cet article examine la féminisation de la migration à la frontière entre la Malaisie et la Thaïlande, au prisme des mariages transfrontaliers entre hommes malais et femmes thaïlandaises, principalement d’ethnie malaise. Partant d’un travail de terrain ethnographique de long terme mené dans la ville malaisienne de Kota Bharu (Kelantan), l’article explore le processus de migration en tant qu’effort plein d’espoir à la recherche de la « fortune » dans différents sens du terme : emploi et perspectives économiques (mal. rezeki), et opportunités de mariage (Mal. jodoh, ou « union avec l’âme-sœur »). Par ailleurs, il illustre l’utilisation par les femmes thaïlandaises de moyens magiques tels que les charmes d’amour et la sorcellerie dans leur quête du jodoh et du rezeki qui inspirent à la fois peur et désir aux Malais. Les prouesses de séduction et de surnaturel des femmes thaïlandaises constituent, selon moi, un capital essentiel mais peu étudié pour naviguer sur un marché précaire du travail et du mariage, où leur employabilité et leur désirabilité (sexuelle) se chevauchent, ce qui leur permet de renverser les récits existants sur les femmes migrantes mariées à l’étranger comme victimes de la précarité.

Rusya ile Osmanlı Devleti arasındaki 1828 savaşı ve sonunda yapılan Edirne Antlaşması sırasında Rumeli’de bulunan beyler, kendilerinden beklenen desteği vermedi. Edirne’yi on iki bin Rus askeri kuşatmıştı. Rumeli’de İşkodralı Mustafa Paşa kumandasında silahlı 40 bin asker vardı. İşkodralı, verilen talimata uymayarak Rusları arkadan çevirmedi. Böylece Babıali’yle Rumeli paşaları arasında bir güvensizlik ortamı oluştu.1826’da Asakir-i Mansure kuruldu. Babıali, Rumeli’deki paşaların ve beylerin bu yeni düzene uymasını istedi. Bunun üzerine eskiden beri bağımsız gibi hareket eden bu paşalar, Babıali’yi dinlemeyerek 1831’de isyan etti. Babıali’de bu isyanı bastırmak üzere sadrazam Mustafa Reşit Paşa’yı Rumeli’ye gönderdi. Reşit paşa, Rumeli’de şımararak devlete karşı isyan etmeyi adet haline getiren İşkodra, Sofya, Pirlepe, Bosna, Evliye-i Selase ve Kegalık paşalarını etkisiz hale getirdi. Böylece Rumeli’de asayiş ve huzur yeniden sağlandı. Ancak Rumeli’deki isyanı Prusya, Avusturya, Fransa, İtalya ve Rusya gibi devletler desteklediğinden isyancıları affetme yoluna gidildi. İşkodralı Mustafa Paşa, Kapudan Hüseyin Paşa ve diğer paşalar suçlu olmalarına rağmen Avusturya’nın baskısı sonucunda affedildi. Bu nedenle Babıali, isyancılara müsamahakâr ve bağışlayıcı davrandı. Babıali’nin hoşgörülü ve bağışlayıcı davranması nedeniyle, 1831 yılında bastırılan isyan Rumeli’de 1835’e kadar devam etti.Rumeli’deki isyanı Yanya valisi Tepedelenli Ali Paşa, Bağdat valisi Kölemen Davut Paşa, Mısır valisi Mehmet Ali Paşa dolaylı olarak destekledi. Aslında bunlar Rumeli’deki isyanları destekleyerek yeni düzene karşı olduklarını Babıali’ye duyurmak istediler. Yani bu paşalar devleti dinlemeyerek kendi bulundukları yerde bağımsızmış gibi hareket ettiler. Ayrıca bu paşa ve beyler, Babıali’den ziyade Avrupalı büyük devletlerin yardımlarına güvendiler. Bu tutumlarından dolayı Rumeli’de İşkodralı Mustafa Paşa’nın çıkardığı isyanının yayılmasında etkili oldular. Ayrıca Rumeli’de çıkarılan isyanlara Arnavutlar, Boşnaklar, Sırplar, Bulgarlar ve Karadağlılar katıldılar. Rumeli’deki bu uluslar kendi başlarına buyruk olmalarından dolayı isyan adı altında bölgede kargaşa oluşturdular. Rumeli’deki halkın Babıali’ye sadakatsizliğini bilen devletler de bu halkları siyasi çıkarlarına alet ettiler. Babıali’nin otorite boşluğundan yararlanan Rumeliler, uzun süre devleti iç tehdit olarak meşgul ettiler. The Janissary Corps was abolished in 1826 and Asakir-i Mansure was established. Articles on the subject were reported to the states. A copy of these articles was also sent to Bosnia. The Bosnians, unwilling to obey the orders, revolted, declaring that they would stick to the old order and did not recognize the newly established Asakir-i Mansure. In order to suppress the uprisings in Bosnia, Ahmet Efendi and Mukataacı Arif Bey were sent here. The orders regarding the observance of the newly established military order were also conveyed to the Bosnian governor through Mustafa Pasha of Ishkodra, the governor of Alexandria. Although they received orders clearly telling them what to do, the Bosnian governor and Alexandria Mutasarrif did not follow the instructions and rebelled. With the influence of the Shkodra governor, on July 30, 1830, signs of rebellion were seen in Rumelia. These rebellions affected the Rumeli region and Albania.Since the declaration of the Vaka-i Hayriye, difficulties have been encountered during the establishment of the regular soldiers. There has been turmoil over the war with Russia, which has been going on for two years. The Greek revolt, which began in 1820, lasted until 1830. The measures taken to suppress the Shkodra and Egyptian rebellions cost the state very dearly. Russian soldiers entered Edirne on 22 August 1829 and invaded Kırklareli. When the news of the Russian invasion of these places reached Istanbul, Istanbul demanded that Mustafa Pasha, who was in Vidin, to come to Edirne with his soldiers and shoot the enemy from behind. However, Mustafa Pasha from Ishkodra did not comply with the orders given, and he used these measures taken by the state in his own favor in the later rebellion. In other words, the instructions given by Istanbul were effective in the revolt of Mustafa Pasha from Ishkodra.The Ishkodra Revolt occupied the Porte administration for eight years. The rebellion that started in Ishkodra in 1826 spread to Rumelia and was suppressed in 1831. The Ishkodra Revolt, which started in Rumelia, spread to large areas due to the authority vacuum during the 1828-1829 Ottoman-Russian War. After the revolt was suppressed, the rebels were subjected to forced resettlement in Istanbul.

The article is the author’s response to Dr. Ryszard Śmietanka-Kruszelnicki’s review of Pod klątwą: Społeczny portret pogrom kieleckiego [Under Curse: A Social Portrait of the Kielce Pogrom] (2018), which appeared in the journal Polish-Jewish Studies in January 2021.

The interview with Marcin Przewoźniak took place on the occasion of the author winning the Kornel Makuszyński Polish National Literary Award for the book Puk, puk! Zastałem króla? [Knock, Knock! Is the King Home?]. The creator talks about what inspired the creation of the awarded book, how to present history to a contemporary young reader, how to prepare to write about history. He also talks about his favorite childhood books, literature and its creation, and his attitude to the thought that one of his books could be on the school reading list.

Jeroen Deploige and Jeroen De Gussem introduce Cluster 2 of Interfaces 8, on the topic of Medieval Authorship and Canonicity in the Digital Age.

The Illusory Hope of Illegal Immigration in Celles qui attendent by Fatou Diome ABSTRACT: The present article is a study on the literary portrayal of illegal immigration in the novel "Celles qui attendent" by Fatou Diome. Its aim is to highlight the different reactions of mothers and wives who are waiting for their departed loved ones. In this regard, the article will analyze and interpret how Fatou Diome reveals the daily lives of those who wait. This work is based on feminist ideas, addressing the question posed by Spivak, "Can the subaltern speak?" The study concludes that illegal immigration is utopian RÉSUMÉ : Le présent article est une recherche sur la présentation littéraire de l’immigration clandestine dans le roman Celles qui attendent de Fatou Diome. Il s’agit de mettre en exergue les différentes réactions des mères et des épouses qui attendent les hommes partis. À ce titre, il sera question d’analyser et d’interpréter comment Fatou Diome révèle le quotidien de celles qui attendent. Ce travail se fonde sur les idées féministes en répondant à la question de Spivak « les subalternes peuvent-elles parler ? » L’étude conclut que l’immigration clandestine est utopique.