From Museum to National Temple:Hagia Sophia as a nationalist site of memory in the 1950s and 1960s Umut Azak (bio) KEYWORDS Hagia Sophia, Politics of Memory, Turkish Nationalism, Islamic Nationalism, Conservatism, Anti-Westernism The recent closure of the Hagia Sophia Museum and its conversion to its pre-1934 status as a mosque marked the beginning of a new phase in the history of the monument's rich symbolism. From 1950 onwards, for conservative nationalist and Islamist groups, the building's closure to worship signified the oppression and silencing of the Ottoman/Turkish/Islamic heritage. Indeed, for a wide range of intellectuals as well as political leaders, the aspiration to reconvert the museum into a mosque has been a "cause" (Ayasofya Davası).1 This cause was inherited by subsequent generations, which included figures such as Recep Tayyip Erdoğan, who described a future reconversion as a "longed-for moment" (hasretle beklediğimiz an).2 The emotional power of this rhetoric is derived from an Ottomanist and nationalist nostalgia for the golden age of "superiority over the Christian West" under the leadership of Sultan Mehmed II the Conqueror. In opposition to this glorious age is the contemporary era of "decay," supposedly inaugurated by the Kemalist/republican Westernizing reforms. According to this narrative, the Hagia Sophia Museum was waiting to be "re-conquered"—this time from "enemies within"—and to be restored as a symbol of national victory. President Erdoğan's declaration of 10 July 2020 was the culmination of precisely this type of nationalist zeal. This short piece [End Page 191] aims to shed light on the political and historical context that gave rise to the "Hagia Sophia Cause." The first calls for reconverting Hagia Sophia can be traced to 1950. In that year, the periodicals Büyük Doğu (Great East) and Sebilürreşad (Fountain of the Right Path) published editorials in support of the new Democratic Party government's decision to undo the 1932 ban on the Arabic call to prayer (adhan), celebrating it as the beginning of a new era of religious freedom. The authors of these publications, Necip Fazıl Kısakürek (1905–1983) and Eşref Edip Fergan (1882–1971), no doubt saw this development as opening up a space for pressuring the government on other issues, such as the reconversion of Hagia Sophia. Early demands for "liberating" Hagia Sophia were expressed especially in several articles about the 500th anniversary of the conquest of Istanbul by Sultan Mehmed II. These articles depict Hagia Sophia as "the biggest gift given to the Turkish nation by Mehmed II," the ruler who crushed the Byzantine Empire in 1453 and converted its imperial church into a mosque.3 Hagia Sophia, then, is "not a Byzantine ruin but a Turkish monument (mâmure)" and hence the 500th anniversary of the conquest should be celebrated, it was argued, by reopening it as a mosque.4 These authors were the pioneers of the Hagia Sophia Cause; all of them were obsessed with the conquest of Istanbul and shared a deep "nostalgia for the epoch of the Conqueror" (Fâtih Devri nostaljisi).5 These first calls for reconversion were taken up by the Society of Nationalists (Milliyetçiler Derneği), an umbrella organization composed of several nationalist and anti-communist associations. In an open letter, published widely in April 1952, the chair of the society described Hagia Sophia as "the symbol of the conquest of Istanbul" and a "magnificent sign of Turkish power and glory." Characterizing Hagia Sophia's closure to worship as "unfair and cruel" and "a source of pain and spiritual torture for Muslim Turks," the letter urged the government "to stop this torture."6 [End Page 192] According to the society, the forced closing of Hagia Sophia as a place of worship for Muslims was clearly an attack on freedom of conscience, and thus a violation of the constitutional principle of secularism. This argument—that "true" secularism calls for the building's reconversion—has been repeated by several other writers, who have insisted that the previous regime's version of secularism was not only wrong but also an attempt at "Christianizing the nation and starting a war...
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