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This chapter examines the social transformation of the television audience of rural Turkey. Villages near a metropolitan area, which were subject to an administrative decision to be relocated, were the focus of my fieldwork 30 years ago. Several visits between 1987 and 2019 to the same location, which is inhabited by television viewers and non-viewers alike, yielded an insightful mapping of engagement with popular culture via television at the periphery in Turkey from a historical perspective. While rural inhabitants are busy with daily labor in the countryside and are not keen on watching television, they are nonetheless aware of and connected to new, nationwide cultural trends and social changes. By reflexively discussing these experiences in ethnographic fieldwork on television habits and reception in rural Turkey over a 30-year span, I avoid the traps of modern-traditional and urban-rural binaries, allowing for an exploration of the role of television in mediating social change in the rural context and thus an analysis of the various complex layers and processes of mediatization among rural audiences.
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In this contribution, I provide an in-depth rhetorical and textual analysis of a television debate program broadcast in 2015 on the mainstream television news channel, Habertürk TV in Turkey. The debate brought together women committed to varying political projects, including Kemalism, Islamism, leftist movements, Kurdish women’s movements, and feminism. I find this debate program unique because it took place at a crucial moment in Turkey’s recent history, preceding increasing restrictions on the media that eventually cost more than half of the program participants’ jobs and positions. In my analysis, I focus on how the program’s moderator and the women participants define “women’s issues” in an increasingly authoritarian and conflictual political climate where women are divided with regard to supporting or opposing the Justice and Development Party’s (Adalet ve Kalkınma Partisi—AKP) political program. The results of my analysis show that “sisterhood” does not provide common ground for women in a politically polarized environment and women with more political power dominate the conservation.
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The marriage show was a popular reality show format that invited people to find their soulmate and marry on live television in Turkey. Based on ethnographic fieldwork which took place in the show’s studio between 2011 and 2012, this chapter explores female participants’ investment of their trust in the show. While being reluctant about finding a spouse on television, women take on registers of safety, familiarity, and secrecy to navigate the show as a safe venue. This endeavor also involved women’s safeguarding of themselves on their way to marriage. The fragility of trust in the show, therefore, indicates how women foresee risks and yet strive for securing happiness and safety in marriage in general. This affective tension, at a larger scale, is related to the increased sense of insecurity at a global scale, and the systematic failure of the family to provide the safe living environment it promises in the Turkish context.
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This chapter explores the social and cultural factors that have contributed to the success of Turkish programs in the Arab world. Following the cancelation of Turkish serials on the Arab world’s largest networks in Saudi Arabia and the United Arab Emirates, this chapter will explore how dedicated Arab fans are continuing to watch Turkish shows via alternative platforms after having seen them become such a large part of their daily lives and a permanent fixture on their screens in recent years. By using the Gulf State of Qatar as a departure point, it will examine why Turkish content resonates so closely with female Arab audiences, while also determining their viewing motivations and how Turkish serials have managed to fill a void among its viewers that Arab media has failed to satisfy. At the same time, this chapter will discuss why Turkish dramas have been widely perceived as a women’s genre despite being prime-time serials in Turkey.
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Satellite television has not only provided migrant communities with stronger ties to their home countries but also enabled second-generation migrants in particular to know more about their country of origin beyond their family ties. The aim of this chapter is to explore the ways in which Turkish television contributes towards the making of the transnational identity of the “twice minority” group of Alevi Kurds through what I call mediatised culturalisation. Drawing on 17 in-depth interviews that I conducted with the second-generation members of the Alevi Kurdish community in London in 2016, I explore the role of Turkish television in contesting the boundaries of transnational social imaginaries of the second-generation viewers.
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This chapter unpacks the tension between secular, modern values and conservative, Islamic interpretations within the Indonesian middle class by taking the consumption of Turkish popular cultural products as a case. The chapter explicates the social responses towards the first Turkish television drama aired on terrestrial, private television in Indonesia: The Magnificent Century (Muhtesṃem Yüzyıl/Abad Kejayaan). This chapter understands the reproduction of secular and conservative Islamic values, while in contestation, as a response to broader global, market-capitalist developments. It finds that in response to audience criticism regarding the “un-Islamic” portrayal of the epoch in the drama—specifically the depiction of women as concubines—television stations enlisted the services of Muslim clerics to correct or justify the representation of historical facts. This reveals that market-driven self-censorship has opened up ways for Muslim clerics to influence television content. As such, the chapter argues that market-capitalist forces discursively use Islamic authority as a way to legitimise the halal consumption of Turkish drama among Indonesian Muslim audience at the expense of programme diversity.
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