Sener Akturk
I am a scholar of comparative politics broadly defined, with a focus on comparative politics of ethnicity, religion, and nationalism, especially in Germany, Russia, and Turkey. I developed the typology of three “regimes of ethnicity” (monoethnic, antiethnic, and multiethnic), and a theory of “ethnic regime change” in my book, Regimes of Ethnicity and Nationhood in Germany, Russia, and Turkey (Cambridge University Press, 2012), which received the Joseph Rothschild book prize in 2013. While writing on German, Russian, and Turkish politics primarily, I also published on identity politics in Afghanistan, Algeria, Austria, Greece, Iran, Israel, Pakistan, Syria, Central Asian republics, and Muslim minorities in 12 major Western European countries. My articles were published in various journals including World Politics, Journal of Ethnic and Migration Studies, Social Science Quarterly, Post-Soviet Affairs, Middle Eastern Studies, Turkish Studies, and European Journal of Sociology.
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Books by Sener Akturk
• Osmanlı kimliğinin ana unsurları kimlerdi?
• Rum, Ermeni ve Musevi olmadan Osmanlılık olur mu?
• Medeniyet nedir? Bir İslâm medeniyeti var mı(ydı)?
• Günümüz Türkiye’si hangi medeniyetin mensubu?
• Avrupa’da İslâm ve Yahudi düşmanlığının kökenleri nelerdir?
• Cumhuriyeti Rumeli muhacirleri mi kurdu?
• Türkiye, Türkmenlerin devleti mi?
• Kimlik krizinin çözümü İslâmcılık mı?
• Türklük, ortak kimlik olabilir mi?
Papers by Sener Akturk
• Osmanlı kimliğinin ana unsurları kimlerdi?
• Rum, Ermeni ve Musevi olmadan Osmanlılık olur mu?
• Medeniyet nedir? Bir İslâm medeniyeti var mı(ydı)?
• Günümüz Türkiye’si hangi medeniyetin mensubu?
• Avrupa’da İslâm ve Yahudi düşmanlığının kökenleri nelerdir?
• Cumhuriyeti Rumeli muhacirleri mi kurdu?
• Türkiye, Türkmenlerin devleti mi?
• Kimlik krizinin çözümü İslâmcılık mı?
• Türklük, ortak kimlik olabilir mi?
against Islamic practices ranging from ritual animal slaughter
to the building of mosque minarets, from male circumcision to
women’s headscarves. Moreover, religious conservatives among the
Muslim minority are almost completely excluded from the national
legislatures. As such, there is a “representation gap” between conservative
Muslims and their leftist representatives. This ideological
disconnect between the Muslim constituencies and their representatives
can be observed in almost every continental European country,
and it seems to persist across time. Despite major improvements
in some countries over the last decade, Muslim minorities are still
underrepresented in the national legislatures of most Western European
countries. Unfortunately, the descriptive representation of
Muslim minorities, that is, Muslim-origin MPs in the national legislatures,
does not necessarily translate into the substantive representation
of the religiously specific interests of the Muslim minorities.