Gegen die Wand [Head-On] Trailer (2004)

This video is the official trailer for the film "Gegen die Wand", awarded with a Golden Bear. It is the first of a trilogy, which refers to homeland-host country-identity. The film starts in Germany and ends in Turkey. This trasnational narrative does not imply a returning home story, as they have grown up in Germany , rather refers to home and identity searching. We could say that this is the representation of Akin's concept of "home as a state of mind"

July 2nd 1993, Sivas

On the 2nd of July 1993, a Festival of Pir Sultan Abdal Association was organized in Sivas. Aziz Nesin, a writer who was intended to translate the "Satanic Verses" of Rushdie, was invited. Right-wing and Islamist demostrators approached the hotel, where the festival was taking place, demolished the statue of Pir Sultan Abdal, besieged and set fire to the hotel. 37 people were killed. The neutrality of the local authorities as well as of the official state was striking. 

Massacre of Dêrsim 1938

Dersim, has always been a "rebellious" area of the Ottoman Empire and later the Turkish state : not acknowledging the official state authority, not paying taxes, avoiding military serving, following only their tribal law. The modernization praqctices by the Turkish state , were met with great opposition by some tribes in the area, as they considered such practices as a limitation to their freedom and independence. In 1936 the Kemalist state decided to "control" the area and consequently a  military force was implemented, in 1937 a military operation began, in 1938 during this turmoil an onslaught took place. Finally, a deportation of all Zaza-speaking people, an importance percentage of the region,  the "unclear" elements of the -under purification- Turkish state, took place.
The old man in the presented interview, is too cautious to  talk about the events.According to him 80 thousand people were killed (an exaggerated number) , while others were deported to the West.

Maras 1978

This video is about the Massacre in Kahranmaras in 1978. The outcome of an anti-communist propaganda and sectarian anti-Alevi incitement. Men, women, children, even babies and pregnant women were killed and raped. It was one in a series of attacks -but the greatest in number- against Alevis, Kurds and Kommunists as well. The three main "enemies" of the Turkish state. The majority of the victims were Alevis and those perceived as leftists. During a period of turmoil and uncontrolled political violence, the Maras Massacre just accelerated the 1980 coup d' etat.This video presents in every detail the massacre.

The Edge of Heaven- End

In this chapter Fatih Akin is dealing with issues such as tradition, devotion, forgiveness, roots. The young man narrates the Abraham's sacrifice according to his tradition, having though simillarities with the christian myth. Devotion to an ideology, the kurdish movement in particular or a social network, such as family is another emerging issue. Added to that, the Organization's name, in which the young girl is engaged, means "Not Forget" and consequently not forgive the violent actions of the Turkish State towards the Kurds. Lastly, the father of the young man after pending for his son's forgiveness for a long timer, chooses to kill himself at his birthplace.  

The Edge of Heaven- A German-Turkish,Turkish-German space

This is a chapter of the movie "The Edge of Heaven". Fatih Akin implies the homeland-host country issue. The limits of them though, in that exact place, are quite unclear. It is a German bookstore in Istanbul (Turkey) owned at first by a German citizen and later by a Turkish-German professor of German Language. The former seeking his home, returns to his homeland, while the latter returns to his traditional homeland because of Yeter's death. This place includes both German and Turkish features.

Fatih Akin, an object of research

"As a representative for second-generation Turks living in Germany, Akin seems 
comfortable with the notion that he is German. Yet he also does not mind being called 
Turkish because of his parents’ origins, even if he does not see himself as Turkish. 
Perhaps Akin said it best himself, in an article on the German film Web site 
medienhandbuch.de: “‘Mein Film ist Globalisierung,’ sagt der 34-jährige weiter. ‘Ich bin 
Globalisierung. Ich bin zu Hause in Hamburg, gleichzeitig ein Kind türkischer Eltern. 
Und eigentlich ist das nichts Neues” (Medienhandbuch 1). Fatih Akin is best left to 
himself by the media—no reporter can describe Akin’s identity better than he can".

(Courtney Johnson, German, Turkish or Both? Fatih Akin as an International Identity)

Fatih Akin is a director of turkish descent, born in Germany, lives in Hamburg. In the process of identity-building personally as well as a director, he deals in most of his films with turkish-german relations though co-existence. Without silencing voices, he represents the true living conditions for the Turkish-German community,their problems, the emergence of these hybrid characters, but not in any way that either Turks or Germans  or both could be offended. His aim is not to provide diversification, but also to lead to an understanding between Turks and Germans. "Head-On" as well as "The edge of heaven" focus on that exact point, to suggest another definition for belonging, identity and homeland or make it clear that such notions are rather "liquid".

An Unrecognised Muslim Minority

This video is about the Alevi community in Istanbul and the attendance at a Cem of two reporters -Pelin Turgut and Nathan Thornburgh - for the Time Magazine. A quick but comprehensive representation of the community is what follows. The Alevi's past is much greater  than anyone could have  imagined, starting from nearly 12th century. After many years of mistrust and introversion , they decided their voice to be heard and  initiated an "openness" policy, where anyone who would like to know about them could join their Assemblies. In contrast to Orthodox Sunni gatherings, we can observe the mixture of sexes and  generations in that Cem. Even more they participate together in the Cem ceremony, as we can see a girl washing a boy's hands and vice versa. The absence of any dressing code within it, is also a remarkable feature. We cannot ommit to refer to the representations of their saints, Ali, the nephew and son-in-law of Prophet Muhammad, in particular, who  according to Alevis' faith was the successor of Muhammad and expressed -according to them- the true faith. However, Alevi is quite a syncretistic religion, carrying characteristics from other religions or sects as well. " Control your hand, your tongue and your loins" is what they primarily support. That is  the  secret for a balanced life:  trying to avoid any violent actions, any offending words or any immoral behaviour concerning your body. Such a phrase could well be considered as some kind of advice, which  led at first the majority to think of Alevis' faith as a humanitarian approach  rather than a religion. But, Alevism is , in fact, a religion , different in practice and beliefs from Orthodox Sunni Islam, characterizing almost 1/4 of turkish population. How will turkish government deal with them and all religious minority in general, is just a matter of time. The EU-ambitions could lead to a better understanding between state and its citizens. 

Turkish Alevis' great demonstration for equal rights

 http://presstv.com/detail/168688.html

This video of Press TV on 7th of March, refers to the protest of Alevis of Izmir for equal rights. I found it quite important , as the journalist remarked, that they belong to the 25% of the  population in Turkey. That makes them a considerable factor of internal policy. The turkish government's attitude towards Alevis is , as I see it, quite ambiguous, as they have already made some steps towards an understanding with Alevis,  by visiting a Cem house, promising that they would recognise Cem houses and provide equal rights for Alevis and initiate a reform of religious education  bearing in  mind the  Alevis, they haven't fulfilled them yet. They choose to have such a conciliatory policy -maybe-in order to show the government's democratic side and avoid to have an open internal conflict on religious issues that would upset  society and  affect the country's policy building .