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<div style="font-size: 16px; "><span class="Apple-style-span" style="font-size: medium; ">Monday, March 31, 5:00 PM</span></div>
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<h2 class="bwStatusConfirmed eventTitle" style="font-size: 16px; "><span class="Apple-style-span" style="font-size: 20px; ">“Blood Ties: Religion, Violence, and the Politics of Nationhood in Ottoman Macedonia, 1878-1908”</span></h2>
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<div style="font-family: Georgia, sans-serif; font-size: 16px; "><span class="infoTitle"></span><b>İpek K. Yosmaoğlu</b></div>
<div style="font-family: Georgia, sans-serif; font-size: 16px; ">Assistant Professor, Northwestern University</div>
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<div style="font-family: Georgia, sans-serif; font-size: 16px; "><span class="eventDescription">The region that is today Macedonia was long the heart of the Ottoman Empire in Europe. It was home to a complex mix of peoples and faiths who had for hundreds of
years lived together in relative peace. To be sure, these people were no strangers to coercive violence and various forms of depredations visited upon them by bandits and state agents. In the final decades of the nineteenth century and throughout the twentieth
century, however, the region was periodically racked by bitter conflict that was qualitatively different from previous outbreaks of violence. In Blood Ties, Ipek K. Yosmaoglu explains the origins of this shift from sporadic to systemic and pervasive violence
through a social history of the "Macedonian Question."<br>
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Yosmaoglu's account begins in the aftermath of the Congress of Berlin (1878), when a potent combination of zero-sum imperialism, nascent nationalism, and modernizing states set in motion the events that directly contributed to the outbreak of World War I and
had consequences that reverberate to this day. Focusing on the experience of the inhabitants of Ottoman Macedonia during this period, she shows how communal solidarities broke down, time and space were rationalized, and the immutable form of the nation and
national identity replaced polyglot, fluid associations that had formerly defined people’s sense of collective belonging. The region was remapped; populations were counted and relocated. An escalation in symbolic and physical violence followed, and it was
through this process that nationalism became an ideology of mass mobilization among the common folk. Yosmaoglu argues that national differentiation was a consequence, and not the cause, of violent conflict in Ottoman Macedonia.</span></div>
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<div style="font-family: Georgia, sans-serif; font-size: 16px; "><span class="eventDescription">Luce hall 202, 34 Hillhouse Avenue, New Haven</span></div>
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<div style="font-size: 16px; "><span class="eventDescription"><font class="Apple-style-span" face="Georgia,sans-serif" style="font-size: 16px; ">The event is co-organized by the Hellenic Studies Program, the Council on Middle East Studies, and the</font></span> Çağatay
Fund for Ottoman Studies </div>
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<span style="font-family: Georgia; ">For more information about the Program's activities visit our website at </span><a href="http://www.yale.edu/macmillan/hsp"><span style="font-family: Georgia; color: rgb(0, 14, 237); ">http://www.yale.edu/macmillan/hsp</span></a><span style="font-family: Georgia; "> .
Please also visit our “Community Events” section for local activities. You can also find us on Facebook. Search for “Hellenic Studies Program, Yale University” The activities of the Hellenic Studies Program are generously funded by the Stavros Niarchos Foundation
Center for Hellenic Studies at Yale University.</span></p>
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