of the landscape, eliminating fundamental problems,” such as on the part of “Turkey’s “‘inertia’ the peasantry,” lethargic state of mind, and a stagnant life.” faced with the “a “Suddenly technology of the twentieth century in its most appealing aspects,” idleness is a thing of the past. As the bus and the tractor become familiar sights, the physical mobility they facilitate is inscribed on rural mindsets, imbuing them with a cognitive capacity ineluctably linked to psychic movement and empathy, seeing as how i.e., physical, social and tends to be systemic, “mobility psychic mobility together’ in every village.” ‘go The person,” after all, is one who is capable of with new aspects “mobile “identification of his environment,” and putting himself in the place of the other. Empathy itself, as the foremost signifier of modernity for the Cold War social scientist, does not only entail a flair for answering survey questions or displaying hospitable behavior to guests, but also a desire to travel to otherwise alien settings. Anticipating the other’s needs and wishes is akin to an ability to imagine the nation as compact and easy to traverse. Given the ease and speed of travel, the shrinking of physical space is subsumed within the psychic imaginary. Spatial (and interpersonal) proximity, in turn, is one of scale, prevailing at the local, national, and global level alike. In Tütengil’s Adapazarı, increased opportunities for travel generate attitudinal change in domestic interactions: children learn to speak directly to their fathers without fear, husbands and wives refer to each other on a first-name basis. The removal of psychic barriers at home is inevitable in age of “the Sputnik,” when the itself is shrinking,” and stereotyped notion of the peasant as a “world “the man unaware of the world beyond his horizon” is beginning to erode. Familiarity with an increasingly condensed landscape also to changes in the “sense of space, distance, time—the geotemporal universe”: in the measure that they come into “Only contact with urban society do villagers acquire the concepts, indeed the language, of precise and
of the landscape, eliminating “Turkey’s fundamental problems,” such as “‘inertia’ on the part of the peasantry,” “a lethargic state of mind, and a stagnant life.” “Suddenly faced with the technology of the twentieth century in its most appealing aspects,” idleness is a thing of the past. As the bus and the tractor become familiar sights, the physical mobility they facilitate is inscribed on rural mindsets, imbuing them with a cognitive capacity ineluctably linked to psychic movement and empathy, seeing as how “mobility tends to be systemic, i.e., physical, social and psychic mobility ‘go together’ in every village.” The “mobile person,” after all, is one who is capable of “identification with new aspects of his environment,” and putting himself in the place of the other. Empathy itself, as the foremost signifier of modernity for the Cold War social scientist, does not only entail a flair for answering survey questions or displaying hospitable behavior to guests, but also a desire to travel to otherwise alien settings. Anticipating the other’s needs and wishes is akin to an ability to imagine the nation as compact and easy to traverse. Given the ease and speed of travel, the shrinking of physical space is subsumed within the psychic imaginary. Spatial (and interpersonal) proximity, in turn, is one of scale, prevailing at the local, national, and global level alike. In Tütengil’s Adapazarı, increased opportunities for travel generate attitudinal change in domestic interactions: children learn to speak directly to their fathers without fear, husbands and wives refer to each other on a first-name basis. The removal of psychic barriers at home is inevitable in “the age of Sputnik,” when the “world itself is shrinking,” and “the stereotyped notion of the peasant as a man unaware of the world beyond his horizon” is beginning to erode. Familiarity with an increasingly condensed landscape also to changes in the “sense of space, distance, time—the geotemporal universe”: “Only in the measure that they come into contact with urban society do villagers acquire the concepts, indeed the language, of precise and