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Essays I The Unfamiliar the political, that is,amore‘personal’ connection with thedeceasedthatinturn‘resurrects’ him. cal’ symbol in real life activist movements, into a new which signifies something beyond alive by virtually becoming him. Inthissense,the masktransformedfrombeingjusta‘politi argues that the mask andthe need towearit can be explained as anattempt to keep the lost one cover why the Turkish protesters decided to adopt this particular mask for the dead. This essay Furthermore, Iexaminetherelationship betweenthismaskandtheprocessofmourningtodis- for one of the killed protesters and that the image exemplifies a shift in commemorative practices. it visuallytransformedintoanewimage.Iargue thatthisnewfacebecameavirtual‘deathmask’ sistance’ maskforthe Turkish protestersduringthe2013GeziParkdemonstrations, but alsohow ABSTRACT // In thisessayIexplore how the V mask(GuyFawkesmask)notonlybecame a ‘re- // INNAZLATIMIROVA YANEVA-TORAMAN POLITICAL DEATH & VIRTUAL LIFE MOURNING WITH :MOURNING WITH http://journals.ed.ac.uk/unfamiliar/ - ISSN: 2050-778X I. Yaneva-Toraman 09 - - - , created by , created The Unfamiliar The V Once it was impossible to find it and paid so its delivery much for We we order it on eBay. had to but now arrived, it until a month almost and waited everywhere in Istanbul. can get it almost everyone Unless otherwise specified allTurkish was translated by the author. 1 maries for the injured protesters. Yet amongst the poison- Yet protesters. maries for the injured ous mists, protesters stood their ground fighting for their medical goggles, swimming masks, gas Wearing rights. helmets, the protesters did masks, scarfs and motorcycle they were the streets, but reassembled each time not leave Be- bullets. plastic gas, water and through away scattered effects the against used as protection objects these side all of tear gas, there was one that did not protect also another carried a message. but ‘silently’ This was the V mask (fictional Guy Fawkes mask)from book series 1982-89 comic the hot sunny day on that and and , so high become in Istanbul the demand for this mask had that one could even find it at this tiny shop in Maltepe. Gezi Park protester, a 27-year-old One of my informants, who is also a big fan of the series, recalls: And indeed, by the end of the first week of the , the - among so popular mask had become V the (Dedeoğlu mask’ ‘resistance a as sold was it now that ers 2013). activ of political had become a symbol In fact the image protests. Originally created Turkish ism long before the for a graphic novel, this little piece of art first material (or ‘hacktivist’) activist hacker with the life real into ized group called ‘’. Since then, the mask had ap- Oc- around the globe including all peared in movements US anti-SOPA/ the and Spring Arab the Street, Wall cupy the image transforming eventually demonstrations; PIPA and freedom (Sauter equality into a symbol of anonymity, not only did the Turkey of case in the 2012). However, a tool but it has also become mask represent ‘resistance’, anoth- into was transformed when it for commemoration, Gezi Park protester. a killed er face – one that represented went meaning mask’s the modifications visual some With lice (with excessive use of tear gas and pressurized water) water) and pressurized tear gas use of excessive (with lice into more people poured next morning even that on the into a developed Thus the the streets. - Minis Prime the against ) movement (direniş ‘resistance’ vio- and against police style of rule ‘authoritarian’ ter’s lence (Fraser and Emiroğlu 2013). Thousands filled the and urban parks, made noise with pans occupied streets, and night for the Prime Minister’s pots, and shouted day of the the opinion since he did not recognize resignation (halk). ‘people’ gas covered months clouds of tear In the following two barricades and pools the cities, of blood divided the infir became lobbies hotel and offices cafés, while streets

1 - Sosia, line 459 act 1 scene 1 Sosia, line

n 8 June 2013, as I was waiting for the ferry in front ferry for the as I was waiting n 8 June 2013, of the Kadıköy pier in Istanbul, a man carrying a big Here I am alive and folks carry my image — more — more my image carry and folks I am alive Here I’m dead. will ever do when than anyone black bag and a roughly made portable table approached table portable bag and a roughly made black he of his precious time, losing any Without the building. and entrance the at of furniture this wooden piece placed plac- After carefully merchandise. quickly unpacked his on the table he began shout- ing a few of his products Resistance masks for everyone!’ ing: ‘Resistance masks! News of these events spread so quickly that by the end of that spread so quickly News of these events Gezi park protest the day hundreds of people organized of each However, cities. major Turkey’s of five least at in po- the by so violently was handled demonstrations the ed next to Taksim Square ed Beyoğlu (in next district) Istanbul’s to Taksim had escalated into a series of riots throughout the coun- raised the that events were three There cities. major try’s po- was the there First, subject. the awareness on public to handle the initial when they decided lice intervention on Afterwards, spray. pepper of use excessive with sit-in the fifth morning just before dawn, masked municipality by the demonstrators, workers entered the area occupied pulled everyone out of the park and set the tents on fire. This was fol- beaten. Those who resisted were violently speech on public Minister’s Prime Turkish lowed by the of the third Bosporus Bridge in which he the construction ‘Do whatever protestors: for the message a included also you do, we have already decided.’ It was the tenth day of the Gezi Park protests and apart day of the Gezi It was the tenth which on a streets, overcrowded and the heat from the one frustration, day were just enough to cause normal public and uneasiness in the tension the also feel could spaces. Turkish flags were hanging from balconies as a one could often quite protests and sign of support for the up to would look streets the in walking people that see sentiments. political of their who is who in terms check showed images and shops repeatedly screens in cafés TV conversa- point or another, some and at events of the What had started as a turned to the topic. tions invariably park locat urban a small to ‘save’ demonstration peaceful (‘Direniş maskesi! Herkese direniş maskesi!’). There was direniş Herkese maskesi! (‘Direniş of about this man. He was one nothing extraordinary the many who peddle the cheapest products for would He was one was right. time when the price highest the busiest streets the at who sold umbrellas of those men in Kadıköy to the unlucky few who were caught in the men ‘ordinary’ rain unprepared. He was just one of those was there Yet day. every passed almost who ‘Istanbulers’ He was not selling something out of ordinary that day. masks’, as he called but ‘resistance just any product, for sew- that a small shop I noticed them. Later that day, had added a new in the district Maltepe, ing materials of the Placed at the centre product to its shop window. a brand new see it, anyone passing could shelf, so that was waiting for its owner. ‘resistance mask’ O ISSN: 2050-778X http://journals.ed.ac.uk/unfamiliar/ 10

Essays I The Unfamiliar Izmir and Eskişehir (four of the major cities in Turkey), in cities major the of (four Eskişehir and Izmir regarding the eventsthat took place in Istanbul, Ankara, the social media andthe online stream of information among the demonstrators. As Iwasactively following spread terror event, the on comment to refused officials government the since and Sarısülük Ethem named man days nooneknewwhathadreally happenedtotheyoung had begunusingliveammunition attheprotesters.For information and many refused tobelieve that the police there were manydebates regarding thereliability of the first Twitter.At and Facebook on viral went Ankara tal with a‘realbullet’ On 1June2013,newsthat a protester had been shot THE DEATH OFETHEM relatedness ofobjects,selves,ideasandspaces. this particularprocessofmourningillustratestheinter virtual world oftheinternet), and willdemonstrate how the essayIuseterm ‘virtual’ as‘digital’ –asfromthe the virtual ‘self’ (yetitshouldbenotedthatthroughout I willconcludemyargument withafewcommentson of thepersonandhowmaskscreate ambiguities. Finally, do so,Iwillpresentsomeideasregarding the conception death intoapositive element for beingalive. In orderto reconfiguring thus world, the with connections their and kept the dead present in order to reconstruct their ‘selves’ main argument is that through thismask,the protesters own selves,in the form of the ‘imaginary’ deceased. My represent the deceased but alsoembodied the survivors’ protester. Iwillalsoillustrate that themaskdidnotonly ticular mask, unintentionally created a way to mourn the In thisessay, Iwill argue that the adoption of thispar nection with thedead byvirtually sustaining hispresence. beyond the‘political’ andcreated amore‘personal’ con- 2013 (Photograph:ErtunçErtav) FIGURE 1 A Turkish man wearing the V mask. Istanbul, 2 attheGeziParkprotestsincapi- - - functioned as a way to mourn his death. In this sense, idea behindthecreation of theEthemmask,image Thus, itispossible to suggest that despite the original vious representation ofthisurge tobecomethedeceased. In fact, wearing a mask can be considered as the most ob- qualities (Freud1917). one, since the mourner chooses toremember only his best lost the of idealisation the to leads also identification this with thedeadinanattempt to becomehim.Nevertheless, so, he tries to keep the lost object alive by identifying he hasoriginallyprojectedontotheother. Inordertodo survivor attempts to reclaim that partofhis‘self’ which of ourself(Freud1914). Therefore, duringmourningthe others because of their ability to embody and reflect a part his ‘primary narcissism’ theory, he suggested that we love was ofcourse,forself-satisfying reasons.Drawingfrom According to Freud such desire to ‘resurrect’ the dead other words, heseeksa‘magical’ recovery of the lost one. tual absence of the person with an imaginary presence. In argued thatduringthisphasethesurvivorreplacesac- lecting memories about the deceased (Freud 1917).He suggested thatmourningworkedasaprocessofrecol- turn to Freud’s early theory about mourning, where he wear itwasalsoawaytomournhisloss. To elaborate, I at the same time the idea to make a mask and the need to against theunjustdeathofdemonstrator, Iargue that Although the Ethem mask appeared as akind of protest hundreds donnedthemaskontheirvirtual‘faces’. in hoursthe picture wentviral on bothsocial websites as Just punished. was Ethem’s death for responsible officer the police until photos profile Twitter and/or Facebook also a message, urging people to usethis mask as their between life and death. Along with the image there was that thefacewasstrippedofemotion–posedinstillness the ‘resistance’ mask’s archaic grin. Infact, one may say with a serious look and beard just like Ethem’s lacked had beenresurrected in anewimage. The coldwhiteface tester’s death. Merged with the V mask, Ethem Sarısülük ist’ group‘Redhack’, it demanded justice for the pro- the .Publishedby Turkish socialist‘hacktiv A fewweekslater on 24Juneanewmaskemerged on ‘resistance’. “fighting” for’ “fighting” his death became the manifestation of ‘what people were nounced thatEthemhaddiedfromagunshottothehead, an- officially finally was it when and fear, and panic by 4 3 2 and kill.’ ‘Run whenyouseethe police they have orders to shoot wrote ‘Becarefultheyareusingrealbulletsnow!’ or the followingdays.On Twitter accounts, someofthem I canrecall the fear expressed bymany protesters during since theyweremassivelyre-tweeted. plastic bulletswereusedforcrowd control. Thisphrasewasusedbysixofmy informants. theseposts of source theoriginal find to difficult also is It The newsstressed ‘real bullet’ because until that day only 3 The shockfromtheshootingwasthusfollowed 4 . His image becamethefaceforword . His http://journals.ed.ac.uk/unfamiliar/ - ISSN: 2050-778X I. Yaneva-Toraman 11 - - - - That The Unfamiliar The where it is emphasized that the man behind the V V the that the man behind where it is emphasized We are told to remember the idea, not the man, are told to remember We because a man can fail. He can be caught, he can an idea but 400 years later, and forgotten, be killed ideas car change the world… Because the can still more im- masks are forward by those in the ried messengers…Because portant than the individual you are not alone, let you see that mask can the and are as you feel are others who feel there that unwilling to take it anymore without a fight. away some masked troublemak even as you take the sure making them behind more are there er, (That_Anonymous_Coward heard. is still message 2012) der (see Hertz 1960, Huntington and Metcalf 1979, Bloch 1979, Metcalf and Huntington 1960, Hertz (see der rites mortuary beliefs, death 1982). Of course, Parry and throughout vary to a great extent practices and mourning common a to be seems what however, societies, different that in a more general sense) is the idea (at least feature mortu- through the and that society endangers the death death Ethem’s Though itself. regenerates society rites ary it people, Turkish the for danger a present not did itself – the loss of safety the presence of a threat did symbolise distorts his death In a sense, state. by the recognition and from the death separate that boundaries the categorical the rendering from society, and the individual political, at else as something and both as an individual deceased sentiment it is the shared In this context the same time. em- – that deceased by the embraced are that – the ideas the ‘imagi own selves in the form of body the protesters’ the fusion of the two faces in the Therefore, Ethem. nary’ a way to mourn Et- created unintentionally mask Ethem his death of and transformed the negativity death, hem’s present death is, by keeping that positive, something into from themselves to detach able survivors were the life, in oth- onto again once selves their project and deceased the one with ties their and themselves ers, thus reconstituting another. to mourn mask was an attempt the Ethem suggest that To him in the and that this ‘resurrected’ the lost protester success was the process brings forth two questions. First, with merger ‘unique’ this of result mask a Ethem the of still was Ethem And second, to what extent mask? V the answer these, we present in the Ethem mask? In order to - for Ven of V narrative should probably turn to the meta detta but an idea. mask is no longer a man of flesh and blood AN IDEA THE MASK OF a member of the group ‘Anon- In one of their comments ‘That_Anonymous_ nicknamed Anon’ onymous’, an for symbol a became mask V why the explained Coward’ Anonymous and for resistance in general. Turkish 17-year-old a informants, of my one Similarly - re-estab survivors, the of sociality the of restoring terms or the social and maintaining ties, communal lishing the (Image: RedHack 2013)

The Ethem Mask The Ethem FIGURE 2

Various ethnographic examples have illustrated that many examples have illustrated ethnographic Various as perceive the death of the individual cultures different order. social the by challenging itself society disrupting mortuary rites have been discussed in Consequently, However, here it is crucial to state that Ethem became to state that here it is crucial However, his death. after protestors only to most of the ‘known’ the Freudian framework on Indeed, this complicates mourning, where the deceased is lost to the ones who ob- ‘lost is a deceased the analysis Freud’s In him. mourn constitutes His death survivor. taken away from the ject’ the in present already loss – loss of an individual personal case the deceased in Ethem’s life. However, survivor’s thus death, his after lives protester’s the to was ‘added’ his death cannot be considered only as the loss of the in- who or what was really This raises a question: dividual. lost then? Turkish protesters replaced the absence of Ethem with an the absence of Ethem replaced protesters Turkish The image. imaginary presence through his new virtual it yet deceased the represented other hand, on the mask, for him, completely precisely him or more was not really – a representation symbolic a but photograph a was not it a representation fusion of two distinct faces. It was thus is, his innocence, ideas in Ethem, that of only the ‘best’ could re- and his bravery – something that each protester This can also explain why when hundreds donned late to. phrase ‘One dies the virtual mask, many also posted the expressing diriliriz’) bin ölür (‘Bir resurrect’ thousand – this ide- that Ethem lives on within them. Nevertheless, ‘imaginary’ was the to live that continued image alised Ethem that reflected the protesters’ even the ones who did not know the deceased in person own selves, since it replace to him, feel his loss and eventually could relate with a presence exceeding the real world. ISSN: 2050-778X http://journals.ed.ac.uk/unfamiliar/ 12

Essays I The Unfamiliar that the Hopi man masked as the masked person.Forexample, Honigmann (1977) argues that wearing masksaffects onlythe awareness ofthe Honigmann 1977), suchanexplanation would suggest mask represents(seeColeet al.1970;Leenhardt 1970; in termsoflosingpersonalityandbecomingwhatthe of view. while manyhavediscussedwearingmasks And egorical differences andaddress theambiguities of point However, whatmasksseemtodoisdistortthesecat lessness. – wearesoafraid to loseitforthat would resultinself- enon boundedbythe categorical differences we perceive personality isourconsciouslevelofbeing–thephenom- the locusofestablishingpersonality, andin turn,because ers oftheworld.Inthiscontext consciousness becomes the unique self, and we have become these fixed perceiv of ourselves,settingtheboundarieswhatconstitutes other hand, we have configured the body as the container the On 147-148). (ibid: selfless become to mean would it “different”’for something into us turn to as radical so sense ofwhatweare–thatcannotaccept any ‘change been obsessedwiththe‘integrity ofpersonality’ –the tity. Furthermore, as Napier(1992)suggests,wehave personal andsocialiden- tity strugglingtocreatehisown This has led us todepict the person asanautonomous en- time now Western societieshaveentertainedthe To elaborate it is necessarytonote that for quite some an idearatherthantheveryidea. person behindthemaskbecomes onlyarepresentative of confused withamorepassivetransformation, where the she means by ‘personality’, the term itself can be easily whole. Although Sauterdoesnotdescribe in depthwhat not the ‘personality’ ofthe individual but the ‘self’ asa what issubsumedwiththemask,ifatall, is ymous hoard’ (Sauter 2012). However, here I argue that sonalities under thelarger, meta-personality of the Anon- als join the group by‘temporarily subsuming their per peculiar nature of Anonymous where different individu us.’ explainingthatthephrase‘wearelegion’the shows are legion. We donotforgive. We donotforget. Expect ‘We motto: group’sunofficial the to refers she elaborate of Anonymous isbuilt around the concept of a hoard. To larly, Sauter(2012)suggeststhatthepowerandattraction behind themaskbecomespartofaunity cause itistheideathatmatters’.Inthissense,person it orwhetherhesheispartof Anonymous ornot,be- dom. Healsoaddsthat‘itdoesn’t matter who iswearing a single idea: the struggleforequality, justice, and free- ‘Anon’, explainsthatthe V maskrepresentsthe‘unity’ of ground… (Geertz1983:59) such wholes,andagainstsocialnaturalback- tive whole and set contrastively both against other judgement, and action organized into a distinc universe, a dynamic center of awareness,emotion, more-or-less integrated motivational andcognitive conception of thepersonasabounded,unique, Kachina spirit and the ofanidea.Simi------had becomeapartofexpression forthe Turkish protest- way,sistance’specific culture own death its where in but cause itrepresentedEthem.In asense,itrepresented‘re- profiles was not because it looked like the V mask but be- ever, thefrequencyofitsappearance on different virtual ful’ because of itsmerged image withthe V mask.How- first one might have assumed that the mask was ‘success- to whatextentEthemispresentinthemask. At Following thisargument, Ishallturnbacktothequestion THE ETHEMIN THE MASK of projecting‘selves’. create a unity the tivist movements was aresultofitsability to distribute manifestation of the V maskinreallifepolitical and ac- space andtime.Consequently, wemaysuggestthatthe tentials where it can even ‘become’ ideas floating beyond being boundtoasingleform,butasmultiplicity of po- Hence, wecannolongertalkaboutthe‘self’ asastatic is disintegrated and then reintegrated into something else. unique ‘self,’ butnotthe‘self’ asa whole. Herethe‘self’ oneself. a result,towearthe As V maskmeanstolosethe to ‘self’ the back reflecting itself, outside imagines one is the V maskif not themanifestation of theegowhich the ‘other’ whosharesthemaspartofustoo? Then what are partofourown‘selves’ wouldn’t wealsoconsider more for what they embody from ourownselves.Ifideas pothesis that we love others lessfortheir uniqueness and sees as an idea embraced by that ‘other,’ surely fits the hy- one’s willtoidentifywiththe‘other,’ becauseofwhathe to Freudandhis‘primary narcissism,’ wemay argue that back turn we if Then, differences. of perceiver fixed the self-awareness), rather than the conscious ‘personality’ as as thedispersedperson(notboundbyconsciousnessand in awebofinterrelatedness. Thus, Iusetheterm ‘self’ project and inturntoreceive projections binds all beings as inthis case. In this context, I suggestthat our ability to one couldaswell project himself onto objects, like masks ‘other’ doesnot necessarily need to be another ‘self’ for Here, however,if he seesthat ‘other’ the ashisown‘self’? become the other? Wouldn’t hebewillingtodothisonly ‘self’ projected onto the other? Why wouldone desire to But what is an Fawkes (therepresentativeoftheidea)andnotidea. Guy fictional the the about becoming of Vterms in mask ‘personalities’ (ex.man/spirit).Ifitweresowewouldtalk here thecategorical difference is notsimplybetween two that the wearer would alsobecome that idea. However, since the V mask is the embodiment of an idea, it follows mask) buta‘becoming’ onamuchdeeperlevel. That is, not a loss of awareness (as subsumed ‘personality’ by the what seemstohappenwiththedonningof V maskis are isaffected by themask(Honigmann1977:271). Yet, concludes, in both casesthe men’s awarenessofwhothey the charactersrepresentedwithmasks. Therefore, he cause their feelings andattitudes become appropriated by Austrian unique ‘self’ throughoutdifferent bodies, inorderto Krampus atStNicholasDaybothareviolent be- ofbodiesconnected by anidea–anetwork if not just a reflection of one’s own one’s of reflection a just not if idea http://journals.ed.ac.uk/unfamiliar/ ISSN: 2050-778X I. Yaneva-Toraman 13 - - - The Unfamiliar The f u why we can consider such ‘avatars’ as our virtual ‘selves’ ‘selves’ virtual our as ‘avatars’ such consider we can why (2013) us but as Belk just represent don’t they is because selves’. He our ‘extended are in a sense suggests they and then re-em disembodied that we are further argues enter the videos when we ‘avatars’, photos, and bodied as is of course self-construction This virtual world. digital where self-construction, our non-virtual to connected ourselves at looking constantly and outside also ‘we are see we can because 482). Mainly 2013: (Belk as avatar’ our ava- feedback, rely on others’ ourselves and not just is dispersed throughout that sense of ‘self’ us a tars give (both with ‘others’ interrelatedness in an space and time, we which – a ‘self’ one) virtual the and world real the in Then ‘others’. of number infinite an to project and display not only mask who wears the Ethem protester Turkish a he virtual self, but his extended becomes Ethem through others. onto this projects and as Ethem sees himself also objects exempli This cycle of transforming subjects into the with concludes mourning Freud to according how fies a in Therefore, world. over one’s of mastery restitution of loss to some- sense mourning transforms the negativity life so thing positive when it preserves death into eventu from the dead and ally the survivor could detach himself onto others. ‘self’ become free again – able to project his to show how conclude, I have tried the meaning of a To different encounters when it transform can object single journey began in a graphic mask the V the With cultures. with the life in real materialized novel series and then it Turkey to came it When group ‘Anonymous’. ‘hacktivist’ its trans- but for ‘resistance’, a symbol mask became the vi- its of some changing By there. end not did formation representation the the mask not only became sual features It both himself. protester of a dead protester but also the mask The Ethem and revived the dead. demanded justice they also but shows us that masks do not only conceal is also here the ‘other’ bring forth the ‘other’. However, try we actually a part of ourselves and through mourning we have initially to retrieve that part of ourselves which is Then, mourning as a process onto the other. projected in order to recon- something which keeps the dead ‘alive’ struct the self and its ties. - - -

ers. Additionally, the discussion above proves that the V V the proves that above discussion the Additionally, ers. Ethem, the part that was subsumed entirely face had not as a manifes could be considered mask itself V since the With no previous knowledge of the V mask, it is quite V no previous knowledge of the With we mask as a mask. In fact, the Ethem hard to perceive a therefore, context; in their objects only perceive can mask can be a mask only if it is used as a mask, that is, to that the Ethem mask was cover a face. Here I have argued used it as their virtual protesters Turkish a mask because profile picture. In other terms, they changed their virtual reason The face. with the Ethem or ‘avatar’ ‘self’ visual Clearly the Turkish protesters believed that Ethem was that Ethem protesters believed Turkish the Clearly suggested have otherwise they wouldn’t present or still But what is in- resurrect’. ‘[when] one dies thousand that that people argued Turkish even the triguing here, is that deceased still lived within them. In the metaphorically an article series, published Alınteri, by online newspaper Ethem, to messages last their wrote people hundred over mes- Each life. in know even not did person who some a and it sounded written to the deceased sage was directly than lost. One more as if the dead is still present rather writer anonymous an by published message interesting see I can but how you fell, see “I didn’t said: IV part in how you rise Ethem!” (Nasıl düştüğünü görmedim, ama nasıl kalktığını görüyorum Ethem And indeed, ). Ethem! this in ever than more now present was He was rising. – the Ethem as the ‘idealised’ he had taken new form that outcome of what Freud describes as the phase of recol CONCLUSION tation of the ego. Then, it is not the V face that subsumes face that subsumes V the Then, it is not ego. tation of the because dons the mask, the ego of the one who Ethem but rather unity a – idea an represents mask V the primarily Therefore, was created. it image the man in whose that mask took V not be whether the here the question should to continues Ethem extent what to but image, the over mask? exist with the Ethem This Ethem was the about the deceased. lecting memories for possible it made which face V the through rising one no longer could mask The him. with identify to everyone one which em- abstract but an be the real face of Ethem, about memories collective the since ‘resistance’ bodied ‘fought’ that ‘face’ brave a constitute only could Ethem the cre- Additionally, and died at the Gezi Park protests. be killed – a face which cannot Ethem of a symbolic ation mask) – in the form V idea behind the the (because that’s mourn- of process the during how exemplifies mask, a of alive. to keep the deceased ing the survivors attempted although subsumed Ethem, On the other hand, the ‘real’ haunted the survivors for the mask did by the ego, still selves but a collective not become a mask of different of him. By recollect them constantly reminding Ethem, took also they him, on projected originally parts their ing ‘real’ the kept They themselves. onto his image of part a donning of him through the dead present by becoming this virtual mask until the process of mourning him and them could be concluded. ISSN: 2050-778X http://journals.ed.ac.uk/unfamiliar/ 14

Essays I The Unfamiliar sights. anonymous peerreviewer for theirsuggestionsandin- Richard Baxstrom, KatarinaOckova,theeditorsand work, myheartiswith you. And lastly, Isincerely thank this publish to permission their for Sarısülük Ethem of tion ofthisessay. Iwouldalsolike to thankthefamily their insightful comments andtheir help in the prepara- I would like to thank my informants, my dear friends, for ACKNOWLEDGEMENTS lanésie Leenhardt, M. (1970)LaStructure delaPersonne- en Mé Death. Cambridge:CambridgeUniversity Press. Huntington, R.&Metcalf, P. (1979)Celebrations of 263-280. Honigmann, J.J. (1977)‘The Masked Face’. & West.hen Hertz, R. (1960) Interpretative Anthropology . New York: BasicBooks. Geertz, C. (1983) tion 14:243–258.:HogarthPress. ––––. (1917)‘Mourning and Melancholia.’ Standard Edi - dard Edition Freud, S.(1914)‘OnNarcissism: Introduction’. Stan- An rule-1.309486 [Accessed20July2013] world/protests-erupt-in-turkey-over-authoritarian-pm-s- line] Availableat key Over Authoritarian PM’s Rule’. Times Colonist.[on- Tur in Erupt ‘Protests (2013) B. Emiroğlu, & S. Fraser, kazanildi/143.html cluanadolugazetesi.com/haber/guncel/kizilay-meydani- Anadolu Gazetesi. [online] Available at http://www.gu- Dedeoğlu, O. (2013) ‘Kızılay Meydanı Kazanıldı’. Güçlü California atSantaBarbara. Santa Barbara: The Art Galleries of the University of Cole, H.etal.(1970)African Arts ofTransformation. eration ofLife Bloch, M. &Parry, J.(eds.) (1982)Death and the Regen Journal ofConsumerResearch. 40:477-500 Belk, R. W. (2013)‘Extended Self in aDigital World’, org/?p=19245 [Accessed1 August 2013] – at Available Sana [online] Alınteri. Denemez IV’. ‘Öldü (2013) Writer] [Anonymous REFERENCES . Milano:S.T.O.A. 14:73–102.London:HogarthPress. . Cambridge:CambridgeUniversityPress. Death and the Right Hand. London: Co- [Accessed20July2013] Local Knowledge: Further Essays in http://www.timescolonist.com/news/ http://www.alinteri. Ethos 5(3): - - moore-explains-the-guy-fa.html Available at ymous and anti-ACTA protests’. Boing Boing. [online] mask, Occupy,Fawkes Moore explainstheGuy Anon- 02/10/2012 07:44 AM. In Doctorow, C. (2012) ‘Alan That_Anonymous_Coward (2012)[OnlineComment] mask/ [Accessed20July2013] [online] Availableat Sauter, M.(2012)‘GuyFawkesMask-ology’.Hilobrow. 2013] tus/349268754552721408/photo/1 ter] Availableat yapmaya fotografi profil davet ediyoruz! pic.twitter.com/jEclTkxOGD [Twit fotografi - bu herkesi, kadar kazinincaya hafizalara katili Ethem’in (2013) RedHack of CaliforniaPress. Napier, D.(1992)Foreign Bodies. Berkeley: University http://boingboing.net/2012/02/10/alan- https://twitter.com/TheRedHack/sta- http://journals.ed.ac.uk/unfamiliar/ http://hilobrow.com/2012/04/30/ [Accessed 20 July2013] [Accessed20July ISSN: 2050-778X http://journals.ed.ac.uk/unfamiliar/ ISSN: 2050-778X The Unfamiliar 15