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This paper delves into the life stories of three unaccompanied asylum seeking youth residing at a state care shelter in Istanbul in 2015 and 2016. Through its intervention, the research follows an engaged anthropological approach to reveal the hidden aspects of the youth's emotional and intellectual worlds. The in-depth life stories shared here illuminate Homi Bhabha's Third Space Theory (1994) and are amplified by a methodological approach we call affective multimodalities. As we seek to understand the various ways the youths navigate survival and learning to be freed from institutional categories, we explore a few concepts of Third Space Theory: extraterrestrial territories, paradoxical worlds, afterliferebirth, and a displaced angle of vision. Through the practice of a collaborative radio show and photography elicitations, the youth were asked to share their dreams as they were encouraged to realize their potentials. During this co-creative approach, one of the youth even became a co-author of this paper. The ethnographic insights produced through this approach allows us to explore the third space theory with a poetical reflection through words and images. [ABSTRACT FROM AUTHOR]

Turkey adopted from its very beginning an original project of modernity seen an alternative both to Westernization and Islam. It seems that this "third way" does not help enough in order to achieve the democratic standards of a European country. This paper analyses not all Turkey modernity aspects, but only secularism, mainly because this was considered for a long time the most successful one. In order to see what is right now the meaning of secularism in Turkey, this paper address the historical background of political parties in Turkey, starting with Refah Party and ending with the latest developments of AK Party of the current Prime Minister Erdoğan. This paper discuss also many issues related to the role of religion in society, either Islam ("the muslim veil" interpreted by ECHR in Leyla Sahin v. Turkey - 2005, the Alevi community, Imam Hatip schools), or Christian (the new 2008 legal framework on associations acknowledging the right of property of the religious associations, mainly Christian, the ECHR decision on Ecumenical Patriarchate v. Turkey - 2008, the status of the Theological School of the Ecumenical Patriarchate from the island of Halki). The question of Turkey belonging to the European Union is addressed in this paper also from the perspective of different types of Europe borders - geographical, institutional, cultural and transactional (formal). No matter the type of border considered, Turkey is still a problematic case. Turkey' European aspirations accelerated the debate on what is and what should be the European Union: a construction based on Western civilization and Christianity or a polity based on democratic values without reference to history or even geography. The paper conclusion is that is in the very interest of the European Union to accept Turkey and it has to act in such a way that at a certain moment Turkey will transform itself into a country with a similar approach to religious freedom as all other existing Member States. [ABSTRACT FROM AUTHOR]

Abstract: The paper presents the current state of Upper Paleolithic research in Turkey. The data related to this period in Turkey has been obtained both from Karain B (Antalya) and Üçağızlı (Hatay) caves in the Mediterranean region and along the Black Sea coast of the Marmara region. The Upper Paleolithic of Karain B, characterized by carinated endscrapers and Dufour bladelets, appears to be similar to the European Aurignacian. They also have elements in common with some industries of the Caucasus, Taurus and Zagros areas. On the other hand, the two phases of the Upper Paleolithic at Üçağızlı Cave suggest a strong relationship with the Levant. The lithic material obtained during surveys along the Black Sea coast of the Marmara region, also resembles the Bachokirian of the Balkans. Although limited to the Black Sea, Hatay and Antalya regions, our knowledge of the Upper Paleolithic of Turkey, for which the most recent levels have been dated to approximately 28,000 BP, is progressively increasing. However, to better understand the Upper Paleolithic of Turkey, it is indispensable to add to existing knowledge through new research. [Copyright &y& Elsevier]

Abstract: The Anatolia occupies one of the main routes for the dispersal of Homo erectus into the Eurasia. The Acheulean bifaces found on each region of Anatolia are the most important evidences of this situation. This vast distribution of the Acheulean bifaces in Anatolia indicates that all of the Anatolia should stay in the Movius Line. This means that the Movius Line should be reexaminate. Recently, the fossil remains of Homo erectus found in Dmanisi (Georgia) and their very old dates around 1.8million years put forward the importance of Anatolia one more time. Homo erectus who came in Anatolia by following the Levant Corridor might used the Anatolian bridge for passing to the Transcaucasia. If the well-preserved cave site on the line that expands from Hatay to Kars in Anatolia founds and excavates, it will prove additional information some problems about the Homo erectus movements and distribution of Acheulean Industrial Tradition in West Asia. This paper reviews the evidence for the Acheulean in Anatolia and discusses the distribution of Acheulean bifaces in Anatolia, generally found in open air site. [Copyright &y& Elsevier]