Between Two Worlds Kafadar.pdf

control. While they may have evolved under peculiar circumstances and developed
their own peculiar cultural modes, the frontiers were not absolutely divorced
from other traditions.
60. War is, after all, a form of contact and a potential means of exchange. For
some interesting cases of technological cross-fertilization through military
confrontations, see A. D. H. Bivar, "Cavalry Equipment and Tactics in the
Euphrates Frontier," DOP 26(1972):281-312; Eric McGeer, "Tradition and Reality
in the Taktika of Nikephoros Ouranos," DOP 45(1991): 129-40.
61. Katia Galatariotou, "Structural Oppositions in the Grottaferrata Digenis
Akritas " BMGS 11(1987):29-68.
62. Another parallel between the two narratives, noted by G. Lewis ( The Book of
Dede Korkut, n. 81 on p. 204), is that the young warriors, after winning the
hands of their companions, create some tension with the in-laws since they
refuse to be wed without seeing their own parents.
63. The point has been made and successfully applied to the Akritic cycle by
Michael Herzfeld, "Social Borderers: Themes of Conflict and Ambiguity in Greek
Folk Song" BMGS 6(1980):61-80.
64. Wittek, Mentesche , 46.
65. Il "Gazavat-i * Hayreddin * Pasa * " di Seyyid Murad * , 76r., ed. Aldo
Gallotta (Naples, 1983).
66. F. Iz * , ed., "Makale-i * Zindanci Mahmud * Kapudan * ," Türkiyat Mecmuasi
14(1964):111-50. A German translation was published earlier by A. Tietze: "Die
Geschichte vom Kerkermeister-Kapitän: Ein türkischer Seeåuberroman aus dem 17.
Jahrhundert," Acta Orientalia 19(1942):152-210. On this work and its
interpretation as a frontier narrative, see my forthcoming article in
Hesperis-Tamuda (based on a paper presented at the conference on "Maghrib et les
ottomans" held at Université Mohammed V, Rabat, April 1992).
67. See M. Colakis, "Images of the Turk in Greek Fiction of the Asia Minor
Disaster," Journal of Modern Greek Studies 4(1986):99-106.
68. Galatariotou, "Structural Oppositions," 51.
69. For references to Greek and Armenian nationalist readings of the Digenis
legend that naturally run counter to the thrust of my argument here, see ibid.,
54, n.77. One could easily find similarly nationalist readings of the
Turco-Mnslim legends.
70. Keith Hopwood, "Türkmen, Bandits and Nomads: Problems and Perceptions," in
Proceedings of CIEPO Sixth Symposium: Cambridge ... 1984, ed. J.-L.
Bacqué-Grammont and E. van Donzel (Istanbul, 1987), 30. The second part of the
sentence is accurate but it does not justify the implication in the first part,
namely, that "the conflict between pastoralist and sedentary farmer" has no
basis in reality (which is the way the word "construct" seems to be used). Why
cannot both be valid, but in varying degrees in different time, and places? In
any case, Hopwood is certainly fight in underlining the bias of historiography
toward focusing only or primarily on conflict and in indicating that "[m]ore
work like that of Prof. Bryer on Byzantino-Turkic relations in the Empire of
Trebizond [citing Anthony Bryer's "The Pontic Exception" DOP 29(1975)] needs to
be done to elucidate the integrative features of the Türkmen conquest'' (30).
Hop-wood himself cautions against overlooking conflict and exaggerating
complementarity in a more recent article: "Nomads or Bandits? The Pastoralist/
Sedentarist Interface in Anatolia" Byzantinische Forschungen 16(1991):179-94.
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