Introduction
What is the actual relation between Orientalism and the people who live in the lands which are designated as the ‘Orient’? How do people who are the targets of Orientalism perceive, negotiate, manage and respond to the Orientalist discourse? How is the West imagined by these people? In what ways does this imagination of the West affect the formation of their subjectivities? In other words, what are the ways in which the distinction or the border between the images of the West and the East are produced and managed as power-knowledge, which subjects the subjectivities? These are the questions that this paper tries to investigate.
It is Edward Said, who argues in his groundbreaking work Orientalism that “the Orient is neither an inert fact of nature nor essentially an idea” (Said 2003: 5). On the contrary, Orientalism creates the European identity as against all ‘those’ non-Europeans, by drawing a strict boundary between East and West. In response to this Orientalism, at the end of his book Said advocates putting aside the Orientalist creation of the East-West distinction in order to put an end to the essentialist antagonism between East and the West. However, despite his crucial contribution to the elaboration of the problem, Gil Eyal argues, Said doesn’t consider any hybrid entity between the East and the West and thereby ignores the fact that Orientalism is also a project of producing and managing boundaries and hybrids, namely the people in-between (Eyal 2006: 6-7). In Eyal’s words, Said’s “approach ignores the reality of the boundary itself. It basically requires us to think the boundary as a nonentity, a ‘fine line’ without any width to it…” (Eyal 2006: 7). In this sense, one has to reconsider the crucial role of the production and management of the hybrids and boundaries in the production of identities.
Maybe Said’s neglect of a discussion concerning the Ottoman Empire and contemporary Turkey–the country which is often defined as ‘a bridge’ between the East and the West, considered as neither developed nor underdeveloped, and regarded neither a ‘true’ colonizer nor a ‘true’ colony–depends also on the fact that he ignores the reality of boundaries and hybrids.
Regarding this gap in post-colonial theory, it would be complementary to trace the roots of the Occidentalist discourse in the Turkish context, which implies knowledge about the image or the fantasy of the West as both an idealized and a frustrated figure. The contemporary Turkish identity appears as the ‘effect’ of the Occidentalist discourse. In this sense, Occidentalism is the constant creation and management of the border between the East and the West and the mechanism of the reproduction and purification of the hybrid entities which emerge as the effects of this border regime. Whereas one can not separate knowledge and power, Occidentalist discourse, which produces a regime of truth regarding the images of the West, also marks a regime of power. The Occidentalist discourse began to be institutionalized as the motive of modernization since the Tanzimat reforms in Ottoman Empire in late 19th century and became the dominant discourse in the formation of the Turkish Republic and the new Turkish national identity. In this historical framework the hegemonic interventions of the Turkish state, bureaucrats, intellectuals, academicians, journalists and various groups of experts, through the boundary management of dividing spheres, regions, and people along the axis of East and West, becomes possible and justifiable with a constant reference to an imagined West as an ideal model. Therefore, throughout this paper I will to try to investigate the ways in which Occidentalism is exercised, institutionalized and diffused as one of the dominant discourses of the Turkish modernization.
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Introduction

“I have enough of being too busy
and the stress is dreadful, too. I wish people would not rush…
If only we walked.”

Kayhan,
Complaining in Internet chat.

This is a study about busy professionals- or as I call them, golden collars. Golden collars are the manifested model workers of the last few decades with far greater control over the product, and the process of production; they are defined as more of entrepreneurs than proletarians, responsible for their own performance. Their value addition is mostly through innovation and information generation. They are relatively autonomous, responsible, highly skilled workers with upgraded abilities in interpersonal communication, leadership, and motivation. They have outstanding analytical capabilities; they make up the brain trust of global capitalism.

Global capitalism is about speed when viewed from the perspective of golden collars. They are forced to adapt to meticulously planned time schedules both in their leisure time and also in their working time. Indeed, the two domains often overlap, as will be discussed in this research and so, an optimum life is required in all realms and at all time.

I take up this question as a problem of “effectiveness” – one of the central significations, which assumes a central role in modern capitalist society, hence in bureaucratic organization. Striving for more effective technologies, more effective production chains and more effective lives are the inviolable, undeniable truth in contemporary discourses. “Everything is actually subordinated to effectiveness –but effective for whom, in view of what, and in order to do what?”
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