The modern Turkish state arose from remnants of ancient civilizations. The remains of these civilizations represent Anatolian history and reveal much about life in ancient times.

Should cultural property taken by a stronger power or nation remain with that country or should it be returned to the place where it was created? Since the 1990s this question has received growing attention from the press, the public and the international legal community. For example, prestigious institutions such as the J. Paul Getty Museum of Art in Los Angeles and the Metropolitan Museum of Art in New York have agreed to return looted or stolen artwork or antiquities. British smuggler Jonathan Tokeley-Parry was convicted and served three years in prison for his role in removing as many as 2,000 antiquities from Egypt. Getty director Marion True defended herself against charges that she knowingly bought antiquities that had been illegally excavated from Italy and Greece. New books on the issue of repatriation of art and antiquities have captured the attention of the public. A documentary based on one of these books was shown in theaters and aired on public television. The first international academic symposium on the topic was convened in New York City in January 1995.

“Every flower is beautiful in its own garden. Every antiquity is beautiful in its own country. “ Sign in Ephesus Museum lobby, quoted in Lonely Planet Turkey (11th ed.) at 60.

“History is beautiful where it belongs.”—OzgenAcar[Acar Erghan], imprinted on posters in Turkish libraries, classrooms, public buildings and shops and quoted in S. Waxman, Loot at 151; see also S. Waxman, Chasing the Lydian Hoard, Smithsonian.com, November 14, 2008.

Turkey has gone through an enormous process of change in the last decade, especially regarding the political recognition of ethno-cultural and religiously diverse groups. The term “diversity” has become one of the catch words of contemporary political philosophy. Diversity, in its recent forms, whether cultural, political, ethnic, or religious, is a byproduct of globalization. Globalization has made the movements of persons or groups in the ethnoscape easier. It is apparent that the management of diversity has posed a great challenge for nation states as well as for the international and supranational organizations such as the United Nations and the European Union (EU).

The European Union membership process has had an impact on Turkish domestic politics and foreign policy. However, when compared with previous candidate countries to the EU, the Europeanization of politics in Turkey has not been an even process. The reformation of politics in Turkey has had three main characteristics. First, instead of the pace of the reforms being linear, there has been a periodic rise and fall of interest in introducing amendments. Second, the reforms have not necessarily replaced past practices, rather they have only introduced new ones in addition to the old ways of doing politics. Finally, there has been considerable opposition to the reforms in Turkey, partially because the government does not seem to follow the liberal-democratic trajectory set out by the EU membership process. The delays in enacting the constitutional and legal changes and the biased selection of laws and practices that are being amended do not give the impression that the government is sincere. Whether the amendments are in fact Europeanizing Turkey or pulling it away from its Western and secular political framework is a significant question leading to conflict among different factions in society. This divergence of opinion, in turn, results in further stalling the reforms.