This paper forwards the concept of homohistoricism as a historicism that narrativizes the nation's past as the site of illicit or authentic relations/affections that have the power to pervert or rescue the public sphere in the present-now. In the case of contemporary Turkey, I identify republican, Islamist, and queer homohistoricisms as divergent political projects with interconnected rationales. I analyze two sets of primary materials on queer contention from Istanbul's Gezi Park uprising: Protest records (fliers, brochures, zines, pictures, banners, posters) from Kislak Center's “Gezi Park Protests 2013” collection and the meeting minutes from 657 neighborhood forums produced and archived by the protestors. I argue that queer homohistoricism in Turkey as a contentious repertoire of invoking nostalgic visions of Ottoman cosmopolitanism and urban civility may succeed in authenticating a certain kind of queer politics, but would do so at the expense of perpetuating just as authentic mechanisms of oppression.

本文提出了同历史主义的概念，作为一种历史主义，它将国家的过去叙述为非法或真实的关系/情感的场所，这些关系/情感有能力扭曲或拯救现在的公共领域。就当代土耳其而言，我将共和主义、伊斯兰主义和酷儿同质历史主义视为具有相互关联的基本原理的不同政治项目。我分析了伊斯坦布尔盖兹公园起义中关于酷儿争论的两组主要材料：基斯拉克中心“2013 年盖兹公园抗议”收藏中的抗议记录（传单、小册子、杂志、图片、横幅、海报）以及 657 个邻里论坛的会议纪要并由抗议者存档。我认为，土耳其的酷儿同质历史主义作为一种有争议的手段，唤起了奥斯曼世界主义和城市文明的怀旧愿景，可能会成功地验证某种酷儿政治，但这样做的代价是永久存在真正的压迫机制。