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Journal articles on the topic 'Ataturk, Kemal'
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1
MAWARDI, UDI MUFRODI. "KEMAL ATATURK." ALQALAM 10, no. 54 (June 30, 1995): 45. http://dx.doi.org/10.32678/alqalam.v10i54.1532.
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Irwanti, Neneng, and Mohammd Ibrahim bayu Pratama. "The Impact of Kemal Atthatruk's Secularism on the Islamic World in the 19th Century." El Tarikh : Journal of History, Culture and Islamic Civilization 3, no. 1 (May 29, 2022): 12–23. http://dx.doi.org/10.24042/jhcc.v3i1.7905.
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The renewal of the Ottoman Empire was carried out by some groups from western education, aiming to strengthen domestic development through an effective strategy to maintain the territorial integrity of Turkey. The presence of Mustafa Kemal Ataturk was the beginning of progress as well as renewal in the Ottoman Empire which had long experienced collapse and destruction. In addition, his secular ideas made him the first leader to pioneer the westernization movement. With that Turkey became a modern country under the leadership of Kemal Atthatruk with military guard. In addition, he also made Muslims and interfaith tolerant in their religious practices. He also created a modern form of Islam by turning it into Islamic-oriented political parties. Therefore, this study aims to discuss the thoughts of secularism and the progress made by Kemal Ataturk as well as its impact on the Islamic world. To achieve this goal, in this study the author uses the historical method which is one way to solve a problem that originates in the past. By way of finding sources, verification, interpretation of sources and the last is historiography. As for obtaining sources, researchers used a type of library research which attempted to examine secularism and the progress initiated by Kemal Attatruk using a social approach.Kata Kunci: Sekularisme, Kemal Attratruk, Islam
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Necati-Kutlu, Mehmet. "Mustafa Kemal Ataturk 1881-1938. Biografía y pensamiento." Temas de Nuestra América. Revista de Estudios Latinoaméricanos 32 (May 15, 2017): 55. http://dx.doi.org/10.15359/tdna.2016-e.3.
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Este ensayo propone un recorrido por la biografía intelectual de Mustafá Kemal, desde sus años de formación hasta convertirse en Ataturk, "Padre de los turcos" Se analiza su participación como jefe del estado mayor en los grandes retos políticos y militares de su patria y cómo se gestó su participación decisiva en la constitución de la Turquía moderna.
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Mahsyar, Ahmad Dhiyaul Haq, Alfiansyah Anwar, and Umar Sulaiman. "ISLAM SEKULER DI TURKI DAN PEMIKIRAN KEMAL ATATURK." CARITA: Jurnal Sejarah dan Budaya 2, no. 1 (January 1, 2024): 18–32. http://dx.doi.org/10.35905/carita.v2i1.4661.
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There are three areas that can be observed in applying secularism in the era of the Kemalis reforms. First, is the secularization of the state, education, and the law in the form of attacks on the traditional power centers of the institutionalized clergy. Second, is the attack on the symbols of European civilization. Third, is the secularization of social life and attacks on Islam that its people adhere to. The aspects of Mustafa Kemal Ataturk's thinking include those in the political system. At that time, Turkey was a very dictatorial one-party regime. Second, in religious reform. The state guarantees freedom of worship, for citizens, in its implementation carried out in the spirit of radical nationalism and imposed by Kemalis. And the third, in the field of education. Kemal's efforts in his policy showhow his desire should be completely sterile from sharia interference.
However, the author at this point agrees with Al-Attas's opinion that Islam rejects any application of a secular concept in any form. Because all of that does not belong to Islam and is contrary to everything.
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Tsoi, Aleksandr. "The Role of Ataturk and the Grand National Assembly of Turkey in the Treaties of Moscow and Kars." Eurasian Journal of Higher Education 1, no. 1 (June 18, 2021): 30–41. http://dx.doi.org/10.31039/ejohe.2020.1.28.
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In the article we study the historical circumstances of conclusion and the significance of the Treaty of Moscow and Treaty of Kars in 1921 for both Turkey and the Russian Soviet Federative Socialist Republic and participation Gazi Mustafa Kemal Pasha – Ataturk and the Grand National Assembly of Turkey (GNAT) in preparing and signing of these documents.
A study of these documents shows that during the preparation and conduct of negotiations between the representatives of the Soviet and Turkish sides, the young Soviet state decided to support the unrecognized the Grand National Assembly of Turkey (TBMM), created by Gazi Mustafa Kemal Pasha – Ataturk.
The Moscow Treaty was the first official recognition of the independence and equality by the Soviet Russia towards the new Turkey, which was fighting against the Entente states and the Anglo-Greek intervention. The objective role of Gazi Mustafa Kemal Pasha and the Grand National Assembly of Turkey in preparing and signing of the Treaty of Moscow and the Treaty of Kars is given only in the context of that time: the geopolitical aspirations of all stakeholders and the real historical events.
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Mujahidin, Saekul. "The Politics of the Transition of the Hagia Sophia to a Mosque by President Recep Tayyip Erdogan." POLITEA 5, no. 2 (December 12, 2022): 182. http://dx.doi.org/10.21043/politea.v5i2.15321.
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<p>Hagia Sophia is one of the UNESCO world heritage sites built by Emperor Justinian I which is a Basilica building in Istanbul Turkiye and is a conflict between two religions, namely Christianity and Islam. In 2020 a decision that shocked the world came from President Recep Tayyip Erdogan who turned the Hagia Sophia into a mosque that was previously a museum during the time of Mustafa Kemal Ataturk. This paper uses library research, which identifies data including books, journals, articles, and more. The results of the study explain that the status of Hagia Sophia in Istanbul belongs to Turkish state law, not international law, so the Turkish president has the right to change the status of Hagia Sophia into a mosque that was once a museum during the secular regime. Mustafa Kemal Ataturk and other countries should not protest the decision. that. that. According to research from the Istanbul Economic Research Institute last June, 46.9% of respondents agreed with the transformation of the Hagia Sophia into a mosque, while 38.8% of respondents refused and wanted the Hagia Sophia to remain a museum.</p>
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Yergobek, Sh K. "FROM ATATURK TO ERDOĞAN: PATTERNS OF POWER TRANSIT IN TURKEY." BULLETIN Series of Sociological and Political sciences 73, no. 1 (December 30, 2020): 15–20. http://dx.doi.org/10.51889/2021-1.1728-8940.02.
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The article deals with the issues of power transit and transformation of political values in the Republic of Turkey. The founder of the Turkish Republic, Mustafa Kemal Ataturk, attached key importance to such phenomena as secularism, civil society, liberalization and modernization. However, the current development of political processes in Turkey causes some concern not only from the point of view of changing the form of government, but also from the point of view of transforming the value orientation of the state Prosecutor's office.
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William A. Pelz. "Mustapha Kemal - Ataturk: The Birth of a Republic (2005) (review)." Film & History: An Interdisciplinary Journal of Film and Television Studies 39, no. 2 (2009): 63. http://dx.doi.org/10.1353/flm.0.0098.
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Firdiani, Dian, Hasaruddin Hasaruddin, Umiyati Jabri, Hasan Hasan, and Ilham Assidiq. "MUSTAFA KEMAL'S RENEWAL IDEAS." International Journal Conference 1, no. 1 (February 2, 2023): 129–34. http://dx.doi.org/10.46870/iceil.v1i1.478.
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Mustafa Kemal is known as a reformer whose role was to save the nation and state of Turkey from thecatastrophe of total destruction due to European colonialism. However, Mustafa Kemal is also considered acontroversial figure because he changed the caliphate culture that became the character of the OttomanEmpire for hundreds of years into a secular state. Mustafa Kemal is known as the creator of modern Turkey andwas given the title as Ataturk which means father of Turkey. The type of research "library research", namely thestudy carried out for solving a problem by using library materials, whether in the form of books, theses, journals,or those related to the Mustafa Kemal's Renewal Idea. The current nationality of Turkish society is the reductionof the thoughts of a Turkish thinker who is considered the father of Turkish nationalism, namely Ziya Gokalp.Mustafa Kemal's Renewal Thought Principles began when he was assigned as a military attaché in 1913 inSofia. It was from here that he became acquainted with western civilization, especially its parliamentarysystem. The principles of Turkish renewal thought which later became its ideological style consisted of threeelements, namely nationalism, secularism and Westernism
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Oder, Alp Bugra. "Speech Acts Revisited: Examining Illocutionary Speech Acts in Speeches of Mustafa Kemal Ataturk." Proceedings of The International Conference on Research in Humanities and Social Sciences 1, no. 1 (December 22, 2023): 24–35. http://dx.doi.org/10.33422/icrhs.v1i1.130.
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Pragmatics is an interdisciplinary subfield of applied linguistics that investigates the meaning in context. One of its research areas, speech acts, provides important implications on how the meaning behind the utterances is perceived and what effect it may have on the hearer. Theories and classifications proposed by Austin (1962) and Searle (1979) are particularly useful in understanding the hidden meaning and its effect on the audience. Political discourse is directly connected with speech acts and there is a body of research that focuses on the classification of illocutionary acts embedded within speeches of politicians. In this regard, the present research aimed to analyze illocutionary speech acts of two speeches of Mustafa Kemal Ataturk;speech at the 10th anniversary of Turkish Republic and Address to Turkish Youth which was a part of his great speech that he delivered to deputies and representatives of the Republican Party on 15th-20th October 1927 by employing qualitative content analysis on English translations of the speeches. Subsequent to meticulous analysis, the present qualitative study concluded that Ataturk used more speech acts in his speech at the 10th anniversary of the Turkish Republic than his Address to Turkish Youth. Speech acts in his speech at the 10th anniversary of the Turkish Republic primarily featured expressive, representative, commissive and directive speech acts while his Address to Turkish Youth featured representative and commissive, directive, expressive speech acts, respectively.In total, the most used speech acts were representatives, followed by expressives, commissives and directives. No declaration speech act was observed in either speech.
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MANGO, Andrew. "Alexandre Jevakhoff, Kemal Ataturk : les chemins de l'Occident, Paris, Tallandier, 1989, 490 p." CEMOTI, no. 20 (June 1, 1995): 415–18. http://dx.doi.org/10.4000/cemoti.200.
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İSKENDİROV, Anar. "THE INFLUENCE OF THE MUSTAFA KEMAL ATATURK REFORMS ON THE FORMATION AND DEVELOPMENT OF ART AND CULTURE IN TURKEY IN THE EARLY TWENTIETH CENTURY." NEW ERA JOURNAL OF INTERDISCIPLINARY SOCIAL STUDIES 7, no. 12 (March 25, 2022): 30–40. http://dx.doi.org/10.46291/newera.155.
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The name of the famous Ataturk, the founder of the Turkish Republic and the genius of the entire Turkic world, is very dear and native to all Turkic-speaking peoples in our time. With his unsurpassed genius, outstanding talents displayed on the battlefields and political war, passionate love for the Motherland and the entire Turkish world, Atatürk not only prevented the destruction and disintegration of the Turkish state and people, but also, by implementing such important reforms in society as education, the acquisition of scientific and cultural innovations, created the basis for the Turkish flag to rise to heaven with renewed vigor and fly in eternity. The Turkish people, with their ancient roots and extremely rich cultural heritage, have made a very valuable spiritual contribution to the fine arts of the world. With the formation of the Republic in Turkey, such areas of art as sculpture, graphics, advertising and poster began to develop. The creation of the first monuments of monumental sculpture in the history of Turkey and the appearance of many famous Turkish sculptors is connected with the establishment of the Republic. As a result of the application of education, science, and literacy in all spheres of Turkish society, many famous women-artists, artists, athletes, and civil servants-appeared during the Republic. The fact that the state does not bind artists within the framework of any ideology, gives them freedom of creativity, leads to the appearance of different styles and interesting creative searches in the Turkish art of the Republic period. This article is devoted to the study of the reflection in the Turkish art of the twentieth century of the unique reforms that the great Ataturk preached and applied.
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Hasan, Hasaruddin, Dian Firdiani, Umiyati Jabri, and Ilham Assidiq. "HISTORY OF THE BORN OF THE ISLAMIC STATE SECULAR TURKEY." International Journal Conference 1, no. 1 (February 2, 2023): 155–59. http://dx.doi.org/10.46870/iceil.v1i1.479.
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The Islamic civilization which was influenced by Arab and Persian civilizations became a deep legacy for the Turkish people as a legacy of the Ottoman dynasty. The direction of modernization that is oriented to the west directly makes acculturation of western culture look more advanced and modern. The mixing of Turkish, Islamic and western civilizations has colored the identity of the Turkish people which Mustafa Kemal Ataturk considered as an obstacle to Turkey's progress. 1 Mustafa Kemal principally wanted a new civilization that could bring Turkey back to its glory. The change towards secularism is an ironic thing in the life of Turkish society because it has lived in the Islamic world for hundreds of years. This can be explained as something that is forced to accept secularism as a new order in carrying out the life of the nation and state. This problem needs to be analyzed, bearing in mind that Turkey, as an Islamic country that was very victorious in its time, was finally drowned in a touch of secularism. Another question is why Turkey has adopted secularism as a way to save its nation and state. Based on the above, this paper discusses the dialectic of secularism in Turkey and the role of Mustafa Kemal in the Turkish revolution
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Gencturk Guven, Ebru, Fidaye Cincil, and Enes Küçük. "Representation of Ataturk’s Leadership Qualities in “The 8th Grade Textbook for The History of Turkish Revolution and Kemalism’’, in the Context of the Skills Relevant to the 21st Century." International Journal of Contemporary Educational Research 10, no. 2 (June 26, 2023): 442–56. http://dx.doi.org/10.52380/ijcer.2023.10.2.368.
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Textbooks are among the important means of education in terms of instilling leadership skills in students. The characters presented as models in the textbooks play an important part in building up such leadership skills, with the help of quotes from such characters, texts written with reference to them, and the activities developed accordingly. Thanks to his leadership qualities, Mustafa Kemal Ataturk is one such character, who continues to provide guidance even after a century. As a model for the students, he arguably plays a role in helping students develop leadership skills. Therefore it is important to analyze his description in the textbook, from a scientific perspective. Against this background, this study presents an analysis of the 8th grade textbook for “The History of Turkish Revolution and Kemalism” course used in the academic year 2021-2022, with reference to Ataturk’s leadership traits and the types of leadership deemed important in the 21st century (Strategic, Authentic, Charismatic, Servant, Transformative, Transactional etc.). The data gathered through document review were than subjected to descriptive analysis. The analysis led to the conclusion that the text represented Ataturk’s leadership traits in tune with the types of leadership prevailing in the 21st century. It is also understood that Ataturk’s strategic, visionary, transformative, charismatic, entrepreneurial, and creative leadership skills were more prominent in the text.
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Gоkсhe, M., K. Bazarbayev, and M. Kelesh. "Formation and Development of the National Education System in Turkey during the Period of Ataturk." Iasaýı ýnıversıtetіnіń habarshysy 127, no. 1 (March 30, 2023): 314–26. http://dx.doi.org/10.47526/2023-1/2664-0686.26.
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The article considers the period of formation and development of the national education system of Turkey, which was considered the most important factor of the education system during Ataturk's period. In order for the newly created young state to be viable, it was necessary to equip the young generation with modern education and educate them in the national spirit. After that, with the declaration of the Republic of Turkey, the period of fundamental reconstruction in education policy began. Ataturk not only laid the foundations of the Republic, but was able to become a leader of national modernization. The most important of his reforms are his reform initiatives in the field of education. Between 1923 and 1938, these changes, which took years in some countries, took place very quickly in Turkey. Under the leadership of Mustafa Kemal Ataturk, national, secular and modern education reforms began to be implemented gradually. Reforms implemented within the framework of education policy satisfied the basic needs of the society. The Law «On Unification of Education», adopted on the eve of the establishment of the Republic, revitalized the work of scientific institutions. Reforms of the alphabet, the system of national schools, and university education raised the educational and intellectual level of the country. Adoption of the law «On the unification of education» renewed school programs, created favorable conditions for the large number of foreign scientists to be attracted to universities, and the introduction of modern pedagogical technologies into the field of education. The article comprehensively examines the education system based on European science and education standards in Turkey, and analyzes modern foreign experience and proposed educational directions.
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Turkmen, Seref. "Division, Persecution and Rearrangement - The AKP’s Controversial Relationship with Turkish Civil Society." European Scientific Journal, ESJ 19, no. 8 (March 30, 2023): 25. http://dx.doi.org/10.19044/esj.2023.v19n8p25.
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Turkish culture has always valued foundations, such as mosques, schools, public baths, free kitchens, and hospitals. However, much of this structure was abolished by Mustafa Kemal Ataturk after the proclamation of the republic in 1923. Turkish civil society was slowly reorganized following Western examples and had a second heyday under Turgut Ozal’s liberal economic policy and media market liberalization. However, after the Justice and Development Party came to power in 2002, civil society in Turkey was significantly rearranged. This article discusses the conflicts and current situation of Turkish civil society, including the campaign against Amnesty International and the Open Society Foundation. Sources include renowned Turkish journalists and abundant literature in Turkish and English.
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Apter, Emily. "Untranslatability and the Geopolitics of Reading." PMLA/Publications of the Modern Language Association of America 134, no. 1 (January 2019): 194–200. http://dx.doi.org/10.1632/pmla.2019.134.1.194.
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When erich auerbach was living in Turkey, exiled from Germany and helping Kemal Ataturk set up a humanities curriculum at the University of Istanbul, he wrote a much-discussed letter to Walter Benjamin on 12 December 1936 in which he alluded to his dislocation as a European humanist trying to orient himself in relation to a Turkish-language politics that radically estranged prior print cultures: Man hat hier alle Tradition über Bord geworfen und will auf europä-ische Art einen - extrem türkisch-nationalistischen - durchrationali-sierten Staat aufbauen. Es geht phantastisch und gespenstisch schnell, schon kann kaum noch wer arabisch oder persisch, und selbst türkische Texte des letztvergangenen Jahrhunderts werden schnell unverständlich, seit die Sprache zugleich modernisiert und am Urtürkischen neuorientiert ist und mit lateinischen Buchstaben geschrieben wird.
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Goroshkov, Nikolay P. "Kemal Atuturk in the art of republican Turkey." Asia and Africa Today, no. 9 (2021): 79. http://dx.doi.org/10.31857/s032150750014514-7.
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The article analyzes how the personality of the first president of the Turkish Republic, Mustafa Kemal Ataturk, is reflected in contemporary Turkish art. This year marks exactly 140 years since his birth. To his achievements in the military and political arenas, cultural figures have dedicated many works in the visual arts, architecture, literature and cinema. The trace of the first president of the Republic of Turkey remained in the works of both his contemporaries and in the works of authors today. Creativity is multifaceted, inspiration has no boundaries, along with them, culture was freed from prohibitions with the beginning of a new page in the history of the country. Her achievements became available to more people, the opportunity to touch the spiritual life and create it opened up along with the reforms of Mustafa Kemal Pasha to wide layers of the population. Immortal works have preserved for posterity the image of the father of the Turkish nation, and a characteristic feature of these works is the author's personal admiration for the deeds of Gazi. This undoubtedly leaves its mark on the work and the way in which a person is shown in the context of history, who took fate and the entire people into his own hands, mired in political, economic, cultural crises. But before giving an answer to the question "Who are you, Father of the Turks?", it is important, in our opinion, briefly to draw attention to the historical retrospective of the development of Turkish culture under the influence of the policy of two states that appeared, flourished and fell into decay on the peninsula of Asia Minor. The article briefly examines some of the features of the cultural policy of the last years of the Ottoman Empire and the first years of the republic.
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Lyulchak, Aleksander. "Kemalist Propaganda beyond Borders: Narratives about Ataturk in the Turkish and New Zealand Newspapers in 1938." ISTORIYA 14, no. 11 (133) (2023): 0. http://dx.doi.org/10.18254/s207987840029122-3.
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Employing the discourse analysis of the Turkish and New Zealand newspapers, this article evaluates the Kemalist propaganda’s influence on the formation of Mustafa Kemal Ataturk’s image in the New Zealand press of the late 1930s. It evaluates the positive image of the first Turkish president in both the Kemalist and New Zealand newspapers and elaborates their common features and divergencies. The article also explores the “discourse clash” of the Turkish and Western liberal narratives, which suggests the presence of Ataturk’s discrepant image in New Zealand, that featured both the discourse of the “Turkish national hero” and the “rude dictator” narrative. Although New Zealand was on periphery of Turkey’s foreign policy and their bilateral relations had rather short history, the Turkish propaganda’s projection of Ataturk’s positive image on the New Zealand press had some success.
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Makaradze, Emzar. "Issues of Democratization and Intercultural Dialogue in Turkey of 21st Century." Balkanistic Forum 29, no. 3 (November 1, 2020): 84–90. http://dx.doi.org/10.37708/bf.swu.v29i3.4.
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There can be no peace without democratization and intercultural dialogue, which due to their importance lead to the ultimate result of what is called the union of civilizations among nations. In this regard, it is interesting to consider the issues of democratization and intercultural dialogue in Turkey in 21st century.In order to reach a high level of democratic development, any state needs a strong society and political will. At the beginning of the 20th century, Mustafa Kemal Ataturk (1881-1938), the founder of the Turkish Republic, took the course of state development of the country to the West and declared the path of Europeanization as the main principle of unchanging domestic and foreign policy.The current events in Turkey in the first decade of 21st century have shown that the country is developing as a strong state. So, it is interesting to observe how the Republican Turkey will continue to pursue democratic and European values and to support the state rule of Mustafa Kemal Ataturk.For Turkey and its leader, Islam is a tool that helps to stabilize the political system and transform Turkey into a traditional, conservative society with fewer opportunities to generate protests related to social, ethnic and other civil rights.The coming decades will show whether the country with a Muslim culture will be able to adapt to a democratic Western civilization and what the consequences will be.
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Hilal Anaz, Zaid, and Nusseibeh Abdulaziz. "Attempts by Mustafa Kemal Ataturk and Reza Shah to Curtail the Religious Establishment in Turkey and Iran." College Of Basic Education Research Journal 16, no. 4 (November 1, 2020): 412–32. http://dx.doi.org/10.33899/berj.2020.167221.
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Izmaylov, Rustam, Albina Imamutdinova, and Marina Mefodeva. "LAICISM IN THE REPUBLIC OF TURKEY IN THE 1920-1930S." Humanities & Social Sciences Reviews 7, no. 5 (October 20, 2019): 692–95. http://dx.doi.org/10.18510/hssr.2019.7584.
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Purpose: The article deals with the Kemalists' policy of secularization and the inclusion of the laicism principle in the ideological doctrine of the Turkish Republic in the 1920-30s.
Methodology: Historical-genetic, historical-comparative and historical-system methods of research were underlain the given study.
Result: Under the leadership of Mustafa Kemal Ataturk great radical transformations in all spheres of life of the former Ottoman Empire began, namely the state system, the reform of the school and its separation from religion. All these transformations summed up the previous history of Turkey as a dependent, semi-colonial feudal state, clearing the way to modernization and renewal of all aspects of life.
Applications: This research can be used for universities, teachers, and students.
Novelty/Originality: In this research, the model of Laicism in the Republic of Turkey in the 1920-1930s is presented in a comprehensive and complete manner.
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Abraham Nazif, Julia. "Despertando la creatividad en los niños y niñas." Paulo Freire, no. 13 (July 17, 2017): 163. http://dx.doi.org/10.25074/07195532.13.416.
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<p>Este trabajo presenta una experiencia de expresión creativa realizada en la escuela municipal Mustafá Kemal Ataturk de la Comuna de Lo Prado, donde se muestra que el arte infantil refleja la percepción que tienen los niños del mundo que los rodea y que un trabajo realizado paso a paso con ellos les proporciona altos niveles de confianza porque existe la convicción de que ningún paso es imposible de realizar. La profesora Millaray Arnal, a través de una entrevista que realizamos, nos da a conocer que el arte es parte de la humanidad, apelando a lo creativo y a la emoción, pero también interpela a la inteligencia, al cuerpo, a lo social, a lo perceptivo y a todas las dimensiones del ser humano capaces de transformarnos. En este trabajo, ella nos cuenta sus experiencias tanto con niños como con adultos mayores, haciendo hincapié en que no existe edad para la creatividad ya que es parte integral del ser.</p>
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Hemmati, Khash. "Turkey Post 1980 Coup D’etat: the Rise, the Fall, and the Emergence of Political Islam." Illumine: Journal of the Centre for Studies in Religion and Society Graduate Students Association 12, no. 1 (November 14, 2014): 58–73. http://dx.doi.org/10.18357/illumine121201313325.
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While it has often been perceived that Kemalist Turkey succeeded in firmly establishing secularization, the Islamist movement that followed the 1980 military intervention questioned the fundamental principles of Mustafa Kemal Ataturk by embracing Islamic identity and Islamic values in the social and public sphere. This paper will examine the rise, the fall, and the emergence of political Islam in Turkey following the 1980 coup d’état. Following the military intervention of 1980, the level of Islamic activism rose due to state policies during the 1980s and 1990s. It can be observed that the consequences of the Islamic tolerance during the 1980s and 1990s led to the rise and the fall of the Islamic leaning Welfare Party of Necmettin Erbakan. This paper will also explain how the Justice and Development Party (AKP) differed its policies from the Welfare Party, by blending a moderate Islamic identity with a pro-Western mentality, to achieve support and stability for Islamist politics.
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Chelidze, Guranda, and Elisabed Machitidze. "The Main Problems in the Relations Between the European Union and Turkey." Studia Europejskie - Studies in European Affairs 25, no. 2 (July 5, 2021): 153–69. http://dx.doi.org/10.33067/se.2.2021.7.
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This paper depicts the dynamics of the EU-Turkey relations beginning from the signing of the association agreement, i.e. the Ankara contract, to date. In addition, it aims to specify the factors preventing the bilateral collaboration and achievement of EU membership as aspired to by Ankara. The paper focuses on both the internal and international problems arising on Turkey’s path to EU membership, namely, the westernisation trend originating from Kemal Ataturk times, recent developments in Turkey, the democratisation of political institutions, the rule of law and protection of human rights, regional security, Turkey’s part in the refugee crisis, visafree travel, Greek-Turkey relationships, Ankara’s stance towards Cyprus, the Kurdish problem, and the Turkey-US and Turkey-Russia relationships. The authors discuss the EU Member States’ attitude towards the political and socio-economic developments in Turkey and the way Ankara looks at the requirements put forward by those Member States. We suggest several methods of rapprochement and brighter bilateral prospects.
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Haris, Abu Hanifah, and Mohammad Redzuan Othman. "KEMAL ATATURK DAN PEMBAHARUAN DI TURKI: POLEMIK DALAM AKHBAR DAN MAJALAH MELAYU PADA TAHUN 1920-AN DAN 1930-AN." SEJARAH 19, no. 19 (November 21, 2011): 105–33. http://dx.doi.org/10.22452/sejarah.vol19no19.5.
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Ismailov, Ismail A. "Turkish-American Relations during the National Struggle and the Government of Ankara: 1919–1923." Vestnik of Saint Petersburg University. Asian and African Studies 15, no. 3 (2023): 603–18. http://dx.doi.org/10.21638/spbu13.2023.310.
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During the National Struggle led by Mustafa Kemal Pasha and the Ankara government formed by the Grand National Assembly of Turkey, Turkey’s most important goal in foreign policy was to establish an independent and national state. Meanwhile, the United States closely watched the struggle and tried to keep relations with Turkey under control. The reason for this was the steps taken by the United States to get to know the National Struggle Movement and the agenda of the issue of us mandate in Turkey. At the Paris conference, the United Kingdom offered the United States a mandate over Turkey, and in a week later on Istanbul and The Straits, as well as New Armenia, which would be established on the territory of Turkey. However, although the United States was initially interested in this mandate, it did not accept it in the end according to public opinion. As a result, at the Lausanne conference, the tendency of rapprochement has increased between Turkey and the United States. On August 6, 1923, a new agreement was signed between Turkey and the United States. The agreement signed between US Ambassador to Switzerland Joseph Clark Kru and Ismet Inonu regulated political and commercial relations. Despite the agreement, Turkish-American official relations still did not start immediately. However, as a result of the policy put forward by Mustafa Kemal Ataturk, these relations began to develop year by year. The development of these relations showed that the events that took place against the backdrop of Turkish-American relations and the accumulated experience are always very interesting and important from the point of view of the international community and history. In this article, the relations between Turkey and the United States during the National Struggle period have been studied.
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Iljazi, Ajsel, and Mahmut Mahmut. "THE MOVEMENT OF THE TURKISH LITERATURE." Knowledge International Journal 28, no. 7 (December 10, 2018): 2367–70. http://dx.doi.org/10.35120/kij28072367a.
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The movement of Turkish literature is divided into several broad periods of Turkish writers. Older literature covers the period from the Seljuks (900-1300) and the Ottoman period (1300-1922). The early period of the Ottoman literature, until the 16th century, was influenced by the Persian ideas, and after the 1520s, Arab ideas began to dominate.The movement of Turkish literature is often a part of political movements. Turkish patriotism gradually replaced the old Ottoman and Muslim traditions. This publicatoin will focus on the influence of the West, in particular the French concept of nationalism in Turkish Literature.The Young Turk Revolution, World War I, the Turkish War of Independence and the Reformation of Mustafa Kemal Ataturk all profoundly influenced the development of modern Turkish literature."New Turkish Literature" is a literary genre developed and transformed in parallel with Western effects. Starting from the birth until the 19th century, it is possible to mention the existence of Turkish literature formed under the influence of Central Asia and the Orient.The "New Turkish Literature" is a literary reflection of pro-Western oriented Turks, or the modernization process that began in 1839 in the Tanzimat period (Reorganization).
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Iljazi, Ajsel, and Mahmut Mahmut. "THE MOVEMENT OF THE TURKISH LITERATURE." Knowledge International Journal 28, no. 7 (December 10, 2018): 2367–70. http://dx.doi.org/10.35120/kij29082367a.
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The movement of Turkish literature is divided into several broad periods of Turkish writers. Older literature covers the period from the Seljuks (900-1300) and the Ottoman period (1300-1922). The early period of the Ottoman literature, until the 16th century, was influenced by the Persian ideas, and after the 1520s, Arab ideas began to dominate.The movement of Turkish literature is often a part of political movements. Turkish patriotism gradually replaced the old Ottoman and Muslim traditions. This publicatoin will focus on the influence of the West, in particular the French concept of nationalism in Turkish Literature.The Young Turk Revolution, World War I, the Turkish War of Independence and the Reformation of Mustafa Kemal Ataturk all profoundly influenced the development of modern Turkish literature."New Turkish Literature" is a literary genre developed and transformed in parallel with Western effects. Starting from the birth until the 19th century, it is possible to mention the existence of Turkish literature formed under the influence of Central Asia and the Orient.The "New Turkish Literature" is a literary reflection of pro-Western oriented Turks, or the modernization process that began in 1839 in the Tanzimat period (Reorganization).
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Diamond, Catherine. "Darkening Clouds over Istanbul: Turkish Theatre in a Changing Climate." New Theatre Quarterly 14, no. 56 (November 1998): 334–50. http://dx.doi.org/10.1017/s0266464x00012410.
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Modern Turkish theatre, benefiting from the support of the founder of the Turkish Republic, Mustapha Kemal Ataturk, has had a secular bent throughout its history. However, after the elections of 1994 and 1995, when Refah (Welfare) Party candidates espousing a distinctly religious agenda swept into power, dramatists have found themselves in an uneasy position, caught between corrupt secular politicians and a censorship-inclined military on the one hand, and Islamists hostile to theatre both in principle and as an unnecessary luxury on the other. Besides swiftly changing demographics and competition from alternative entertainments, shifts in political policy in Istanbul are eroding the city's strong theatre tradition. Yet the theatre of this nation which straddles Europe and Asia maintains an impressive vitality and variety, with state and municipal companies mounting regular seasons of foreign and Turkish works, and experimental troupes challenging established theatre forms as well as daring to broach some of the sensitive ideological conflicts in Istanbul. Catherine Diamond, a dancer and drama professor in Taiwan, is author of Sringara Tales, a collection of short stories about dancers in South-East Asia and the Middle East.
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Izmaylov, Rustam, Anastasia Blagoveshchenskaya, Nikita Kuvshinov, and Inna Imamovna Sokolova. "CINEMATOGRAPHY AS AN ELEMENT OF THE IDEOLOGICAL SYSTEM OF KEMALISM." Humanities & Social Sciences Reviews 7, no. 5 (October 19, 2019): 650–53. http://dx.doi.org/10.18510/hssr.2019.7575.
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Purpose: The article deals with the politics of the Kemalists in the Republic of Turkey in the 1920s - 1930s, as well as the ways of indoctrination of the main political principles of this ideology. During this period, Turkey, under the leadership of Mustafa Kemal Ataturk, began radical changes affecting all spheres of society.
Methodology: The research given is based on the principles of science, historicism, and impartiality; moreover, historical-genetic, historical-comparative, historical-systematic methods of historical research are used.
Result: Having declared itself a secular state, focusing on the European level of development of those times, the Republican Turkey at the same time created its own system of national education, culture, language, ideology. This was facilitated by quite radical, largely authoritarian transformations. However, it is worth noting that the goal of the reforms was not widespread westernization of society, but the creation of a national Turkish state.
Applications: This research can be used for the universities, teachers, and students.
Novelty/Originality: In this research, the model of Cinematography as an element of the ideological system of Kemalism is presented in a comprehensive and complete manner.
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YUMLU, Murat. "Views of Ghazi Mustafa Kemal Ataturk on the International Affairs Under the Light of an Historical Interview Through the Second World War." Turcology Research 73, no. 1 (March 1, 2022): 236–54. http://dx.doi.org/10.54614/jtri.2022.4574.
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Saeed, Seevan. "Turkey, from Negotiation to War." Journal of University of Human Development 4, no. 3 (August 20, 2018): 1. http://dx.doi.org/10.21928/juhd.v4n3y2018.pp1-7.
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"While Mustafa Kemal Ataturk claimed on reconciliation within his country and with the world, we are now witnessing Turkish conflicts and tensions with all the countries of the region and the Turkish interior, with various factions and with the Kurds in particular. After 30 years of costly war between the state and the Kurdish movement, for the first time public negotiations began between the two. The famous speech of Ocalan was announced in Diyarbakir (March 2013). The movement has invested in this relatively peaceful environment and has begun to promote the Cultural Nationalism for the Kurds and other minorities on a large scale. But this atmosphere of peace and freedom did not last long. The state abruptly overthrew the peace process with representatives of the Kurdish movement by detaining thousands of its leaders. The guerrilla war began again, in many areas. The army has chased activists in houses and streets in cities such as Sur, Jazira, Naseebin and Sirnak. Some parts of the Kurdish areas have been destroyed, displacing about one million civilians. This research has tried to explain why the state has returned to its old policy of security and military approach, although in the past few years it has repeatedly claimed that it is possible to deal with the Kurdish question through peace and reconciliation. The research tries to study the complex relationship between these two poles."
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Al Hakim, Luqman. "Politik Jihad Turki Utsmani Pada Perang Dunia Pertama." Rihlah: Jurnal Sejarah dan Kebudayaan 9, no. 1 (June 30, 2021): 58–71. http://dx.doi.org/10.24252/rihlah.v9i1.19113.
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AbstractThis article will explore political jihad produced by Turkey Utsmani in world war one, echo jihad concepts is nothing only to circle muslim Turkey Utsmani but involved muslim arround the world and several west countries from blok poros. So that described muslim strength from enemy Turkey Utsmani in world war one, then in jihad Utsmani journey eventually insult of failed and loosed that caused crack Turky Utsmani and emerged Republik Sekular Turkey mastermind Freemasonry movement and Musthafa Kemal Attaturk. in other that explore concept, impact, and politica Utsmani dynamics to umat Islam and collaborations in military, economic aspect from blok poros country so that stil made Turkey Utsmani exist until 1924. It should be stated that for period jihad political from 1914-1918, Turkey Utsmani has lossed many regions in Asia, Afrika, and Europ continent so that emerged the jihad political can be expected win world war one and back to regions especially Muslim regions but they are effort becoming disunity and destruction self intern Turkey Utsmani. Key Words: Jihad, World War One, Turkey Utsmani. AbstrakArtikel ini membahas politik jihad yang dilakukan oleh Turki Utsmani dalam perang dunia pertama, konsep jihad yang digaungkan tidak terbatas untuk kalangan Muslim Turki Utsmani tetapi juga melibatkan seluruh Muslim yang ada di dunia dan beberapa negara Barat yang tergabung dalam blok poros. Sehingga menggambarkan kekuatan Islam pada musuh Turki Utsmani di perang dunia pertama, kemudian dalam perjalanan jihad Utsmani pada akhirnya menuai kegagalan dan kekalahan yang menyebabkan runtuhnya Turki Utsmani dan berdirinya Republik Sekular Turki yang di dalangi gerakan Freemasonry dan Musthafa Kemal Ataturk. Selain itu akan dibahas pula konsep, dampak, dan dinamika politik Utsmani terhadap umat Islam dan kerjasamanya dalam aspek militer dan ekonomi kepada negara blok poros sehingga masih menjadikan Utsmani eksis hingga pada tahun 1924. Perlu ditegaskan kembali di masa politik jihad yang berlangsung pada tahun 1914-1918, Turki Utsmani telah kehilangan banyak kekuasaanya di benua Asia, Afrika, dan Eropa sehingga dengan munculnya politik Jihad diharapkan dapat memenangkan Perang Dunia Pertama dan mengembalikan wilayah khususnya wilayah yang mayoritasnya beragama Islam akan tetapi usaha yang mereka lakukan berujung pada perpecahan dan kehancuran diinternal Turki Utsmani sendiri.Kata Kunci: Jihad, Perang Dunia Pertama, dan Turki Utsmani.
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Sabet, Amr G. E. "The New Turkish Republic." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 119–22. http://dx.doi.org/10.35632/ajis.v25i4.1436.
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This policy book purports to advise American decision makers about thechanges and transformations taking place in Turkey’s politics and foreignpolicy, as well as their reasons and implications. It further counselsWashington on how to deal with the novelties that they may engender. Graham Fullerargues that Turkey, under Mustafa Kemal Ataturk and his successors, underwentan imposed “cultural lobotomy” designed to induce a national “amnesia”about its Islamic and Ottoman past (p. 17). This condition, however, isending, for Turkey seems to be experiencing a counter-dynamic and a “returnof history,” away from what the author deems a “transient geopolitical aberrationfrom a long norm” (p. 8).Fuller makes his point by asserting, first, that Turkey is again becomingpart of the Middle East and examining its historical trajectory and legacies.Second, by highlighting the increasing divergence in Turkish-Americanrelations due to the changing circumstances related to the Soviet collapseand the reordering of European politics, he sees an American regionalagenda at odds with Turkish national and geopolitical interests, as well as aTurkish strategic opening to the Muslim world, Eurasia, Russia, and China,as alternative political and economic options. The author’s broad conclusionis that how Turkey will act in the Middle East and the Muslim world willlargely depend on the “complex interplay” between the United States, theEuropean Union, and Turkey’s non-western interests (p. 9). Such a “comeback,”in any case, is likely to partially dilute and complicate, as well asenrich and complement, Turkey’s links with the “West” (p. 8) ...
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Meißner, Thomas. "Kemal Atatürk." Heilberufe 67, no. 10 (October 2015): 74. http://dx.doi.org/10.1007/s00058-015-1770-3.
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Ghasab ABOD, Nawras, and Zainab Ibrahim HSWNI. "EDUCATION CONDITIONS IN THE TURKISH REPUBLIC (HISTORICAL STUDY)." RIMAK International Journal of Humanities and Social Sciences 05, no. 02 (March 1, 2023): 44–53. http://dx.doi.org/10.47832/2717-8293.22.3.
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Attention to the educational sector is the most prominent pillar in the program for the advancement of developed countries, as the main role of the educational institution is to develop ideas, implement plans, and find outputs in the educational sector in a way that serves society and the government . Thus, the modern Turkish Republic, after its establishment at the hands of Mustafa Kemal Ataturk, sought to modernize the state and carry out various reforms, and the aspect of education was one of those aspects that received attention, and this is evident in his speech in the city of Bursa, in which he stated ((The nation in which science is not practiced It has no place on the high road of civilisation, but our nation, with its true qualities, deserves to be—and will become—civilized and progressive. Accordingly, he brought about a series of changes, including the Education Standardization Law on March 3, 1924, the merging of education in 1924, the adoption of the Latin alphabet for the Turkish language instead of the Arabic language, and the opening of national schools in 1928, as well as the University Education Law on May 31, 1933, despite the challenges and crises Which Turkey faced, but was able to achieve that change, and this reflected positively on the institutions of the state and Turkish society, as it allowed keeping abreast of scientific developments and constantly updating its curricula, because its clear goal is to find efficient education that is an addition to the labor market.
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Yasin, Achmad. "Pemetaan Pemikiran Islamic State, Khilafah dan Nation State Perspektif Fiqh al-Siyasi." al-Daulah: Jurnal Hukum dan Perundangan Islam 2, no. 2 (October 1, 2012): 161–84. http://dx.doi.org/10.15642/ad.2012.2.2.161-184.
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Abstrak: Perdebatan perihal membentuk dan memperjuangkan Negara Islam/Islamic state pasca runtuhnya Kekhalifahan Usmaniyah di Turki yang telah dihapuskan oleh Muhammed Kemal Ataturk dan koleganya, Zia Gokalp membuat perdebatan diantara para teoritikus politik Islam di Dunia Islam baik yang ada dibelahan Timur Tengah, anak benua India dan Asia yang berpenduduk muslim sangat berlawanan. Para tokoh dan penggiat Islamic state itu terdiri atas sekuler-modernis radikal, revivalis-Islamis normative dan Islamis moderat substantifik. Juru bicara kelompok Islimis- aktivis negara Islam dan penggiat khilafah, misalnya Rashid Ridha, Abu al-A`la al-Mawdudi, Hasan al-Banna dan terakhir Taqiy al-Din al-Nabhani mendapatkan perlawanan dari juru bicara muslim sekuler – modernis dan kelompok nation state, misalnya Ali Abdur Rajiq, Fazlur Rahman, Muhammed Arkoun. Mereka yang muslim sekuler–modernis bahwa model Negara Madinah merupakan masalah duniawi dan profan tidak termasuk perintah sunnah amali karena hal itu bersifat temporer dan praktik itu merupakan pilihan rasional (al-ra`y dan ijtihadi) dan bentuk/sistem Negara boleh mengambil model Negara modern demokrasi yang bersifat nasional atau berbasis nation state. Misal, Negara republik, keamiran, atau kesultanan. Dalam hal ini, teoritikus politik Islam terdapat tipologi yang revivalis-Islamis moderat substantifik muncul tokoh seperti: Yusuf al-Qardhawi dan Diya` al-Din al-Rayes bahwa memperjuangkan negara yang menjunjung tinggi hukum (substansi syariah) merupakan perintah agama. Sedangkan model dan bentuk pemerintahan dapat diadaptasi sesuai dengan semangat dan praktik al-syura/musyawarah yang bersifat kelembagaan rakyat/suatu parlemen (ahl al-halli wa al-aqdi) yang dekat dengan model demokrasi konstitusional. Pemerintahan dapat dikontrol oleh UUD dan hak rakyat yang dijamin dalam mengekspresikan politiknya dengan adil.Kata Kunci: Revivalis-Islamis radikal, sekuler-modernis liberal, Islamis moderat substantifik, khilafah, nation state
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Dastmalchian, Amir. "Political Islam, Iran, and the Enlightenment: Philosophies of Hope and Despair." American Journal of Islam and Society 28, no. 3 (July 1, 2011): 148–50. http://dx.doi.org/10.35632/ajis.v28i3.1246.
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Political Islam, Iran, and the Enlightenment is Mirsepassi’s latest treatisethat focuses on the Iranian intellectual and political climate. Mirsepassiis concerned to show the German and French intellectual influences of Islamistintellectuals as they search for an appropriate response to modernity.With Iran taken as a case study, Mirsepassi’s discussion is intended to underminethose analyses of Muslim political aspirations which deem theseaspirations to be inherently anti-Western. Comprising an introduction andseven chapters, Mirsepassi’s work speaks to those researchers in a range ofsociopolitical disciplines concerned with coming to grips with intellectualdevelopments in the Muslim world. The book might also interest thoseinterested in understanding the impact of continental philosophy on theMuslim world. Although the emphasis is on Iran, an attempt is made inthe final chapter, especially, to broaden the discussion by dealing with theIndian experience of modernity.According to Mirsepassi, the Muslim understanding of modernity andsecularism was influenced by the specific visions of modern society heldby Kemal Ataturk and the “Shah of Iran” (presumably the ambitious RezaShah). These two figures were in turn influenced by the antireligious fervorof French secularism. The attempt of Muslim intellectuals, therefore, toestablish a correct vision of society was informed by the radical Counter-Enlightenment figures of German and French philosophy. Furthermore,Muslim intellectuals overlooked Western visions of modern society whichwere not antireligious. Political Islam, Iran, and the Enlightenment, therefore,constructs a narrative that leads to examining the experience of British-style secularism in India. Mirsepassi’s fear is that a lack of appreciationof the European heritage of Islamists ‒ who Mirsepassi sees as intellectuallyand politically totalitarian and as representing all Muslims ‒ will leadto the sidelining of two groups from within the Muslim world. These twogroups are the quietist ulama and the reformist intellectuals, the latter ofwhich offer Mirsepassi the hope of an Islamic response to modernity thatis consistent with democratic principles ...
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Yelaldı, Mehmet. "Tevhid-i Tedrisat Kanunu Sürecinde Eğitimde Yaşanan Değişim ve Dönüşümün İncelenmesi." Journal of Social Research and Behavioral Sciences 9, no. 19 (September 21, 2023): 517–31. http://dx.doi.org/10.52096/jsrbs.9.19.38.
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Education is the process of creating behavioral changes through the individuals' own lives. Teaching, on the other hand, is a permanent change in behavior that occurs through experiences. The family is the first institution where education and training activities are carried out in Turks. The family institution, which is the first step of education, has taken on the greatest responsibility in giving the necessary decency and decency to the Turkish child. When the history of Turkish education before Islam is examined, education has been shaped according to people's lifestyles. XIX. although westernization activities were carried out in various fields in the century, success could not be achieved in terms of education because an integrated education could not be developed in the west, and in order to meet its educational needs, it chose the path of bringing experts from the west. In the educational model that the Republic of Turkey inherited from the Ottoman Empire, a system was dominant that raised different individuals and applied different educational methods. With the collapse of the Ottoman Empire and the establishment of the Republic of Turkey, Mustafa Kemal Ataturk made a number of initiatives to ensure interaction with the West and applied changes at every stage of education. The new education system, on the other hand, wanted to build an educational model of a national character. In order for the innovations to be made to have an impact on the public, all existing education systems had to be united under one roof. Therefore, on March 3, 1924, the Law of Tawhid-i Tedrisat, based on unity in education and training, was adopted. There were no articles in the content of the law regarding the abolition of neighborhood schools and madrasas. This law brought together all educational and educational institutions in Turkey into a single center. Key Words: Tanzimat, Republic, Tevhid-i Tedrisat Law, Education
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Zheveleva, Aleksandra V., Natalia A. Sokolova, and Aleksandra D. Yagafarova. "The Eczacıbaşı Clan — Chief Pharmacists of Turkey." Vestnik of Saint Petersburg University. Asian and African Studies 15, no. 1 (2023): 58–72. http://dx.doi.org/10.21638/spbu13.2023.104.
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From a single pharmacy in Izmir opened by the founder of the dynasty Süleyman Ferit to an industrial corporation whose fields of activity include construction materials, pharmaceuticals, consumer goods, investment and real estate, the story of the entrepreneurial success of the Eczacıbaşı family unfolded against the backdrop of the turbulent political and social life of the Ottoman Empire and Turkey of the 20th century. The presented article examines the life path of the founders of the dynasty, father Süleyman Ferit Eczacıbaşı and son Nejat Ferit Eczacıbaşı, and the history of the success of their enterprises in its relation to historical events. The Eczacıbaşı family comes from Izmir, thus both the head of the clan, Süleyman Ferit, and his heirs witnessed the historical events of the early 20th century, which shook not only Turkey, but also the entire Middle East region. Not actively participating in the political life of the country, The Eczacıbaşı family had close ties, first with the Young Turk government, then with the heroes of the national liberation struggle Celal Bayar, Mustafa Kemal Ataturk and others. The materials used in the preparation of the article are also valuable sources on the history of the young Turkish Republic. Here you can learn valuable information about the Greek occupation of Izmir, about the development of the healthcare system in Izmir in the Ottoman and early Republican period, about the first significant events in the life of Izmir in the 1920s, for example, about the Izmir Economic Congress and the International Exhibition in Izmir. The history of the Eczacıbaşı clan is a vivid example of the origin and development of entrepreneurship among the Turkish population of Turkey and could be helpful to researchers interested in the history of Turkey’s economic development.
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Makin, Al. "Tanggalkan Khalifah di Bumi Ini: Membaca Narasi Sukarno Tentang Sekularisme Turki." Al-Tahrir: Jurnal Pemikiran Islam 16, no. 2 (December 7, 2016): 313. http://dx.doi.org/10.21154/al-tahrir.v16i2.554.
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Abstract: This article attempts to observe Sukarno’s article about the separation between religion and state” published in Panji Islam in 1940. Sukarno’s thought is still relevant to discuss up to now in Indonesian because some conservative and radical groups of Muslim have given the louder voices to the government demanding the system of caliphate state and rejecting free democracy by intimidation which ironically seemed to be given to these groups to rise. More than fifty years ago, Sukarno clearly argued that caliphate system of leadership in Muslim society was no longer relevant and even outdated. Sukarno took the case of Turkey, through which he hailed Mustafa Kemal Ataturk’s efforts in abolishing the outdated Ottoman caliphate in order to build the modern democracy of Turkey, which was able to address more real challenges facing Muslim society. Sukarno explained clearly that the separation of religion and state in Muslim society was needed to make the survival of both religion and state. He also presented history of Turkey in his argument that caliphate system of governing was not pure Islamic one, as it was an evolution of older system of government from the ancient Greco-Byzantium, in which religion played a vital role to legitimate the power of some emperors. Let alone, the history of Turkey had witnessed the weakening caliphate system of Ottoman in which religion and politics mingled so that Turkey was not able to control the vast Islamic territory, which ultimately its population rebelled the empire. Sukarno's reading and rhetoric in narrating Turkey was unique as he contextualized the Turkish history into Indonesian situation in the pre-independent period. Sukarno’s interpretation of Islam, history, and politics could serve as a foundation for those who sought the nature of religion and state relation and reminded those who recalled caliphate system during the reform era. Indeed, caliphate system has no place today in Indonesia as relentlessly told by Sukarno more than fifty years ago.الملخص: حاول هذا المقال إعادة القراءة لمقال كتبه سوكارنو في صحيفة " لواء الإسلام" سنة 1940م تحت العنوان " لما فصلت تركيا بين الدين والدولة ". ولا يزال هذا المقال يواكب السياق الإندونيسي بما فيها من ظاهرة الأصولية والمحافظة على التراث، ومن مطالباتها إقامة الخلافة والرد على الديموقراطية الحرّة. ردّ سوكارنو منذ بضع وخمسين سنة نظام الخلافة القديمة. رأى سوكارنو هذا في قضية مصطفى كمال أتترك الذي قضى على الخلافة وأقام الديموقراطية في تركيا، وقال " إن فصل الدين عن الدولة " أمر لازم لتقدّم كلّ منهما. و بالاضافة ذكر تاريخ الخلافة أنها كنظام تمزيجي –كنظام الدولة- بقيم من اليونان والروم حيث أن الدين أداة لشرعية القوة السياسية لهؤلاء الامبراطور . يظهر من هذا، أن حجة سوكارنو عن الإسلام والتاريخ والسياسة يمكن أن تكون أسسا لمن أراد معرفة الارتباط بين الدين والدولة. Abstrak: Artikel ini membaca kembali tulisan Sukarno yang berjudul “Apa Sebab Turki Memisah Agama Dan Negara” terbit di Panji Islam, 1940, yang tetap relevan dalam konteks Indonesia yang saat ini menyaksikan penguatan radikalisasi dan konservatisme, diantara tuntutannya adalah penegakan khalifah dan penolakan demokrasi bebas. Lebih dari lima puluh tahun yang lalu Sukarno menolak sistem khalifah yang kuno. Sukarno melihat ini dalam kasus Turki dengan Mustafa Kemal Ataturk yang membubarkan khalifah dan menegakkan demokrasi di sana. Bagi Sukarno pemisahan agama dan negara merupakan keniscayaan untuk kemajuan keduanya. Sukarno juga menghadirkan sejarah khalifah bahwa itu hasil dari perpaduan dengan Yunani-Romawi dimana agama bermanfaat untuk legitimasi kekuasaan para kaisar. Di sini ditunjukkan bahwa argument Sukarno tentang Islam, sejarah dan politik bisa menjadi fondasi bagi yang ingin mengetahui relasi agama dan negara.
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Bi̇rli̇k, Gültekin Kamil. "Mustafa Kemal Atatürk’ün Mal Varlığı." Belleten 78, no. 282 (August 1, 2014): 757–802. http://dx.doi.org/10.37879/belleten.2014.757.
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Atatürk ekonominin bankacılık ve ziraat alanlarında örnek oluşturmak amacıyla girişimde bulunmuştur. Bu kapsamda, Hindistan'dan gönderilen yardım paralarından kendisine teslim edilenlerle Türkiye İş Bankasının kurulmasını sağlamış, ayrıca farklı iklime sahip bölgelerde örnek çiftlikler oluşturmuştur. Atatürk, Hindistan'dan gönderilen yardım paralarıyla oluşturulan mal varlığını, kanuni mirasçılarına bırakmadan bağışlayabilmesi için özel bir kanunun hazırlanmasını sağlamıştır. Çiftlikler gelişme gösterdikten sonra Atatürk, devletin yapacağı ziraat alanındaki girişimlere yardımcı olmak amacıyla çiftliklerini Hazineye bağışlamıştır. Bağışlama gerek Mecliste gerekse basında övgü dolu yansımalar bulmuştur. İsmet İnönü de o dönemde bağışı övgü ile karşılamasına rağmen, daha sonra çiftliklerin devir şekliyle ilgili olarak Atatürk ile sorunlar yaşadığını anlatmıştır. Çiftlik nedeniyle, Atatürk ile İsmet İnönü arasında bakanlar kurulunda oldukça sert bir tartışma yaşanmıştır. Bu tartışmadan bir kaç gün sonra Atatürk'ün isteğiyle İsmet İnönü, önce izinli olarak başbakanlıktan ayrılmış, yaklaşık bir ay sonra da istifa etmiştir. Atatürk sahip olduğu nakit ve hisse senetleriyle, Çankaya'daki menkul ve gayrimenkullerini vasiyetiyle Cumhuriyet Halk Partisine bırakmıştır. Kendisine hediye edilen çeşitli şehirlerdeki evlerini ise hayattayken belediye ve resmi kuruluşlara bağışlamayı istemiş, bunun için de Ankara'ya dönmeyi beklemiştir. Ancak Atatürk'ün sağlık durumu Ankara'ya dönmesine imkân vermemiş, vefatı sonrasında da Atatürk'e çeşitli zamanlarda hediye edilen evler, yasal mirasçısı olan kız kardeşine intikal etmiştir. Ancak bu evler daha sonra resmi kurumlar tarafından satın alınarak Atatürk için müze haline dönüştürülmüştür.
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Ahmedova, E. R. "EXPANDING THE POWERS OF THE TURKEY’S PRESIDENT: NEW LEGAL ORDER AND ITS CONSEQUENCES." Constitutional State, no. 42 (July 7, 2021): 11–21. http://dx.doi.org/10.18524/2411-2054.2021.42.232406.
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The article provides a comparative legal analysis of the articles of the Constitution of Turkey in 1982 and amendments to it in the executive branch, which were submitted to the national referendum of Turkey in 2017. The consequences of the constitutional reform on the further democratic development of Turkey are analyzed, as well as the possible transformation of Turkey into a country with an authoritarian form of government. The article examines the work of Turkish and foreign researchers on the impact of the new political system on the independence of all branches of government, and analyzes the international legal position of the European Union on constitutional changes in the context of fulfilling the Copenhagen criteria for Turkey’s membership in the European Union and the possibility of closing negotiations on Turkey’s accession to the European Union. It is stated that under the 1982 constitution, Turkey was a parliamentary republic in which real power belonged to the head of government, and the country’s president performed mainly representative functions. The latest amendments to Turkey’s basic law were made after a referendum on September 12, 2010 to bring it in line with European Union standards. The referendum began the demilitarization of the 1982 constitution and changed the foundations of Turkish statehood, laid in the 1920s by the founder of the Turkish Republic, Mustafa Kemal Ataturk. In particular, the influence of the army on the political and social life of the country has decreased. It is said that by applying draconian laws and judicial repression the President seeks to reduce the influence of the democratic opposition, which will not have the courage or ability to challenge the growing authoritarianism in the country. For this reason, the party’s legal regime combines the full subordination of the judiciary to the executive with a combination of strategies to use judicial repression to demobilize all sources of opposition and to suppress any possible alternatives within the current political bloc.
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UĞUR, Mehmet Güney, and Mehmet Ferhat ERDOĞAN. "ИССЛЕДОВАНИЕ ТЕОРИИ ТРАНСФОРМАЦИОННОГО ЛИДЕРСТВА В КОНТЕКСТЕ КОНЦЕПЦИИ ЛИДЕРСТВА: ПРИМЕР МУСТАФЫ КЕМАЛА АТАТЮРКА." Karadeniz Uluslararası Bilimsel Dergi, no. 59 (September 20, 2023): 134–45. http://dx.doi.org/10.17498/kdeniz.1355834.
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Liderlik kavramı günümüzde oldukça önemli bir konu olarak karşımıza çıkmaktadır. Liderlik, bir grubun ya da organizasyonun hedeflerini belirleme, yönetme ve başarma sürecinde belirleyici bir rol oynamaktadır. Bu bağlamda, dönüşümcü liderlik kavramı da son yıllarda giderek önem kazanmaktadır. Dönüşümcü liderlik, liderin takipçilerini destekleyerek, onların potansiyelini ortaya çıkarmasına yardımcı olarak, onları özgürleştirmeye çalıştığı bir liderlik anlayışıdır. Bu liderlik anlayışında lider, takipçilerinin ihtiyaçlarını anlayarak, onların katılımını teşvik eder ve onlara ilham verir. Mustafa Kemal Atatürk de dönüşümcü liderlik örnekleri arasında yer almaktadır. Atatürk, Türkiye Cumhuriyeti'nin kuruluşu sürecinde, toplumda köklü bir değişim yaratan bir liderdir. O, Türk halkının potansiyelini ortaya çıkarmak için çalışmış ve onların özgürleşmesi için mücadele vermiştir. Bu çalışma kapsamında, lider ve liderlik kuramları, bu kuramların teorilerini literatürden faydalanılarak tanımlarını yaparak dönüşümcü lider olarak Mustafa Kemal Atatürk örneği incelenecektir. Dönüşümcü liderde bulunması gereken özelliklerden yola çıkılarak, Mustafa Kemal Atatürk dönüşümcü liderlik özellikleri taşıyan önemli bir liderdir. O, takipçilerinin potansiyelini ortaya çıkarmak için mücadele vermiş ve onların özgürleşmesine katkı sağlamıştır. Liderlik kavramı açısından Atatürk'ün liderliği, dönüşümcü liderlik anlayışının örneklerinden biri olarak gösterilebilir.
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KARASEYFİOĞLU PAÇALI, Sevda. "MUSTAFA KEMAL ATATÜRK AND VISUAL ARTS." New Era Journal of Interdisciplinary Social Studies 6, no. 8 (January 1, 2021): 81–88. http://dx.doi.org/10.51296/newera.84.
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Caner TÜRK, İbrahim. "MUSTAFA KEMAL ATATÜRK VE TARİH EĞİTİMİ." Journal Of History School 9, no. XXVII (January 1, 2016): 423–50. http://dx.doi.org/10.14225/joh968.
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ÖZKANDAŞ, Yaşar. "ATTİLÂ İLHAN'IN MUSTAFA KEMAL ATATÜRK ÇÖZÜMLEMESİ." Journal of Academic Social Sciences 90, no. 90 (January 1, 2019): 198–211. http://dx.doi.org/10.16992/asos.14857.
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KODAL, Tahir. "Mustafa Kemal Atatürk ve Türk Ocakları." Journal of Turkish Research Institute, no. 52 (January 1, 2014): 295. http://dx.doi.org/10.14222/turkiyat1291.
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REED, HOWARD A. "ANDREW MANGO, Atatürk—The Biography of the Founder of Modern Turkey (London: John Murray, 1999; Woodstock, N.Y.: Overlook Press, 2000). Pp. 687. $40.00 cloth." International Journal of Middle East Studies 34, no. 3 (August 2002): 577–80. http://dx.doi.org/10.1017/s0020743802223073.
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This is the best biography to date of Mustafa Kemal Atatürk. Kemal co-founded the Turkish Republic in 1923 and was its first president until his death in 1938 at age 58. Mango writes that Kemal “believed that the struggle for genuine independence should be waged by each nation for itself in the name of an overarching secular ideal of progress common to all. . . . His aim was not imitation but participation in a universal civilization” (p. xi). Kemal's views derived from those of late Ottoman ideologues—notably Namık Kemal and Ziya Gökalp (authors of significant studies that are not in Mango's bibliography, which, in this reviewer's opinion, would have enhanced his fine work). Kemal was “[a]bove all . . . a builder, the greatest nation-builder of modern times,” writes Mango on the first page of his engagingly written, well-documented book. He concludes that “Atatürk was a competent commander, a shrewd politician, a statesman of supreme realism. But above all he was a man of the Enlightenment. And the Enlightenment was not made by saints” (p. 528).