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Journal articles on the topic 'Kemaliye'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Taçoral, Ezgi, Atilla Atik, Bülent Yilmaz, Fürüzan Aslan, and M. Faruk Altunkasa. "A sustainability assessment of quality of life in a traditional settlement pattern: The case of Kemaliye, Turkey." Indoor and Built Environment 26, no. 4 (December 6, 2015): 456–70. http://dx.doi.org/10.1177/1420326x15620258.

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Worldwide, especially in societies with higher education levels, traditional settlements are important components of cultural heritage in terms of sustainability. However, the recent wave of urbanisation that has been experienced in Turkey has placed significant pressure on traditional structures. The District of Kemaliye, which has largely preserved its traditional texture for various reasons, is a small town in the Erzincan Province of Turkey. The aim of this study is to determine the quality of life of the traditional settlement pattern of Kemaliye to contribute to its ecological, spatial and socio-cultural sustainability. A public opinion survey was carried out with the aim of identifying the public’s needs and demands and its socio-cultural characteristics. The survey also aimed to determine the quality of urban life in Kemaliye. Multidimensional statistical techniques were used to identify the most important environmental, socio-cultural, infrastructural and regional factors that affected the public’s views of quality of urban life in Kemaliye. Based on these findings, suggestions were formulated for the efficient use of resources in urban redevelopment efforts and to provide a basis for the new settlement plans that are projected to be carried out for the city centre of Kemaliye and its vicinity.

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2

Keskin, Serdar, and Kemal Yıldırım. "Geleneksel Kemaliye Evlerine Ait Kapıların İncelenmesi." Sanat ve Tasarım Dergisi, no. 17 (July 18, 2016): 119. http://dx.doi.org/10.18603/std.97201.

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3

Erdoğdu, Makbule, Elşad Hüseyin, and Zekiye Suludere. "Description of the rusts from Kemaliye (Erzincan, Turkey)." Phytoparasitica 38, no. 1 (January 14, 2010): 81–93. http://dx.doi.org/10.1007/s12600-009-0073-0.

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4

İMRE, Nurettin. "YEREL HALKIN TURİZME BAKIŞ AÇISININ BELİRLENMESİ: KEMALİYE ÖRNEĞİ." Erzincan Üniversitesi Sosyal Bilimler Enstitüsü Dergisi 13, no. 1 (June 29, 2020): 1–16. http://dx.doi.org/10.46790/erzisosbil.710015.

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5

Duman, Erdal, and Yelda Karadağ. "The fishing gears using in Kemaliye Region of Keban Dam Lake." Ege Journal of Fisheries and Aquatic Sciences 34, no. 2 (June 12, 2017): 195–201. http://dx.doi.org/10.12714/egejfas.2017.34.2.11.

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6

AKKUŞ, Çetin. "Somut Kültürel Mirası Koruma Çalışmaları: Erzincan-Kemaliye Sit Alanı." Journal of Turkish Studies 12, Volume 12 Issue 35 (January 1, 2017): 1–12. http://dx.doi.org/10.7827/turkishstudies.12414.

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7

Durmus, Yusuf, and Aysegul Evren Yapicioglu. "Kemaliye (Erzincan) Ecology Based Nature Education Project In Participants’ Eyes." Procedia - Social and Behavioral Sciences 197 (July 2015): 1134–39. http://dx.doi.org/10.1016/j.sbspro.2015.07.365.

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8

ATLI, Sagıp. "ERZİNCAN-KEMALİYE (EĞİN) SIRA GEZME SOHBET TOPLANTILARI VE "EĞİN FASIL GRUBU"." Karadeniz Arastirmalari Merkezi 13, no. 51 (January 1, 2016): 273. http://dx.doi.org/10.12787/karam1047.

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9

TAŞ, MUHAMMED, CEYHUN AKYOL, and BURHANETTİN ZENGİN. "DESTİNASYON İMAJ ALGISINA YÖNELİK ÜNİVERSİTE ÖĞRENCİLERİ ÜZERİNE BİR ARAŞTIRMA: KEMALİYE ÖRNEĞİ." lnternational Journal of Geography and Geography Education, no. 40 (July 30, 2019): 311–31. http://dx.doi.org/10.32003/iggei.559274.

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10

Erdoğdu, Makbule, and Elşad Hüseyin. "Records of microfungi associated with plants in the Kemaliye district, Erzincan, Turkey." Nova Hedwigia 97, no. 3 (November 1, 2013): 441–56. http://dx.doi.org/10.1127/0029-5035/2013/0123.

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11

Aydin, Ufuk, Sakir Sahin, Ekrem Kalkan, Necmi Yarbasi, and Goksin Aksoy. "ABSORPTION OF THE Pg, Sg WAVE IN AROUND KEMALİYE AND NEW MAGNİTÜDE FORMULA." SAÜ Fen Bilimleri Enstitüsü Dergisi 16, no. 1 (2012): 13–23. http://dx.doi.org/10.5505/saufbe.2012.86548.

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12

Torbaoğlu, Emre, and Yüksel Demir. "A research on the continuity of the original settlements: A case study on Kemaliye/Erzincan." A/Z : ITU journal of Faculty of Architecture 13, no. 1 (2016): 43–56. http://dx.doi.org/10.5505/itujfa.2016.14633.

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13

AKKAYA-, Fatma ALDIRMAZ. "SÜRDÜRÜLEBİLİR TURİZM GELİŞİMİNDE YENİLENEBİLİR ENERJİ KOOPERATİFLERİ (KEMALİYE ÖZELİNDE ÖRNEK YATIRIM ANALİZİ VE FİNANSAL KATKI DEĞERLENDİRMESİ)." Journal of Turkish Studies Volume 14 Issue 4, Volume 14 Issue 4 (2019): 2003–28. http://dx.doi.org/10.29228/turkishstudies.22970.

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14

Bulut, Zohre, and Hasan Yilmaz. "Determination of landscape beauties through visual quality assessment method: a case study for Kemaliye (Erzincan/Turkey)." Environmental Monitoring and Assessment 141, no. 1-3 (September 5, 2007): 121–29. http://dx.doi.org/10.1007/s10661-007-9882-0.

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15

Coşkun, Nilgün. "Keban Projesi: Ağın-Kalaycık Höyüğü Kurtarma Kazısının Yeniden Değerlendirilmesi." Belleten 83, no. 296 (April 1, 2019): 25–46. http://dx.doi.org/10.37879/belleten.2019.25.

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Keban Projesi kapsamında Elazığ Ağın'da 1968 ve 1972 yılları arasında Prof. Dr. Ümit Serdaroğlu başkanlığında Hoşrik Mevki, Kalecikler Höyüğü, Kilise Yazısı ve Kalaycık Höyüğü'nde kazılar yapılmıştır. Bu çalışmada Kalaycık Höyüğü çanak çömleklerinin ilk tanıtım ve değerlendirmesi sunulmaktadır. Elazığ'ın batısındaki Ağın, kuzeyde Kemaliye (Eğin) ile Erzincan Ovası'na, batıda da Arapkir yolu ile Malatya Ovası'na açılan önemli bir alandır. Keban Barajı'nın yapımından önce Karasu ile Murat nehirleri Ağın'da birleşip Fırat'ı oluşturmaktaydı. Keban Baraj Gölü alanının doğusundaki verimli Altınova Bölgesi, büyük boyutlu ve merkez karakterli höyükleri ile diğer alanlara göre daha yoğun araştırmalara sahne olmuştur. Bununla birlikte Elazığ Havzası'nın batıya açılan Ağın çevresinde daha sınırlı ölçüde çalışmalar yapılmıştır. Keban Baraj Gölü'nün dolmasından önce Karasu'nun doğu kıyısında yer alan Kalaycık, Kalkolitik Dönem'den İslami Dönem'e kadar kesintisiz iskân görmüş orta boyutlu bir höyüktür. Kazılar sırasında Tunç ve Demir Çağlara ait belirgin bir mimari bulunamamışsa da zengin çanak çömlek repertuvarı höyüğün söz konusu dönemlerdeki yerleşimlerine dair önemli bilgiler içerir. Bu çalışmada, Kalaycık Höyüğünde bulunan Erken Tunç Çağı'ndan Orta Demir Çağ'a kadar kronolojik olarak farklı mal gruplarından çanak çömleklerin, tarihsel süreci anlaşılır kılacak bir kısmı incelenmiştir. Keban Projesi Kurtarma Kazıları buluntuları ile karşılaştırıldığında, höyüğün Elazığ-Malatya bölgesinin tarihsel sürecini paylaştığı söylenebilir.

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16

ÜNAL ÇINAR, Reyhan. "Toplumsal Bellek Mücadelesinden Ulus Devletin Evsahipliğine." Ankara Üniversitesi Sosyal Bilimler Dergisi 10, no. 2 (June 30, 2019): 66. http://dx.doi.org/10.33537/sobild.2019.10.2.7.

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Çalışmada AKP ile Kemalizm arasındaki iktidar mücadelesi toplumsal bellek teorilerinin karşı hafızanın direnişi ve iktidarın aracı olarak ayrılan iki kategorisi üzerinden incelenmiştir. AKP'nin iktidara geldiği 2002 ile 2016 yılında gerçekleşen darbe girişimine kadarki süreyi kapsayan çalışma, Kemalizm'in ve AKP'nin toplumsal bellek söyleminin yaslandığı köken anlatısı ve geleceği üzerine inşa ettiği anlam borcu kavramları üzerinden 2002-2006, 2007-2011 ve 2012-2016 yılları arasında üç dönem halinde incelenmiştir. İlk dönemde AKP'nin Kemalist belleğin içinde kalarak, kendi araçlarıyla dönüştürmeye çalıştığı, kendini tanıtma dönemi olduğu, ikinci dönemin AKP'nin de iktidar olarak güçlenmesi karşısında görmezden gelinemeyecek olan bir ötekisi olarak Kemalizm'le yeniden tanışma evresi olduğu ve son olarak üçünde döneminde Kemalist belleği itibarsızlaştırıp, yıkarak, kendisinin odağında yeni bir toplumsal bellek söylemi kurma çabasında olduğu iddia edilmektedir.

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17

Borovalı, Murat, and Cemil Boyraz. "All quiet on the Kemalist front?" Philosophy & Social Criticism 41, no. 4-5 (December 29, 2014): 435–44. http://dx.doi.org/10.1177/0191453714564458.

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As a result of its failure to embrace the increasingly visible social and political diversity in the country, Kemalism, the founding ideology of modern Turkey, is currently facing its severest legitimacy crisis. Through interviews with representatives of leading voluntary Kemalist associations, this article inquires whether there are attempts to reinterpret the doctrine in order to offer an alternative, credible vision in harmony with the existing social, political and economic realities of Turkey.

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18

İrem, Nazim. "TURKISH CONSERVATIVE MODERNISM: BIRTH OF A NATIONALIST QUEST FOR CULTURAL RENEWAL." International Journal of Middle East Studies 34, no. 1 (February 2002): 87–112. http://dx.doi.org/10.1017/s0020743802001046.

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The Turkish Republic was established in 1923 as an invention of the modernist– Westernist elites who sought a radical transformation of traditional Ottoman Islamic social, economic, and political structures after the three-year War of Independence (1919–22) against foreign occupation in Anatolia. The transformative modernist project of the Westernist elites took capitalism as the new economic basis of society; the nation-state and parliamentary democracy as its political structure; and secularization as its cultural process. Yakup Kadri Karaosmanoğlu first used the term “Kemalism” on 28 June 1929 to refer to the new nation- and state-building ideology that defined the legitimate political vocabulary constituting the basic principles and values of the Turkish path to modernity.1 Then the term “Kemalism” was used in the mainstream histography of the Turkish Revolution to refer to a new political stand that interpreted the revolutionary practices that had taken place between 1923 and 1935 within the framework of the tradition of ideological positivism. It broadly implied a philosophical–political stand that was shaped by an adherence to the formal “six arrow” principles of the Turkish Revolution. Ali Kazancigil argued that Kemalist ideology was an amalgam of the ideas associated with laicism, nationalism, solidarist positivist political theory, and 19th-century scientism.2 The dominant trend in the histography of the Kemalist revolution saw it as a late-Enlightenment movement that had its roots in the secular-rationalist tradition of ideological positivism and characterized the politics of the era as a zero-sum game between secular-modernist Kemalists in action and religiously oriented anti-modernists in reaction. Yet both the progressive Kemalists and reactionary groups had heterogeneous structures and were composed of many groups formed around different philosophical–political understandings about the novelties brought about by the Turkish Revolution. This study, however, limits itself to the goal of illustrating the plurality of groups and approaches to the Turkish Revolution within the modernist–Kemalist ranks of which the neo-republican conservatives were an organic part. How alternative interpretations of the Turkish Revolution, including the neo-conservative one, became part of the Kemalist histography is an open-ended question that requires a comprehensive survey of the ideological and philosophical trends prevalent within the ranks of the modernist elites in the 1920s and 1930s.

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19

Taş, Muhammed, Ahmet Ünal, and Burhanettin Zengin. "Sosyal Medyanın Turistlerin Satın Alma Kararları Üzerindeki Etkisi: ErzincanKemaliye Örneği (The Effect of Social Media on the Buying Decisions of Tourists: The Case of Erzincan-Kemaliye)." Journal of Tourism and Gastronomy Studies 7, no. 3 (September 30, 2019): 2226–50. http://dx.doi.org/10.21325/jotags.2019.469.

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20

Zidni, Zidni, Suhupawati Suhupawati, B. Fitri Rahmawati, and Muhammad Shulhan Hadi. "Nilai-Nilai Sejarah Kemaliq Lingsar dan Peranannya Bagi Kehidupan Masyarakat Desa Lingsar Lombok Barat." Jurnal Humanitas: Katalisator Perubahan dan Inovator Pendidikan 7, no. 2 (June 30, 2021): 108–21. http://dx.doi.org/10.29408/jhm.v7i2.3660.

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Kemaliq Lingsar merupakan tempat yang dianggap suci oleh masyarakat sasak baik yang beragama Islam maupun Hindu. Kemaliq Lingsar merupakan bukti peninggalan sejarah penyebaran agama islam di daerah Lingsar yang berada di komplek Pure Lingsar. Tujuan penelitian ini adalah untuk menjelaskan tentang sejarah Kemaliq Lingsar, nilai-nilai yang terdapat pada Kemaliq Lingsar, dan peranan Kemaliq Lingsar bagi kehidupan masyarakat di Desa Lingsar Kecamatan Lingsar Kabupaten Lombok Barat. Metode penelitian ini menggunakan metode kualitatif. Data diperoleh melalui teknik observasi, wawancara dan dokumentasi. Teknik analisis data menggunakan reduksi data, analisis data, dan verifikasi data atau penarikan kesimpulan. Hasil penelitian menunjukkan bahwa Kemaliq Lingsar merupakan bangunan bersejarah yang berada di dalam komplek pure lingsar. Kemaliq dibangun pada abad ke-15 M oleh Datuk Milir. Kemaliq ini kemudian dipugar oleh Anak Agung Karang Asem Bali tahun 1714 karena berada satu komplek dengan Pura Gaduh yang dibangun sebagai tempat beribadahnya umat Hhindu. Kemaliq lingsar memiliki nilai sosial, nilai agama dan nilai budaya bagi kehidupan masyarakat Lingsar. Selain itu Kemaliq Lingsar memiliki peran dalam agama, sosial, dan ekonomi dalam kehidupan masyarakat Lingsar.

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21

ZA, Tabrani. "PERUBAHAN IDEOLOGI KEISLAMAN TURKI (Analisis Geo-Kultur Islam dan Politik Pada Kerajaan Turki Usmani)." JURNAL EDUKASI: Jurnal Bimbingan Konseling 2, no. 2 (December 2, 2016): 130. http://dx.doi.org/10.22373/je.v2i2.812.

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The emergence of Islam in world history storing a number of unique and magic. And the contribution of Islam in the world also has long received the recognition. Since centuries, the spread of Islam in various parts of the world has an impact to human life in the political system, social, economic, and cultural. Turkey geographic position located him between two different continents, namely Asia and Europe, is a unique strategic position at the same time. The spirit of modern Turkish society to become a modern and democratic nation, always accompanied by a profound awareness of the character and ideals to Turkishness and to Islamization. The author notes that the idea of a synthesis of Islam, Turkey and the West ever raised by Ziya Gokalp (Mr. nationalist Turkey) began to be implemented with a reasonable and natural, while the state ideology of Kemalism made its presence very well guarded by the Turkish military forces. There are three areas that can be observed in the impulse secularists who is the most prominent element of the Kemalist reforms. First, is the secularization of the state, education, and law, in the form of attacks against traditional powerhouses scholars institutionalized. Secondly, it is an attack against the symbols of European civilization. Third, is the secularization of social life and an attack against Islam embraced people.

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22

Atagenç, İhsan Ömer. "“ORTANIN SOLU” DÜŞÜNCESİNDE KEMALİZM." Ankara Üniversitesi Dil ve Tarih-Coğrafya Fakültesi Tarih Bölümü Tarih Araştırmaları Dergisi 38, no. 66 (September 30, 2019): 479–99. http://dx.doi.org/10.35239/tariharastirmalari.548427.

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23

Zubeida, Sami. ""The survival of kemalism"." CEMOTI 21, no. 1 (1996): 291–95. http://dx.doi.org/10.3406/cemot.1996.1331.

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24

Çaylak, Adem, and Güliz Dinç. "Gülenism as “Religionist” Kemalism." Insight Turkey 19, no. 3 (July 1, 2017): 181–206. http://dx.doi.org/10.25253/99.2017193.11.

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25

Arat, Zehra. "Kemalism and Turkish women." Journal of Women, Politics & Policy 14, no. 4 (1994): 57–80. http://dx.doi.org/10.1080/1554477x.1994.9970716.

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26

Tombuş, H. Ertuğ, and Berfu Aygenç. "(Post-)Kemalist Secularism in Turkey." Journal of Balkan and Near Eastern Studies 19, no. 1 (January 2, 2017): 70–85. http://dx.doi.org/10.1080/19448953.2016.1201995.

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27

Ahmet, ASKER. "Nazi Almanyası’ndan Kemalist Türkiye’ye bakışlar." Ankara Üniversitesi Türk İnkılap Tarihi Enstitüsü Atatürk Yolu Dergisi 13, no. 50 (2012): 265–98. http://dx.doi.org/10.1501/tite_0000000359.

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28

Mehmet; METİNTAS, KAYIRAN. "Atatürkçü düşünce sistemi: Atatürkçülük (Kemalizm)." Ankara Üniversitesi Türk İnkılap Tarihi Enstitüsü Atatürk Yolu Dergisi 13, no. 51 (2013): 579–615. http://dx.doi.org/10.1501/tite_0000000371.

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29

Dursun, ÇİLER. "İslamcı Basında Kemalizm Karşıtlığının Kurulması." Ankara Üniversitesi SBF Dergisi 58, no. 4 (2003): 1. http://dx.doi.org/10.1501/sbfder_0000001688.

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30

Akturk, Ahmet Serdar. "Arabs in Kemalist Turkish Historiography." Middle Eastern Studies 46, no. 5 (September 2010): 633–53. http://dx.doi.org/10.1080/00263206.2010.504553.

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31

Kılıç, Engin. "Kemalist Perspectives in Early Republican Literary Utopias." New Perspectives on Turkey 36 (2007): 53–70. http://dx.doi.org/10.1017/s0896634600004593.

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AbstractThe aim of this study is to explore the nature of Turkish literary utopias written in the early republican period. As a study in history and literature, it contextualizes the ideal social order envisioned in these works. My main argument is twofold: First, I claim that these works reflect Kemalism as an ideal system. They presuppose that the present regime has in itself the dynamics that enables an ideal social order and that this ideal social order can be attained by getting rid of the practical irregularities that prevent a full-fledged realization of the present regime. With these presuppositions, they serve the efforts to turn Kemalism into a hegemonic discourse. Secondly, through a detailed analysis of these texts, I argue that Kemalism has not been a monolithic discourse, but rather that it contained different and sometimes competing currents.

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32

Safran, Mustafa, Cengiz Donmez, Kubilay Yazici, and Baris Ciftci. "Investigation of Historical Characters in Republic of Turkey Revolution History and Kemalism Course Books (1993-2012)." International Education Studies 9, no. 8 (July 26, 2016): 60. http://dx.doi.org/10.5539/ies.v9n8p60.

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<p class="apa">T.R. Revolution History and Kemalism courses have a crucial function in our educational system in terms of making people embrace governmental ideology, teaching them recent national history, and constituting citizenship acquisition. In constituting the acquisition of behavioural and cognitive changes in these three target areas, the topics that are covered in T.R. Revolution History and Kemalism course books, and format and presentation of these topics have altered in time, whilst the existence of historical characters have not changed. This study is a qualitative study, and the data were gathered through document analysis. The study presents important data about historical characters that take place in T.R. Revolution History and Kemalism course books published in 1993-2012. The results of the study show that the number, frequency and use of historical characters in each book are different.</p>

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33

Tabak. "Transnational Kemalism—Power, Hegemony, and Dissidence." Bustan: The Middle East Book Review 11, no. 2 (2020): 145. http://dx.doi.org/10.5325/bustan.11.2.0145.

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34

Mithat, AYDIN. "Namık Kemal’de “terakki” ve “maarif” düşüncesi." Ankara Üniversitesi Dil ve Tarih-Coğrafya Fakültesi Dergisi 53, no. 2 (2013): 451–77. http://dx.doi.org/10.1501/dtcfder_0000001362.

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35

ALTIN, Muhterem. "KEMALİZM VE MUHAFAZAKÂRLIK ARASINDA TÜRKİYE’DE EĞİTİM." Elektronik Sosyal Bilimler Dergisi 18, no. 71 (July 15, 2019): 1513–26. http://dx.doi.org/10.17755/esosder.546774.

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36

Tuna, Mustafa. "THE MISSING TURKISH REVOLUTION: COMPARING VILLAGE-LEVEL CHANGE AND CONTINUITY IN REPUBLICAN TURKEY AND SOVIET CENTRAL ASIA, 1920–50." International Journal of Middle East Studies 50, no. 1 (January 31, 2018): 23–43. http://dx.doi.org/10.1017/s0020743817000927.

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AbstractThe Kemalist leadership of early Republican Turkey attempted to transform the country's Muslim populace with a heavy emphasis on secularism, scientific rationalism, and nationalism. Several studies have examined the effects of this effort, or the “Turkish Revolution,” at the central and more recently provincial levels. This article uses first-hand accounts and statistical data to carry the analysis to the village level. It argues that the Kemalist reforms failed to reach rural Turkey, where more than 80 percent of the population lived. A comparison with sedentary Soviet Central Asia's rural transformation in the same period reveals ideology and the availability of resources as the underlying causes of this failure. Informed by a Marxist–Leninist emphasis on the necessity of transforming the “substructure” for revolutionary change, the Soviet state undermined existing authority structures in Central Asia's villages to facilitate the introduction of communist ideals among their Muslim inhabitants. Turkey's Kemalist leadership, on the other hand, preserved existing authority structures in villages and attempted to change culture first. However, they lacked and could not create the resources to implement this change.

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37

Aslan, Senem. "The Politics of Emotions and Spectacles: The Case of the Turkish Language Olympiads." Nationalities Papers 48, no. 2 (October 4, 2019): 388–403. http://dx.doi.org/10.1017/nps.2018.82.

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AbstractThis article examines the Turkish Language Olympiads as a political-performative strategy that the Muslim nationalists used to communicate their ideology. I argue that to understand the rise of Muslim nationalism, we also need to understand how emotional appeal is created through spectacles like the Turkish Olympiads. The spectacle was effective in boosting people’s sense of national pride and self-confidence by resolving two important tensions of Kemalist nationalism. First, it addressed the tension between Westernization and nationalization. Depicting an image of Turkish national culture that is appreciated and imitated by foreigners, it contested the imitative, Westernist character of Kemalist nationalism. Second, recasting the outside world as friendly to Turks, even Turkophile, it challenged Kemalist nationalism’s emphasis on external threats. Turkish-speaking and -acting foreigners communicated a message of nationalist self-empowerment and confidence, calling into question people’s sense of fear and distrust of the outside world. How Muslim nationalism was promoted, particularly the performative-symbolic strategies that were used, are important to understand because of their emotional resonance and potential for mass mobilization.

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ULUSOY, Ergin. "MODERNİZM ve CUMHURİYET'İN MODERNLEŞTİRME PROJESİ OLARAK KEMALİZM." Journal of Academic Social Science Studies 5, Number: 58 (January 1, 2017): 383–402. http://dx.doi.org/10.9761/jasss6907.

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Izmaylov, Rustam skanderovich, Rail Ravilovich Fakhrutdinov, and Liliya Rifkhatovna Galimzyanova. "Kemalism: The Term, Content, and Contemporary Visions." Journal of History Culture and Art Research 6, no. 4 (September 30, 2017): 1253. http://dx.doi.org/10.7596/taksad.v6i4.1165.

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Çoban Balcı, Aslıhan. "Modernleşme, Kemalizm ve Resmi İdeoloji Üzerine Tartışmalar." Artvin Çoruh Üniversitesi Uluslararası Sosyal Bilimler Dergisi 2, no. 2 (December 31, 2016): 87. http://dx.doi.org/10.22466/acusbd.286981.

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Herzog, Christoph. "Enlightenment and the Kemalist Republic: A Predicament." Journal of Intercultural Studies 30, no. 1 (February 2009): 21–37. http://dx.doi.org/10.1080/07256860802579428.

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Köker, Tolga. "The Establishment of Kemalist Secularism in Turkey." Middle East Law and Governance 2, no. 1 (2010): 17–42. http://dx.doi.org/10.1163/187633610x12538730567080.

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AbstractThree mechanisms (exit, sincere voice and self-subversion) mediated the establishment of Turkish secularism. Exit means purging opponents out of decision-making. Sincere voice is public expression of dissent against the secularist reforms. Self-subversion refers to concealment of underlying opposition to Kemalist project in the face of perceived pressures. Exit ensured the absence of the opposition leaders in the Assembly, allowing the Kemalists to intimidate the opposing deputies to self-subvert themselves, clogging sincere voice, to such a degree that all the secularizing reforms were unanimously approved without a single vote of dissent in the parliament. Thus, the Kemalist secularism was established as a result of the dominance of exit and self-subversion over sincere voice. The very same interplay of these three mechanisms later led to the rise of a secular public sphere in Turkey during the early republican era (1923-1938). The article ends with discussing the social ramifications of this intense secularization in contemporary Turkey.

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Evren, HASPOLAT. "Meşrutiyetin Üç Halkçılığı ve Kemalist Halkçılığa Etkileri." Ankara Üniversitesi Türk İnkılap Tarihi Enstitüsü Atatürk Yolu Dergisi 12, no. 47 (2011): 557–84. http://dx.doi.org/10.1501/tite_0000000336.

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Mellon, James G. "Islamism, Kemalism and the Future of Turkey." Totalitarian Movements and Political Religions 7, no. 1 (March 2006): 67–81. http://dx.doi.org/10.1080/14690760500477810.

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Aka, Pınar. "Yahya Kemal’de yolculuk ve şiirin varoluş serüveni." Göç Dergisi 2, no. 1 (May 1, 2015): 146–58. http://dx.doi.org/10.33182/gd.v2i1.542.

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Yahya Kemal 1903-1912 yılları arasında dokuz sene boyunca ülkesinden uzakta, Paris’te yaşamıştır. O yıllarda Türk entelektüellerinin gitmeye can attığı bir kenttir Paris. Yahya Kemal için de bu yolculuk, her şeyden önce kültürel bir zorunluluktur. Ancak o, Fransız kültüründen ve genel anlamda Batı medeniyetinden etkilenmekle birlikte, kendi kültürel mirasını gözardı etmeyecek ve Paris’te Osmanlı şiirini ve tarihini inceleyecek, kültürel kimlik meseleleri üzerinde derinden düşünecektir. Diğer taraftan, Yahya Kemal’in yolculuğunun kişisel ve psikolojik bir boyutu da vardır. Bu boyutun en önemli bileşenini şairin henüz on üç yaşındayken kaybettiği annesi oluşturur. Bu yazıda, Yahya Kemal’in yolculuğunun nasıl şiirsel bir yolculuğa dönüştüğü, metaforlar üzerinden gösterilmeye çalışılacaktır. ENGLISH ABSTRACTJourney and poetry’s existential adventure in Yahya KemalYahya Kemal has lived far from his country, in Paris, between 1903 and 1912. In those years Turkish intellectuals are longing to go to this town. For Yahya Kemal, this journey is above all, a cultural necessity. Although he is influenced by French culture and by Occidental civilization, he will not neglect his cultural heritage and will study Ottoman poetry and history and will meditate on cultural identity issues during his stay in Paris. In addition, Yahya Kemal’s journey has also a personal and psychological aspect. His mother whom he has lost when he was only thirteen years old constitutes the main component of this aspect. This article aims to show, by way of keeping track of metaphors, how Yahya Kemal’s journey is transformed to a poetic journey.

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Oğuz, Çiğdem. "Kadınların Mülk ve Miras Edinmesi: Kemalist Aydınla." Turkish Studies 16, no. 1 (January 2, 2015): 138–41. http://dx.doi.org/10.1080/14683849.2015.1026059.

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Ter-Matevosyan, Vahram. "Kemalism and Communism: From Cooperation to Complication." Turkish Studies 16, no. 4 (September 25, 2015): 510–26. http://dx.doi.org/10.1080/14683849.2015.1081071.

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Cizre-Sakallioḡlu, Ümit. "Kemalism, hyper-nationalism and Islam in Turkey." History of European Ideas 18, no. 2 (March 1994): 255–70. http://dx.doi.org/10.1016/0191-6599(94)90009-4.

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DİNÇ, MUSTAFA. "Yahya Kemalin Akıncılar Şiiri ve Halkbilimi." DEDE KORKUT Uluslararasi Turk Dili ve Edebiyati Arastirmalari Dergisi 6, no. 13 (January 1, 2017): 9–15. http://dx.doi.org/10.25068/dedekorkut106.

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KIZILÇİM, Yavuz. "BAUDELAIRE VE YAHYA KEMALDE ÖLÜM VURGUSU." Kesit Akademi 17, no. 17 (January 1, 2018): 10–19. http://dx.doi.org/10.18020/kesit.1549.

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