Rise Of Turkish Nationalism

(Ruqayya Tayyab)

Contents

1) Abstract

2) Introduction

3) Rise and fall of Ottoman Empire

4) World War 1 and the Ottoman Empire

5) Ideologies associated with Turkish nationalism

6) PAN Turkism /Turanism

7) Turkish-Islamic synthesis

8) Antalianism

9) Kemalism / Ataturkism

10) Reasons of Turkish nationalist movement

11) Objectives of Turkish nationalist movement

12) Ziya Gokalp: founder of Modern Turkism

13) Mustafa Kamal Ataturk and rise of modern Turkey

14) Rise of modern Turkey

15) Conclusion

16) Bibliography
 Abstract

The current assignment focus on the rise of Turk nationalism in turkey and how the concept of
nationalism starts in the Ottoman Empire. Turkish nationalism refers to a political ideology that
supports Turkish people as a national, ethnic, and linguistic group. Several ideologies related to
Turkish nationalism like Turanism, Anatoliasm, kelmalism/Ataturkism. Various objectives
attached to Turk nationalism Zia Gokalp introduced the concept of Turk nationalism to Turkish
people and consider the father of Turkish nationalism. Turkey went through several stages of
nationalism from the Ottoman Empire to World War 1. In 1914, the ottoman empire allied with
Germany at the end of world war 1 turkey lose the war and the British and its allies captured
turkey and divided the ottoman empire with each other as a war bounty. Various movements
start in the country against the British. After the fall of the Ottoman Empire in 1919, Mustafa
Kemal Ataturk came to power and declare turkey a republic of turkey purely based on Turk
nationalism and introduced many reforms in modern turkey for the development of the country.

Introduction

Nationalism is an affiliation of a group/individual to its nation. A Group of people may have the

same interest, ideologies, belonging & feelings of threat making feelings of oneness which leads

to nationalism. Feelings of oneness or nationalism are not a new phenomenon; they have already

existed since the beginning of time. However, a nationalist movement may be a modern concept

that arises when a group of people believes that they are unable to live their lives according to

their needs and desires and have feelings of threat. A political nationalist movement is a struggle

by a national group for some degree of independence within a larger political association. It

could also be a struggle within a nation-state by a national group for greater rights for its

members.
 Turkey, known as the "Gateway to Europe and Asia," is a Eurasian country that expands

across the Mediterranean from southwest Asia's Anatolian peninsula to southeastern Europe's

Balkan region. The Black Sea, Marmara Sea, Aegean Sea, and the Mediterranean Sea surround

it. Modern Turkey is a secular and democratic Moslem country founded in 1920 by Mustafa

Kemal Ataturk. Since then, Turkey has experienced significant changes, the most notable of

which is its rapid economic development. Despite its traditional and Islamic roots, Turkey is a

decidedly western-oriented country that is currently considered a candidate for membership in

the European Union, which will allow the country to mature further. The fall of the Ottoman

Empire in World War I (1914 – 1918) lead to the rise of Turkish nationalism. Turkish

nationalism is based on the idea of national sovereignty and the ideas of national independence

that developed subsequently

Rise and fall of Ottoman Empire

The Ottoman Empire was formed at the end of the 14th century and reached its height in the 15th

century. Around 1299, Osman I, a leader of Turkish tribes in Anatolia, established the Ottoman

Empire. The term "Ottoman" is derived from Osman's Arabic name, "Uthman”. During the reign

of Suleiman the Magnificent, the Ottoman Empire reached its zenith between 1520 and 1566.

This was a time of great power, stability, and wealth. The rise of the Ottoman Rule, like that of

many other dynasties, was influenced by its strong leader and stable system that was introduced

during its beginning period. During its golden era, the Ottoman Empire was widely recognized as

one of the world's greatest empires, stretching from the Caucuses to the Balkans to North Africa.

The Ottoman Empire successor of two empires: the Byzantine and the Seljukian Empires.

Although the Ottoman Empire inherited the Seljuks as the leader of the Islamic World, it also
inherited from Byzantium all of the Christian territories that had previously belonged to

Byzantium. As a result, Muslims and Christians had to live side by side as subjects of the same

ruler in the Ottoman Empire. During its formative period, this new empire extended and

intensified these two inherited policies. On the one hand, it sought to unite all Muslims; while on

the other hand, the Ottoman Empire pursued Orthodox Christian protection and conquest at the

expense of Catholic countries.

In the late 16th century, Ottoman power began to wane. Corruption and decadence slowly

weakened the government. Turkish nationalism emerged as a consequence of the Empire's

devastating wars. In the Crimea, the Ottoman Empire first lost Christian-populated territory, then

Muslim-populated territory. The Russo-Turkish Wars, as well as wars with Austria and Poland,

further weakened the empire, which became known as the "sick man of Europe" in the

nineteenth century. The Balkan Wars resulted in the loss of the majority of its remaining

European territory (1912–13).

In the 17th and 18th centuries there was western impact on the Ottoman Empire. The

reforms which introduced in Ottoman Empire strengthen the army, but army rebelled against the

reforms. Then Ottoman Empire applied western military and economic reforms which didn’t

accepted by Muslims. As a result two ideologies pan-ottomanism and pan-Islamism played

active part against western impact. These ideologies aimed to build the ottoman and the Islamic

societies. The ethnic Turks were most interested in the establishment of Ottoman society, and

they would benefit more than any other ethnicity from Ottoman society's formation, and, once

again, the ethnic Turks would play a key role in the establishment of a united Islamic society

because they possessed almost the only surviving relatively strong Islamic state.
 The impact of the West on Turkish language, literature, and ideological life in Turkey

was revolutionary. In unity of Turkish nationalism, language was the first aim of Turk

nationalist. Folk and colloquial languages were chosen to form the national languages in this

sense. Turkish nationalism naturally followed the same path, attempting to create a pure Turkish

free of the influence of the Arabic and Persian languages. The invasion of the Turkish language

was started from 16th century during ottoman period.

World War I and the Ottoman Empire

Prior to World War One, a group of Young Turks took power in a coup in 1908. Sultan Abdul

Hamid II was forced to abdicate in favor of Mehmet V by the Young Turks. The loss of the

Ottoman Empire's European portion alarmed the Young Turks, who wished to halt the empire's

disintegration. Within the Ottoman Empire, the Young Turks instituted strict Purification and

centralization. They promoted the use of Turkish as the empire's official language over Arabs in

schools and public administration in Arab provinces. The Young Turk leadership had sympathy

for Germany and it would prove catastrophic for the empire.

World War I was fought between Germany and Great Britain from 1914-1918. In this

war Ottoman Empire took the side of the Germans which was the major reason for the decline of

the Ottoman Empire. Prior to the war, the Ottoman Empire signed a secret treaty with Germany,

which proved to be a disastrous decision. In the conflict that followed, the empire's army fought

a brutal, bloody campaign on the Gallipoli peninsula in 1915 and 1916 to defend Constantinople

from invading Allied forces. Ultimately, the empire lost nearly 500,000 soldiers, the majority of

whom died of disease, as well as approximately 3.8 million more that were injured or became ill.

The empire signed an armistice with the United Kingdom and exited the war in October 1918.
The empire might have survived if it hadn't played a fateful role in World War I. The Ottoman

Empire joined the losing side, and as a result, when the war ended, the victors decided to divide

the Ottoman Empire's territories.

The Ottoman Empire officially came to an end in 1922, when the title of Ottoman Sultan

was abolished. Turkey became a republic on October 29, 1923, when army officer Mustafa

Kemal Atatürk (1881-1938) established the independent Republic of Turkey. From 1923 until

his death in 1938, he was Turkey's first president, implementing reforms that rapidly secularized

and westernized the country. The fall of the Ottoman Empire and the establishment of the

modern secular Republic of Turkey in 1923 profoundly affected the nature of the state, its

society, culture, and literature. Nationalism played vital role in creating the republic of turkey in

1923 and act like the foundation of national state.

Ideologies associated with Turkish Nationalism

1. PAN Turkism /Turanism

2. Turkish-Islamic synthesis

3. Antalianism

4. Kemalism / Ataturkism

1. PAN Turkism /Turanism:

Pan-Turkism was a late-nineteenth- and early-twentieth-century political movement that sought

the political union of all Turkish-speaking peoples in the Ottoman Empire, Russia, China, Iran,

and Afghanistan. The movement, which began among Turks in Crimean and Volga, initially

sought to unite Turks from the Ottoman and Russian empires against the growing Russian
dominance. During the years 1913-18, when Turkey was involved in a bitter conflict with

Russia, the Ottoman government officially promoted Pan-Turkish propaganda.

Kemal Atatürk downplayed pan-Turkism throughout the 1920s and 1930s, in favor of

promoting Turkish nationalism within Turkey. Pan-Turkism was briefly revived among some

Turks during World War II as a result of the rise of Pan-Slavism under Joseph Stalin and the

Russian threat to Turkish independence. The Soviet Union's Turkish-speaking Muslim

populations kept calling for a federation of Turkish nations after World War II.

Turanism:

Pan-Turanianism, also known as Pan-turanism, was a late-nineteenth- and early-twentieth-

century political and cultural movement that sought to unite all Turkic, Tatar, and Uralic peoples

living in Turkey and across Eurasia from Hungary to the Pacific. It gets its name from Turan the

Persian word for Turkistan (the land to the north of Iran). It was popular primarily among

intellectuals and arose from a now-largely abandoned theory of the common ancestry of Turkish,

Mongol, Tungus, Finnish, Hungarian, and other languages (the Ural-Altaic languages). Some

Hungarians attempted to promote Pan-Turanianism as a means of uniting Turks and Hungarians

against the Slavs and Pan-Slavism in the half-century preceding World War I. However, the

movement was never more than a sideshow to the more important Pan-Turkism.

2. Turkish-Islamic synthesis:

Turkish-Islamic synthesis also known as, Turkish-Islamic nationalism, is a type of religious

nationalism that combines Turkish nationalism and Islamism. The term was coined in 1972 by

conservative historian Ibrahim Kafesoglu, who traced the Turkish-Islamic synthesis back to the
Karakhanids, the first Muslim Turkic dynasty, in the 11th century. The contact between the

Turks' ancient steppe culture and Islam, according to Kafesoglu, was a process of refinement.

The synthesis was represented in 1970 by The Hearth of intellectuals. The Hearth of

Intellectuals, a small organization of 150 conservative journalists, academics, and other

intellectuals, has served as a kind of fountainhead for a new legitimizing ideology for the Turkish

Republic. The Hearth's authoritarian ideology contends that Turkish culture is a synthesis of pre-

Islamic Turkic culture and Islam. Islam, according to the Hearth of Intellectuals, is not only a

part of Turkish culture; it is also a useful tool for social control. Despite advocating the use of

religious institutions to "socialize" the population, a key component of the Hearth's version of

Islam is the reduction of religion to the level of individual conscience. The aim is not to create an

Islamic state based on religious law, but to shape individuals who are immune to appeals from

the left and also do not threaten the secular basis of the republic. The Turkish-Islamic

"synthesis," with its emphasis on authoritarian politics and social control via cultural and

religious motifs, was the ideal ideology for Turkish decision-makers anticipating a long period of

social and economic uprisings. The Report of the Special Experts Commission on National

Culture, published by the State Planning Organization in 1983, emphasized the importance of

religion in "safeguarding the state and national unity" during this period of "rapid

industrialization and social change."

3. Anatolianisms

Anatolianism begins with the assumption that Anatolia is the primary source of Turkish culture.

The main basis for this belief is that the Turkish people established a new civilization in Anatolia

after winning the Battle of Manzikert in 1071. In the early era of republicans some intellectuals
proposed that the origins of the Turkish nationalism should be sought in Anatolia, not in

“Turan”.

4. Kemalism / Ataturkism:

The founder of this ideology is Mustafa Kemal Ataturk. The Kemalist revolution sought to build

a nation state out of the remains of the multi-religious and multi-ethnic Ottoman Empire.

Kemalist nationalism derives from social contract theories, particularly those advocated by

Rousseau and his Social Contract. The dissolution of the Ottoman Empire, which was perceived

as a result of the failure of the Ottoman "Millet" system and the ineffective Ottomanism policy,

influenced the Kemalist perception of the social contract. Following the collapse of the Ottoman

Empire, Kemalist nationalism defined the social contract as its "highest ideal." Based on his

sayings and writings, Kemalism became an all-encompassing state ideology in the 1930s. Article

66 of the Republic of Turkey's Constitution incorporates the Kemalist definition of nationality.

Legally, every citizen, regardless of ethnicity or religion, is referred to as a Turk. According to

Turkish nationality law, a person's nationality can be revoked only through an act of treason.

Kemalist nationalism believes in the principle that the Turkish state is an indivisible whole

including its territory and people, which is defined as the "unity of the state".

Reason of Turkish Nationalist Movement

First off, the Ottoman Empire's Turks were the key component that could have stopped them.

The Turkish nationalism might have impacted others if they had been aware of it. The

established order within the Empire's borders would have been shattered by national discourse on

Turkism.
 Another explanation for the delay is that the bourgeois and working classes did not

emerge among Turks earlier than they did in other countries. Turk was a derogatory term up to

the 19th century.

Objective of Turkish Nationalism

To maintain clarity and realism on the path to improvement and development, to walk alongside

all modern nations, and to safeguard the freedoms of Turkish Assembly delegations are all facets

of Turkish nationalism.

a) The existence of political unity.

B) Unity in language

C) Integration of territories

D) Unity of race and origin

E) A common past

F) Common moral principles

Ziya Gokalp: Founder of Modern Turkism

The first intellectual to recognize Turkist ideology as a political philosophy was Ziya Gokalp

(1876–1924). He came from a very Islamic and traditional family. He was greatly influenced by

the works of Namik Kemal. His early works were filled with romance. In his memoirs, he talked

about the time his father told Gokalp that Namik Kemal, his favorite hero, had passed away.
Waiting for the high school-aged Gokalp to speak with him was his father. Because his hero had

passed away, the father warned the son that this day would be the darkest of his life. When

Gökalp heard this "black news," he remembers how much he was hurt. In his foreword to

Gokalp's Turkish Nationalism and Western Civilization, the unreliable Turkish historian Niyazi

Berkes states that Gokalp later recognized Namik Kemal as a major obstacle to progress toward

the establishment of a modern state. Berkes, a positivist, was aware of what is expressed in a

secular way and discredited ideologies with a religious and romantic bent.

He said that Namik Kemal was utopian. Berkes wondered why Kemal was not influenced

by the outstanding socialist and nationalist intellectuals who were introduced to him in Paris. In

fact, Gokalp's ideas and writings were drastically altered. A portion of his strict feelings were

supplanted by common and simply nationalistic thoughts. He gained a remarkable reputation for

his intellectual capacity and capacity to organize Turkish Nationalism as a political thought.

Mustafa Kemal Ataturk's revolutions in the Turkish Republic were influenced by his ideas.

Additionally, his nationalist formulas and concrete conclusions provide nationalists with

opportunities to develop Turkish nationalism's pillars. Gokalp possessed extraordinary influence

over Turkish youth and politicians. A patriot was not viewed as a genuine patriot in the event

that he didn't peruse Gokalp's works.

Between 1911 and 1918 and 1922 and 1924, Gokalp published his most important works

on nationalism. His writings questioned how the Turks should integrate their Islamic heritage

with Western culture and how they should adopt Western values. He formulated the Turkish

civilization's future as follows: Democracy, Westernize, political and economic autonomy, and

secularism32 Western civilization would provide the material and practical methods and
techniques necessary for this system to survive in the world of power and economic progress of

today, while Islam would provide the moral and legal foundations of society. Gokalp adhered to

Namik Kemal's moderate viewpoint that European civilization should not be emulated in its non-

material aspects.

The first Turkish sociologist was Ziya Gokalp. Durkheim's grandiose sociologist

Durkheim had a profound impact on Gokalp, and Gokalp believed that sociology was the best

positivist science. Gokalp asserts that sociology would be used by the Turks to establish a

Turkish nation. Everything was formulated in accordance with his sociological approach.

Gokalp's formulation of his nationalist ideology was influenced by Durkheim's assessments of

values and ideology (mefkure). Ideology, according to Gokalp, was the nation's greatest strength

in its progressive actions.

He created the "kizilelma" ideology to preserve national spirit in a symbolic way.

According to Gokalp, culture was the society's most significant component. The nation would

eventually emerge as a result of the discovery of the cultural values held by the fundamental

social unit. The contemporary nation is a community with a distinctive set of cultural norms.

Social reality and cultural units are only found in nations. When Gokalp looked into the concepts

of culture and civilization, he made a distinction between the two. Culture was national and had a

tendency to stay the same, whereas civilization was global and had a tendency to change. Only

when the fresh methods of a civilization to which many nations had contributed were applied to

the raw material of an ethnic and folk level could a full-fledged national culture emerge.

Gokalp believed that he did not have to model his nationalism after Western nationalism

in every way. He disagreed with Durkheim's view that nationalist ideology should be entirely
scientific and free of any religious undertones. Gokalp came to the conclusion that various

people and nations need various moral standards. According to Gokalp, Turkish nationalism and

national culture may readily coexist with modernised Islam. He disagreed, however, with the

notion that Western civilisation was a Christian civilization and that Islam was a civilization.

Nationality or religious affiliation have no bearing on modern Western civilization. Culture and

civilization are often confused, which is the cause of the confusion on this topic. Gokalp, on the

other hand, came to the conclusion that Islam is the only religion that can successfully reconcile

itself with modern civilization.

"The Tanzimatists said you are Ottomans; do not claim a national existence distinct from

other nations," remarked Gökalp in an attack on Osmanhcilik. If you do, you will bring about the

Ottoman Empire's fall. The unfortunate Turk had to declare that he was not a Turk but rather an

Ottoman out of fear of losing his homeland. Gokalp thought Tanzimat failed because it

attempted to imitate European civilisation without developing its own national culture. He

asserted that while revolutionaries opposed the Ottomans, they were too traditional for Turkish

culture. Ottoman customs and Ottoman civilization, which was an eastern civilization and

unrelated to Islamic civilization, began to shift under the Turkish Republic. It was simply an

Eastern Roman culture, and European civilization had already started to supplant it. According to

Gokalp, religion is the main factor separating us from Europe. Both Europe and we will always

be Christian and Muslim. However, this won't stop us from importing Western science.

You must go to the nation itself to establish nationalism. Turkish nationalists had an issue

with national identity when they were developing nationalism. Who were the Turks, and what

shared values did they share? Turkish nationalists used linguistic and cultural factors to create
Turkishness and explain the idea of "Turk" as a nation in an effort to provide solutions to these

questions. Turkish language and Turkish culture were portrayed as being exemplified by the

Turks who lived in the countryside, particularly the nomadic Turkmens.

The definition of the word "Turk" was a significant issue for Ziya Gokalp as well. He

wanted to define the word as "Turuk," which is "Turk" in plural and means "produce." It's

possible that Ziya Gokalp arrived to this conclusion as a result of the Myth of Ergenekon (the

origin of the Turks). Additionally, Europeans and Arabs both referred to the Muslim Turks—

most of whom were Oyuz Turks—as "Turks." The Turkish nation was then represented by

"Turk," according to Turkish nationalists.

Ottoman culture was centred on cities and towns. Some well-known town centres saw the

development of high Ottoman culture. The villages were ignored by the Ottomans. The ethnic

Turks in the city differentiated themselves from their rural blood relatives and identified

themselves with high Ottoman culture. Ottoman-designated Turks frequently referred to the

Turks in the countryside as "Turk," albeit in a derogatory way. The Turks in the villages kept

their dialects and customs alive. For millennia without seeing any significant change, the semi-

nomadic Turkmen tribes colourfully expressed their traditional beliefs.

One of the major tenets of Turkism in Ziya Gökalp's nationalism was going to the people.

The elite needed to develop a shared understanding while acknowledging national dynamics as a

result of cultural beliefs.

Naturally, Gökalp also had to deal with language issues. His thoughts on the Turkish

language were reasonable and incredibly helpful. Every term that the Turkish people knew and
used, according to Gökalp, was Turkish. It's not necessary to use Turkish terms exclusively when

communicating. We do not need to incorporate obsolete Turkish words into our language.

Instead of being made up of dead roots, a people's language is a living organism made up of its

own live cells. The radical claims of the purists should not serve as the foundation for Turkish's

purification. However, while we can use vocabulary from other languages, we shouldn't

incorporate their grammatical structures into Turkish.

Principles of the Turkish language formulated by Ziya Gökalp:

 We ought to replace the Ottoman language with a local one. We should use the

pronunciation of the women of Istanbul when speaking the new language.

 If we are utilizing their Turkish equivalents, we should stop using Arabic and Farsi

terminology.

 Arabic and Farsi-derived words in Turkish should be governed by Turkish-language

standards for spelling and pronunciation.

 It is not advisable to resurrect outdated Turkish words.

 Turkish terminology should be updated.

Turkism is what kind of movement:

Turkism, in the opinion of Gökalp, is not a political movement. Instead, it is a literary,

intellectual, and scientific movement. It is a revitalization and derivation of culture . Cultural

nationalism was defended by Ziya Gökalp. Being Turkish was enough for someone to be deemed

one if they felt and spoke that such. In his poem "To The Man, Who Calls Me Not A Turk," he

responded to charges that he was a Kurd defending Turkish nationalism.

Even if I were a Turk or not

I am friend of the Turk

Even if you are a Turk or not

You are an enemy of the Turk.

The book "Türklesmek, slamlasmak, Muasirlasmak" (To Be Turkified, To Be Islamized,

To Be Modernized) is a reprint of Ziya Gokalp's writings from the journal "Türk Yurdu." One of

Gokalp's papers served as the inspiration for the book's title. Gokalp compared Turkism,

Islamism, and Modernism in this book. In his opinion, these ideas may both be applied to the

Turkish people without conflicting with one another.

According to Gokalp, once nationalism's principles were realized, they spread to all other

countries. In order to succeed, nationalists must make sacrifices and put in a lot of effort. Nation

states' linguistic, literary, economic, and political advancements influence the bordering states'

perceptions of progress. Nationalism eventually has an impact on neighboring states. The non-

Muslims of the Empire were the originators of nationalism, which later spread to the Albanians,

Arabs, and finally the Turks.

The Turks recognized themselves with the state. Because they believed they were still the

state, the Turks were unable to recognize their losses when social and economic dominance were

taken away from them. They were not envious of non-Turks who held high positions in

economics and science. Realizing that non-Turks were good enough for the Empire, the Turks

were content with non-Turks' success and stayed out of the circle of creativity and prosperity.
The Turks were farmers and public servants. Since people's creativity was developed through

trade and science, these groups were far from creative. In this way, Turkishness was deteriorated,

and the expression "Turk" came to distinguish the proletariat.

Turkish art, science, and economic development were hampered by the absence of a

national ideology. Family ideals were extremely narrow, and the "ümmet" ideals were too broad

to accomplish fundamental progress objectives. For the Turks' success, there had to be

nationalism between these two. Islamism is associated with internationalism, whereas Turkism is

associated with nationalism. They are not in conflict with one another. Because nationalist

sentiments empower religious sentiments, nationalism requires religion, whereas Turkism

requires some son of Islamism.

There were no non-Muslim Turkic nations that paid attention to the Turkish defeat in the

Balkan wars, including the Hungarians, Mongols, or Turks. In contrast, numerous unidentified

Muslim tribes in India, Indonesia, Sudan, and China shared the Turks' pain. Gokalp argues that

in order for Turkism to grow its ties to the Islamic world, it must have an Ümmet program.

Mustafa Kemal Ataturk and the rise of modern Turkey

Modern Turkey was established on 29 October 1923. Mustafa Kemal Pasha Ataturk is the

founder of modern turkey. In 1923 the government of modern turkey was formed from the

Ankara-based revolutionary group directed by Mustafa Kemal. Ataturk came to fame for his role

in safeguarding the Ottoman victory at the Battle of Gallipoli in 1915 during World War I.

Following the defeat and dissolution of the Ottoman Empire, he directed the Turkish National

Movement which resisted Turkey’s partition among the successful Allied powers. Mustafa

Kamal Ataturk (father of Turk) (1881-1938) was an army officer who found the independent
Republic of Turkey out of the ruins of the Ottoman Empire. He served as Turkey’s first president

from 1923 until his death in 1938 implementing reforms that quickly secularized and

westernized the country. Under his leadership the role of Islam in public life was minimized

severely European-style law codes came into being the office of the sultan was abolished and

new language and dress requirements were instructed.

The Turkish republic emerged in its modern form at the end of the First World War 1 on

the remains of the defeated Ottoman Empire as a state with a military backbone that possessed an

official ideology known as Kemalism after the leader of the Turkish independence war Mustafa

Kemal Ataturk. The Mustafa Kamal pasha movement known as Kemalism was a secular

movement. In terms of the secularism of reformist movements like the emergence of Kemalism

under Mustafa Kemal Ataturk. It contributed to their active presence in the early stages of the

Turkish Republic with the end of the Ottoman Empire. Modern turkey founder Mustafa Kemal

Ataturk desired a secularized Western society with the military maintaining its democracy.

Atatürk preferred Turkish society to be westernized with democracy. Kamal desired to shift

Turkey culturally to make it more similar to the West but wanted to distance the nation from the

Western practice of democracy.

Rise of modern Turkey

The rise of the modern state of turkey Began with the Balkan war. After the Balkan wars

nationalism was the most popular political thought among the Turkish elite and Turkish military.

The occupation of Turkey after World War I raised nationalist feelings in every section of

Turkish society. The Turks started a national resistance movement against the occupation. The

Turkish war was called the National Freedom War and the fighting groups were called the
National Powers. A National Oath was proclaimed by the last Ottoman Parliament in order to

save the majority of the Turkish populated areas. Finally, the Turkish assembly was formed and

named the Grand Turkish National Assembly. All these nationalistic movements gave birth to

the national Turkish State.

In May 1919 Mustafa began a nationalist revolution in Anatolia, organizing resistance to

the peace settlement imposed on Turkey by the victorious Allies. This was particularly focused

on resisting Greek attempts to seize Smyrna and its hinterland. Under the cruel postwar peace

treaty signed in August 1920, the Allied powers stripped all Arab provinces from the Ottoman

Empire providing for an independent Armenia and an independent Kurdistan putting the Greeks

in charge of a region surrounding Smyrna now days Izmir, and proclaimed economic control.

However, Mustafa Kemal had already organized an independence movement based in Ankara

the goal of which was to end foreign occupation of the Turkish-speaking areas and to stop them

from being partitioned With the help of money and weapons from Soviet Russia, his troops

crushed the Armenians in the east and forced the French and Italians to withdraw from the south.

He then turned his attention to the Greeks who had caused destruction to the Turkish population

during their march to Ankara. In August and September 1921 with Mustafa Kamal as head of the

army, the Turks stopped the Greek advance at the Battle of Sakarya and defeated them in august

1921.

Victory over the Greeks enabled him to secure a revision of the peace settlement in the

Treaty of Lausanne. In 1921, Mustafa Kamal established a provisional government in Ankara.

Kemal next threatened to attack Istanbul, which was being occupied by the British and other

Allied powers. Rather than fight the British agreed to exchange a new peace treaty and sent
invitations to both the Ottoman government in Istanbul and the Mustafa Kamal government in

Ankara But before the peace conference could begin the Grand National Assembly in Ankara

passed a resolution declaring that the ottoman sultan rule had already ended. Fearful for his life

the last Ottoman sultan fled his palace in a British ambulance. A new peace treaty was then

signed in July 1923 that recognized an independent Turkish state. The Grand National Assembly

proclaimed the Republic of Turkey.

Turkey became a secular republic with Mustafa as its president. He established a single-

party regime that lasted almost without interruption until 1945. Turkey was now almost

homogeneously Muslim Mustafa Kamal overthrew the caliph the theoretical successor to the

prophet Muhammad and spiritual leader of the worldwide Muslim community. He also closed all

religious courts and schools, prohibited the wearing of headscarves among public sector

employees, abolished the ministry of canon law and pious foundations, lifted a ban on alcohol,

adopted the Gregorian calendar in place of the Islamic calendar, made Sunday a day of rest

instead of Friday, changed the Turkish alphabet from Arabic letters to Roman. mandated that the

call to prayer be in Turkish rather than Arabic and even forbade the wearing of fez hats.

He launched a program of revolutionary social and political reform to modernize Turkey.

These reforms included the emancipation of women, the abolition of all Islamic institutions, and

the introduction of Western legal codes, dress, calendar, and alphabet, replacing the Arabic script

with a Latin one Mustafa Kemal’s government-backed industrialization and adopting new law

codes based on European models. The civilized world is far ahead of us he told an audience in

October 1926. We have no choice but to catch up. he required all Turks to choose a surname and

the Turkish Grand National Assembly gave Kamal the surname Ataturk meaning Father Turk.
Ataturk government had joined the League of Nations to improve literacy rates and give women

the right to vote, though in practice Kamal essentially imposed single-party rule. In international

affairs, he followed a policy of neutrality establishing friendly relations with Turkey's neighbor.

Mustafa Kamal introduced a series of reforms for social and cultural life and also played

a significant role in shaping the way the identity of modern Turkey was constructed with new

laws and legislations concerning language, education, and the judiciary aimed to create a

uniform Turkish state. Standard and secular education in Turkish as the official language. These

reforms also marked the beginning of the modern turkey process in other words the beginning of

building the Turkish nation based on the elements of the Turkish ethnicity on the remains of

what was left of the Ottoman Empire.

The central theme of this process of constructing a new Turkish identity was the

elimination of the Ottoman Islamic past by glorifying the invented pre-Islamic past of the Turks

and presenting it as the original source of all-white Western superiority. At the beginning of

modern turkey, the nation-making project started by Mustafa Kamal and his close mates wanted

to create an ethnically homogeneous Turkey, a pure Turkish turkey. This was a painful and tragic

period of Turkish history when even the least suggestion of opposition was suppressed violently.

He introduced a policy that was administered by a militantly secular small modernizing elite.

From the start, the new Turkey identified itself directly and immediately with the history and

culture of the Western world claiming a total break with the Ottoman and Islamic past. This was

a period during which the new regime started to transform social and political life in Turkey with

a number of significant steps such as the

  Abolition of the Caliphate

 Introduction of the constitution

 Declaring the new state as a modern state

The establishment of the Republic of Turkey was completed 90 years but every Turkish child

still raises up learning Ataturk’s 1927 address to the youth, which speaks of the noble blood in

your veins. All primary and secondary schools still teach Turkish history that starts with the

Huns of Central Asia giving an entirely ethnic not civic sense of a nation.

Conclusion

Turkey always considers an important country in the world due to its past ottoman empire,

beautiful landscape, hospitable people, rich culture, and political ideologies. Concept of

nationalism rise in turkey during the last years of the Ottoman Empire. Turkish nationalism is a

political ideology that supports the Turkish people as a national, ethnic, and linguistic group.

Turkish nationalism is based on the idea of national autonomy. The Ottoman Empire was

established at the end of the 14th century Osman I, a leader of Turkish tribes in Anatolia,

established the Ottoman Empire. During the reign of Suleiman the Magnificent, the Ottoman

Empire reached its peak between 1520 and 1566. This was a time of great power, stability, and

wealth. The rise of the Ottoman Rule, like that of many other dynasties, was influenced by its

strong leader and stable system that was introduced during its beginning period.

At the end of the 16 century, the Ottoman dynasty’s downfall was started and the Turkish

nationalism concept rise in the ottoman dynasty. In the 17 th and 18th centuries, western influence

in the empire increased. Ottoman introduced western reforms in the dynasty which was not
acceptable to many Muslims feelings of hatred among the masses become increased. Turkish

nationalism moment objective was unity among Turks for this purpose language played an

important role in Turk nationalists’ work that created pure Turkish nationalism and freed the

Turkish language from the influence of foreign languages like Arabic and Persian. There are

many ideologies associated with Turkish Nationalism like PAN Turkism /Turanism Turkish-

Islamic synthesis Antalianism and Kemalism / Ataturkism. Ziya Goklap considers the first

intellectual and father of Turk nationalism to recognize Turkish nationalism ideology as a

political philosophy. He considers namiak Kemal his hero. Gokalp published his most important

works on nationalism. He wrote in his publication about how the Turks should integrate their

Islamic heritage with Western culture and how they should adopt Western values.

Nationalism had an important role in creating the republic of turkey in 1923 and act as

the foundation of the national state. The occupation of Turkey after World War I raised

nationalist feelings in every section of Turkish society. The Turks started a national resistance

movement against the occupation. Modern Turkey was established on 29 October 1923. Mustafa

Kemal Pasha Ataturk is the founder of modern turkey. In 1923 the government of modern turkey

was formed from the Ankara-based revolutionary group directed by Mustafa Kemal. Ataturk was

famous for his role in protecting the Ottoman victory at the Battle of Gallipoli in 1915 during

World War I. Mustafa Kamal Ataturk (father of Turk) desired a secularized Western society he

wanted turkey culturally similar to the West but wanted to distance the nation from the Western

democracy. Mustafa Kamal introduced many reforms for social and cultural life and also played

a significant role in shaping the way the identity of modern Turkey was constructed with new

laws and legislations concerning language, education, and the judiciary aimed to create a

uniform Turkish state. The central theme of this process of constructing a new Turkish identity
was the elimination of the Ottoman Islamic past by glorifying the pre-Islamic past of the Turks

and the present as the original source of Turk nationalism

 Bibliography

Bernard Lewis, the Emergence of Modern Turkey, Oxford University Press, London, New York,

Toronto.

JEONG, KYUNG. (2018), A Study On The Formation Of Early Turkish Nationalism, Acta Via

Serica, Vol. 3, No. 1, June 2018.

Qadir,Abdul, Dr. Kasi , Mirwais , Mengal, Zahir & Ara Maggasi Ms. Hussan , Ottoman Empire

During World War One, Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-

2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXVIII

NO. 1, 2018

Fanani. Ahmad Fuad , THE OTTOMAN EMPIRE: Its Rise, Decline and Collapse, Mahasiswa

Pascasarjana Flinders University, Adelaide-Australia; Dosen Universitas Muhammadiyah Prof.

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Wibliography

https://www.britannica.com/place/Ottoman-Empire

https://www.history.com/topics/middle-east/ottoman-empire

https://nzhistory.govt.nz/war/ottoman-empire/at-war

https://merip.org/1988/07/the-turkish-islamic-synthesis/

https://www.britannica.com/topic/Pan-Turkism