JapanJapanAssociation Association forforMiddle Middle EastStudiesEast Studies

' rs5=I!'IT;=T= peciallssue ' Japan and the Middle East before Wo

Sirat-i Mtistakim (later, SebtMrresad) and the Origin of the Japanese Image in Turkish Intellectuals

, AbdullahGtindogdu

I lntroduction

I. Sirat-t MUstakim and SebrvUrresad

Magazlnes and Japan

M. AbdUrresid lbrahim and Japan

]Y. Ahmed MUnir and his Letters from

Japan

V. Conclusion

1. Introduction

It is well known that there is a remarkable sympathy toward Japan and the

Japanese in Turkey. I remember a questionnaire survey published in one of the popular

"Which Turkish newspapers, Hab'rrlyet, a few years ago. One question was, foreign nation

do love?," and the Japanese people were at the top of t.he answer list.,

polling about 90% of all votes. After the Japanese people came the Azerbaij an people. We

may suggest that this sympathy to the Japanese people is a remarkable phenomenon,

and I would like to explain the origin of this matter, using basic source materials. IVhen

we trace it back to the Ottornan publication, we encounter two names, Abdtirreeid Ibrahim

and his son Ahmed Mtinir. They wrote many articles aboutJapan in Szrat-z Mdr'stahim,

and in its successor Sebflab'rresad, to inform the Turkish intellectuals aboutJapan at the

245 Strat-i iL,fastakim (later, SebflU rreead) and the Origin of the Japanese lmage (GUndogdu)

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beginning ef the 20th century, The purpose uf this paper is to evaluate their contribution

te the birth of this Japanese image in histerical perspective.

This topic has a close relationship with the history of Muslims in both and

Turkey. The t905 Revolution is a milestone in the history of enlightenment oi Muslims

in Russia. It is known that the 1904-1905 Russo-Japanese War affected the revolu-

tion, which resultecl in the promulgation of constitutional monarchy in Ru$sia and also

entailed a frec atmosphere for Muslims in Russia [Kurat 1999: 369]. The absolute vic-

tor}i of Japan, a country of Asia, over Tsarist Russia, a country that was considered

European, gave them some inspiration. They thought that. Japan was an ideal model (and

later they brought this inspiration te the Republic of Turkey) . The modernization ofJapan

also attracted the interests of the people of the , which had already expe-

rienced a long and painful modernization process, These concerns left a remarkable fea-

'furkish ture on the Japanese image, which was going to be shared by the intellectuals,

Among the Turkish intellectuals were two groups, the Turkists and the Pan-Islamists,

who inspired the Japanese images. The leaders of the Tu rkists were Yusuf Akgura and

Ahmed Ailaoglu, and the leader of the Pan-Islamists was Abdtirre$id Ibrahim; all of them

migrated from Russia to Turkey. Sirat-z Mab'stakim, being published in welcomed

them, regardless of their political positions.

11. Sirat- nadistakim and Sebfidirrefiad Magazines and Japan

Szrat-z Mtistahim magazine was first published by Ebulula Zeynelabidin and Esref

Edip on August 1 4th, 1908. During the period of the Second Constitutional Monarchy,

Mehmed Akif, a famous Turkish writer at the time, took the position of editorial

writer for this magazine. Published weekly, the magazine handlecl various topies,

including religious, national, literary, and political matters. It was issued under the above

name until its 182nd issue, published in 1912. These first issues were collected in seven

volumes. After the 183rd issue, ptiblished on March 8, 1912, the magazine changed its

name to Sebilztrre"ad. Due to occupation of Istanbul by the allied powers on March 16th,

1920, the magazine had to move its ofuce to Kastamonu, where it published three issues.

Then the magazine moved to , and began to publish on January 13, 1921. Soon

they moved to Kayseri, and published here in October 1921. After the Sakarya Victory

on 13rd September 1921, the magazine could return to its office in Ankara, and at last

could return to Istanbul in May 1923. Although it could come back te Istanbul,

Sebilurresad did not publish for 22 years after the 641 st issue, which was published on

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March 5, 1925. These second series issues were collected as twenty-five volumes. After

22 years, the magazine was published in modern Turkish under the name Sebtlde'rresad

in May 1948, and 359 issues were published, up to March 1965, These issues were col-

lected in 15 volumes [Ceylan 1991: vii-x].

In considering the relation between Szrat-z Miistakim (later, Sebilck'rresad) and

the image ofJapan, we must first review the history of thought (especially Turkism and

Pan-Islainism) in the Ottoman Empire of the modern era.

As is well known, the Pan-Islamic idea was introduced by Jamal al-Din al-

Afghani, in the couse ofhis search for Islamic reiorm, In Egypt, his idea was inherited

`Abduh, `Abduh's by his student, Muhammad and by successor, Rashid RidA. In

Turkey, the idea was introduced by Musa Carullah (Bigiyev), one of the Muslims

from Russia, and was welcomed by Turkists as the basis for an understanding of the

Islamic crisis. In ]908, immediately after the Young Turk Revolution, Strat-t Mdr'staleim

was founded as a publishing house for Islamists, though it also welcomed writers

who did not share their Pan-Islamic ideas. It was edited by Mehmed Akif, who sought

to revive Islamic thought and support liberalism. The magazine supported the new monar-

chy of the Ottoman Empire, and adopted a definite position on the 1909 reactionist upheaval of March 31st (ApriH3th in the Gregorian calendar) . During that period, the

magazine seemed to be considerably affected by an Arabic retormism movement rep-

`Abduh. resented by al-Afghani and Muhammad A lot ot articles by Muhammad

`Abduh, "the whom Mehmed Akif called greatest ustad o"he East," were translated into

Ottoman Turkish and published in Szrat-z Mtz'stakim. At t.he same time, Szrat-z Mzljstakim was regularly published between 1909 and

191l with contributions by Ahmed Agaoglu, Yusuf Akgura and Abdtirreeid Ibrahim, In

this way, Strcxt-t Mdistakim connected its readers with the Turkish intellectuals who came

frem Russia. Many Turkish intellectuals whe emigrated from Russia participated in the

publishing business in Istanbul. The most famous of these were Agaoglu, Akgura, Ayaz

Ishaki, Ismail Gaspirak, and Abdttrresid Ibrahim. Thus, the magazine became the

coordinating point of the Central Asian .ladidism and Arabic reformism at the beginning of the 20th Century. Jamal al-Dfn al-Afghani differed from other Pan-Islamists in that he

thought Islamic nations musl/ have their own nationalizatien, and the cultural grewth

was its preliminary condition, In this way, he encouraged Turkish nationalism in the cul-

tural domain. When the Turkish Association was founded in 1908, the magazine

almost becarne its publishing center. In other words, Turkish intelleetual life praised

the free atomosphere, and thus we can read many articles in the magazine about the con-

dition of Muslims in Russia, Tsarist Russian censorship was trying, therefore, to pre-

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vent the domestic inflow of this magazine.

Toward the end of the year 1911, however, when the war in Tripoli against

Italy was going on, some people related to Strat-z Mdr'stahtlm began to believe that Turkish

Nationalism would bring dangerous results te the Ottoman Empire. Others noticed that

Turkish Nationalism in Strat-t Ma'stakim gradually tended towarcls Pan-Islamism and

slowly abandoned its progressiveness. For this reason, Akvura and Agaoglu, who

were deveted to Turkism orTurkish Nationalism, decided to end their activities in the

magazine, aiming to establish a new magazine that could defend their thought, T}iat mag-

azine would be 71ijrle Ytzrdu (Tharkish Hbmeland) [Geogeon 1999: 65-8]. In this sense, the

fact that Szrat-z Mdr'stakim was changed into Seblldr'rresad somehow corresponds to an Islamist structure inore singular in content, quitting its pluraiist strueture. The concerns for Japan and Japanese people were also brought by Muslim intellectuals from Russia. Sirat-i Mustakim and Sebildr'rresad seemed to gratefully

welcome any kind of news, comments, or articies aboutJapan. Though this included

numerous articles concerning Japan written by authors other than Abdifrresid ferahim

and his son Ahmed Mifnir, a considerable number (including some anonymous articles)

were written by them.(i) The articles aboutJapan increased remarkably during the first

period of the Strat-t Mth'stakim and thus played an important role in developing a pos-

itive Japanese image in Tarkey.

It is most striking that these articles said Japan could in various aspects be a good model, compared to Western civilization, for the Muslim society. For example,

"Since Terviskili Ahmecl Taceddin stated that theJapanese have been able to set a good

example for everything in the 20th century, they should also be an example for us regard-

ing that question." Moreover, since the Japanese did not change their old religion and

"Zoroastrianismm," national customs, they kept their national life (described as by mis-

take) ; it was therefore believed that they should set up an example for Muslims in Russia

to in some way keep their Islamic traditions against the threat of being Russian.(2)

We can admit that there were cofnments and opinions that the immediate devel-

opments made by Japan through modernization could be an examplc for the Islamic world,

particularly Muslims in Russia. There were also other interests that caused a sympa-

thy with Japan. It was hoped that, in the near future, all Japanese would convert and be

Muslims, as a result of their deep interest in islam and the Islatnic world.(3) It was high-

lighted that the Japanese, known as a diligent, decent, honest, and innovative people, were close to Islam by nature, and it would be quite natural for them to show a tendency toward Islam,(4)

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111. AbdUrresid lbrahim and Japan

As mentioned before, one ofthe main authors ef the articles aboutJapan in Strat-i

Mdr'stahim was AbdUrrevid Ibrahim,

He was born in Tara, Tobolsk, a city in West Siberia, Russia, on April 23rd, 1857.

His ancestors are known to have come from Bukhara, having settled in that town in the

15th century. Here, what is important is AbdUrrepld Ibrahim's travel. His first long jour-

ney was the pilgrimage to the Holy Land. He came to Orenburg in 1879, and became the

servant of a wealthy Tatar man. Accompanied by his master, he went to Istanbul first,

and then to Mecca. After the pilgrimage, he dicl not go back home but instead settled

in Medina to continue his study. During his five-year study, he took courses such as canon

Iaw, commentary on the Koran, hadith, and religious reading, as well as studying

the Arabic and Persian languages. Toward the end of 1884, he left Medina and went to

Istanbul and then to Tara. After a while, he became a scholar and got marrled, both in

the same year (1885) . He married the daughter of a leading man in his hometown, and

later had a son named Ahmed Mifnir and two daughters, Kadriye and Fevziye,

AbdUrresid Ibrahim started his great journey, which would last three years, in

April 1897. He left Ist.anbul and visited Egypt, Hedjaz, Palestine, Italy, Austria, France,

Bulgaria, the Adriatic, West Russia, Caucasia, West and East. Turkestan, Yedisu, and

Siberia. He built relations with various people, and eventually "ient back to Tara

(1900) far a while. After the short stay in Tara, he started on ajourney again and went

to Japan, then to Petersburg at the end of 1900, We see him again in Japan in 1902 and 1903.

"the Abdtirresid Ibrahim attached much importance to Japan as shining star of

the Far East." According to him, this land could be free from Western slavery and cru-

elty when and ifJapan would become a super-power. He believed that Islam would quick-

"Muslim" ly grow in this nation, which was already mora]ly. At the end of 1907, he start-

ed his second great journey. During his one-year West Turkestan journey, including the

Bukhara, Samarkand, and Yedisu region, he visited some leading men and tried to launch

an appeal against the Russian government, on the one hand, and to make efforts for

improvement of madrasah and establishment of new madrasah with a new method of

education ("ztsul-u cedid") on thc other. Afterward, he returned to Tara and took his fam-

ily to settle in Kazan. In September, 1908, he left Kazan in order to complete his jour-

ney, going t.o Siberia, Mongolia, Manchuria, Japan, Korea, China, Singapore, Inclia, Hedjaz,

and finally Istanbul, passing through the Middle East in 1910 [Kurat 1966: 92･ 3-5,

Uzun 1991: 295-7, Tifrkeglu 1997: 7-I02].

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He made observation$ everywhere he visited, and he also drew his own deduc-

tions as to "rhat Muslims should do for pro.crress, comparing iniorrnation he had

obtained. He wrote about his assessments and, when occasion served, got them pub-

lished in Beyanth"l-Hak and Strat-i Mdistakim magazines, which were being published

in Kazan and Istanbul ttt that time . Later in his life, he collected his works in DevFiAlem,

which was published in Kazan as a concise book in the Tatar language, and then in the

book Alem-i lsldm ve ldponya da intigar-z isldmlyet.(5) The first volume of this book, con-

sidered to be Abdifrresid Ibrahim's greatest work, was published in 1912 in Istanbul,

and the second volume was published one year Iater. We can say that the work left a deep

impression on Turkish intellectuals. He also tried t.o communicate his travel observations

and the condition of the world of Islam, through sermons, and conferences held by Sz ra t-t

Miistafaim rnagazine.

In this way, AbdUrresid Ibrahim was one of the first influential persons who

(through his articles in Sirat-z Mde'staleim-Sebtlab'rreEad and his own book) presented a

sympathic image ofJapan to Turkish intellectuals. On October 25th, 1913, he and his

family were grantecl Ottoman citizenship due to the naturalization, Then, in 1918, he

returned to Russia, and in 1937 emigrated to Japan. He died in Tokyo on August. 17th, 1944.(G)

IV. Ahmed naanir and his Letters from Japan

The other key person who also had the important role of creating the image about

Japan among the Turkish intellehisctuals was Ahmed MUnir, the son of Abdifrresid

Ibrahim. Though we have little information about him, it can be said that his life-

story was largely coRnected to his father's fate. All his life, Ahmed Mtinir was aware of

his father's fame and dominancy, and always felt his father's influence on his person-

al life ancl interests.

Ahmed MUnir travelled in Turkey, Japan, and Russia with his father. When he

stayed in Kazan, he started to work for the Baydinmu-Hak newspaper. He ensured the com-

pilation of DevFi Alem, written by his father in the Tatar language and published in Kazan

in 1909. From 1910 to 1915, he stayed in Japan to study at Waseda University, with the

assistance ofxijia Gi Kai [Misawa 2002: 60-5]. He became one of the first students from

the Is]amic World to study in Japan. During his stay in Japan, he sent his letters to Istanbul

"Japonya to be published in Sebfldirresad magazine. Sixteen articles entitled Mektuplari"

(Letters from Japan) were published between 1912 and 1914, W'hen he wrote them, his

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source materials were Japanese and foreign newspapers, his interviews with officials,

his own observations and knowledge learned through university lecturer. In his letters,

"Alimed he sometimes signed as Mtinir, the son of AbdUrresid Ibrahim," and sometimes

"a as student at the DarUlfiinun (Ottoman Imperial University)." After finishing his edu-

cation in Japan, he come back to Kazan ancl worked again for the the Bayand7rHak. Upon

the outbreak of the 1917 Bolshevik Revolution, he, his mother, and his sisters Ieft Kazan

and went to Berlin. In 1920, he went to Turkey and worked for SUmerbank and the

Turkish Agricultural Equipment Institution fer many years; he died in Ankara [TUrkoglu

"letters" 1997: 14-5], Besides the above-mentioned published between 1912 and 1914, (7) we can also find an article written by him in Sira t-z Mab'stafeim,

"letters" The sixteen important will be introduced with the abstract of the con-

tent as follows;.

"Japonya'da 1. Din Meselesi (The Question of Religion in Japan)." Sebilth'rresad

Vol. 1(8), No, 6(188), 1328, pp. 108-9.

The Turkish public found Japanese religieus belief to be exeeptionally appealing.

In his article, Ahmed Miinir wrote about t.he international and national reactions

caused by the religious convention held by the Ministry ofJapanese Domestic Affairs.

He said that the Christian world thought these developments would cause Japan to show

a tendency towards Christianity, and then added that this was not possible since

none of theJapanese who studied in Europe chose Christianity, He also complained about

the indifference of the world of Islam to this convention, reporting that the only rep-

resentative religion MUrsid who was of Islamic was Hasan Efendi(Hatano), nevtrly con-

verted to Islam

' "Dartt'1-Hilafe'de 2. Sebilurresad Certde-i IslAmiyesine (To the Sebilttrresad

Islamic Newspaper at the Centre of Caliphate)." Sebilth'rresad Vol. 1(8), No.

20 1328, (202), pp. 389-90.

In his short article, he informed the readers of Sebitde'rre"ad that the Islamic

Community (Cemdyet-i lsldmlye), under the chairmanship of Ali Efendi, would start con-

ferences on Islam soon, ancl that a book called lslam and Muslim written by Hasan MUrptd

Efendi (Hatano) would be released in Japan soon. He also gave the news that a

"Nut]vettt'1-Ulema," Japanese student was to study Islam in India at a community called

251 Sirat-i MUstakim (later, Sebvarre$ad) and the Origjn of the Japanese [mage

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and noted his scholarship of 800 gurush per month.

"Japonya 3. Ticaret-i Bahriyesi (The Japanese Maritime Trade Business)."

Sebiltz'rresad Vol. 1 (8), No. 22(204), 1328, pp. 426-7.

In this article, he made an assessment ofJapanese marine trade that became the

basis ofJapanese development. He also stated that he ttsed marine trade statistics of 1910.

According to these statistics (which included the records of twenty years, as of 1890),

during that period the number ofJapanese tradeships increased from 165 to 1169, and

their load capacity grew from 110,OOO tons to two and a half million tons, which

throws a light on the development ofJapanese marine trade. Introducing the three great-

est companies in Japanese marine trade, all of which he visited in person, Ahmed Mifnir

"Tevaytiva Iisted them as follows: 1) Kisen Kaisha" (Marine Trade Company), 2)

"Nippon "Japanese Yusen Kaisha" (Japanese Marine Trade), 3) Voluntary Fleet."

Moreover, he gave information about naval docks, shipbuilders, an(l warships. He stat-

ed that the most interesting thing for him was that there was not one foreign worker in

the whole maritime business at the time.

"Japonya 4. Mikadosu Mutsuhito (The Japanese Emperor, Mutsuhito)."

SebiltirreEad Vol. 2(9), No. 31 (213), 1328, pp. 96-8.

He wrote about the life story of Mutsuhito, the Japanese Emperor, upon his death

16th July 1912, noting that he acceded te the throne as Emperor in 1867 and developed

Japan in a short time and also describing his foreign policies, reforms and activities.

Mentioning the Emperor's two big victories; the 1897 victory over China and the

1905 victory over Russia, Ahmed Mifnir assessed his consultants, especially Okubo

Toshimichi. He wrote that about one million people wcre present at the funeral of the

Emperor; the cortage started at Tokyo station, and the body was followed to the

grave in Kyoto.

"Japonya 5. Dartt'1 Fttnun Talebesinden Osmanh Daril'1 Ftinun Talebesine

Mektup (A Letter from a Student at the Japanese Imperial IJniversity to

at Anotlier the Ottoman Imperial Universityi."Sebilth"rregadVol.2(9),No. 52(234),

1328, pp. 450-1.

In the letter he wrote as a student, Ahmed MUnir mentioned subsequent events

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after he told his friends in Japan the news about sacrifices for their homeland during

the Balkan War by students at the Ottoman Impcrial University in Istanbul. In this news,

he mentioned that the Ottoman Imperial University was transformed into a hospital dur-

ing the war. The news that some stuclents died martyrs in the war set off a reaction in

"101s" the region where he currently lived; this was followed by a meeting of the

Society (in which he was involved) to support Turkish rightful action, and he made a

speech at that meeting. With great excitement and pride, he included the translation

of a letter, with 101 signatures, that the members of the above-mentioned society

addressed to Turkish university students.

"9in'in 6. Hazirhgi (Preparation by China)." Sebilab'rre"ad Vol. 10, No. 240, 1329, pp.102-3.

He tried to introduce ideas and actions that were being discussed during the ante- war period in Japan, and also in China. He praised the edicient activities of an organization

called Aiia Gi Kai (Asian Justice Associatien) in Japan. In his article he compared prac-

tices of law in Japan, China, and the Ottoman countries, sharing with his readers the

Mongolia question, the condition of China, and his comments on the tension between

Russia and China that could turn into a war.

4 "Tokyo'da 7. Mekatib-i Ibtidadlye (New Primary Schools in Tokyo)." Sebita'rre"ad Vol. 10, No. 255, l329, pp. 345-6.

We can say that the article about primary schools in Japan, especially in Tokyo,

with general assessments ofeducation and teaching, is one of the first articles about the

Japanese educational system to be published in Turkey.

"Tokyo'da . 8. Beyne'1-Milel ve Beyne'1-Edyan Bir IctimS' (An International and Interreligious Reunion in Tokyo)." Sebildirrefiad VoL 11, No. 270, 1329, 155-6.

In this article, he informed readers of Sebiltirres,ad about an international and

interreligious assembly held in Tokyo.

"Dartilftinfinun 9. 30. Sene-i Devriye Merasimi (The Ceremony to Celebrate the 30th Anniversary of the Ottoman Imperial University)." Sebilab'rresad Vol.

H, No, 274, 1329, pp. 219-20.

253 SJ ra t-J Mastakim (]ater, Sebua rre6ad) and the Origin of the Japanese lmage (GUndogdu)

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In this article, he mentioned problems in higher education on the occasion of cer-

emonies to celebrate the 30th anniversary of the Ottoman Imperial University.

"Din 10. ile Siyaset Yekdigerinden Aynlmah midir? (Should Religion and

Politics Be Separated?)." Sebiidr'rregad Vol. 12, No. 294, 1.330, pp. 145-7.

In this article, he quoted his conversation with Tan Ten Kiyu, a Chinese Muslim

who sought asylum in Japan, on the impossibility of separating religion and politics; he

recited one of his interviews that s"ggested the practice of Islamic politics in Turkey

rather than Westernism, as the Westerners supported their Christian co-religionists dur-

ing the Balkafl War.

"Asya'da 11. Devr-i Cedfde (The Period of Innovations in Asia)." Sebilab'rre"ad

Vol. 12, No. 295, 1330, pp. I64-7.

In this article, he introduced the work of George Shervud Eddi [sic], an

American member of the Young Christians, who travelled threughout Asia a few

times. He also wrote about George's comments on the great awakening in Asia and Islarn.

Finally, he confirmed that this was a new period in Asia, and mentioned missionary work.

"Asya 12. Bttt(in Azametlyle UYanryor (ALgia Awakens in a Great Way)." Sebilth'rre"ad

Vol. 12, No, 296, 1330, p. 184.

In this article, he mentioned the negative attitude of Western countries towards Asian and African peoples, and that their cruelty, injustice, and alternating standards conduced the awakening of Asian and African people. He also discussed how the

awakening of these people worried prevailing European powers during the 19th

Century, trying to introduce an idea that was subsequently launched as the hope of inde-

pendence for all of Asia. The idea was on the agenda in Japanese goovernment and was

"Unification called of Asia."

13. "Tokyo'da Umfimi Sergi (A Public Exhibition in Japan)." Sebildr'rrefiad

Vol. 12, No. 300, 1329, pp. 255-7.

In this article, he mentioned that an exhibition, held in March in Tokyo, repre-

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senting things new at the time in Japan, was more gorgeous than similar exhibitions in

Europe, Thus, he wrote about the Japanese aptitude for innovations and progress, the

presentation of the developments in industry and science, and the interest ofJapanese

children in them.

14."Alti teb'a Bir Sefarethane: Tokyo'da Sili seferathanesi (Six People and

a Consulate, Chile Consulate in Tokyo)." Sebildr'rresad Vol, 12, No. 301,

1330, pp. 273-4.

In this article, he mentioned the conversation he had had with a chief clerk at the

Chile Consulate, whom he met in Tokyo. He wrote about the opening of the con-

sulate even though only six citizens of Chile were in Japan, the clerk's efforts to

increase foreign trade, and the interest grouping between South American countries

and Japan against the United States. He highlighted the fact that economic relations were

the basis of political relations.

"Haric-i 15. TicAret, Vesile-i Saadet-i Omemd ir (Foreign Trade is a Means of Prosperity for Nations)." Sebilck'rregad Vol. 12, No. 302, 1330, pp. 290-1.

In this article, the importance of foreign trade in the development of nations is

emphasized, and England, America, Germany, and Japan are considered good examples.

Certain disadvantages that the monoply of non-Muslims in the Ottoman foreign trade

entailed are also mentioned. Furthermore, there are complaints about the attitudes of

the Ottoman consuls, limiting his activities to the clerical work, such as passport

control, and their incognizance in the matter of fo reign trade

16."Biraz da istatistik (A Bit of Statistics)." Sebilab'rresad Vol. 12, No. 307,

1330, pp. 365-6.

In his article, he gives satstistical information on subjects such as the Japanese

population in 1912, the economy, finance, the banking sector, insurance trade, man-

ufacturing, industry, trading volume in trade with the Ottomans, navigation, and

transportation. The following chart is the annual export and import figures over ten years

betweenJapan and the Ottoman Empire. The currency given is yen(8>:

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!O.!gu,xpQre!;Q-,!-4pqnE ttJ JL-apqnese-E!i, ttU

in l902 1,189 yen 41,860 yen in 1903 2,040 yen 105,959yen in 1904 20,422 yen 68,960 yen in 1905 342,246 yen 50,633 yen in 1906 517,246 yen 75,691 yen

in 1907 130,394 yen 70,598 yen

in 1908 171,446 yen 34,549 yen

in 1909 53,456 yen 59,311 yen

in 1910 944,984 yen 81,166 yen

in 1911 313,984 yen 141,914 yen

in 1912 138,665 yen l 62,670 yen

V. Conclusion

In further studies about the Japanese image in Turkish intellectual life, the

painfu1 modernization process of Turkey cannot be disregarded. It is important to under-

stand that theJapanese image represents positive aspects of the modernization on the

whole. As mentioned before, the Tttrkish intellectuals, especially the Turkists and Pan-

Islarnists, were very interested in the Japanese modernization as a unique and successful

example for themselves of that experience. In Tsarist Russia, the atmosphere of free-

dom was entailed by the 1905 Revolution in Russia, which was accelerated by the

]9e4]905 Russo-Japanese War. In Turkey on July 22nd, 1908, the same atmosphere cre-

ated the Young Turk Revolution, finishing the era of autocracy. We can admit that Si rat-z

Mtistakim (later, Sebilabrresddi was the fruit ofthis period and had the importnat role

efhelping develop new ideas. Under these circumstances, the Turkish intellectuals, hav-

ing emigrated from Russia to Turkey, were able to enjoy political act/ivities on a large

scale. Many intellectuals, both Pan-Islamist and Turkist, acquired their own free plat-

form in the magazines, where they could put forward their own opinions.

Among these intellectuals, Abdti rresid Ibrahim had a prominent place. As a well-

known traveller as well as a political activist, he played a leading role in creating a pos-

itive image aboutJapan among the Turkish intellectuals. Although Ahmed Mtinir, his

son, has been forgotton in the academic reseach, he too was important as the succes-

"Letters sor ofhis father. He published from Japan" in Sebilinregad en the various top-

ics. Through these articles, we can say that Ahmed Mifnir substantially contributed to

the acknowledgement ofJapan and the creation of the Japanese image, as his father did.

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X The present study, conducted together with our students, constitutes a part of our

scheme of work that includes compilation, asses$ment, and publication of articles in mod-

ern Turkish that were originally written by leading Muslim intellectuals in Russia

and publishecl in Szrat-i Mtz'stalei"m and Sebdr'tak'rresdd magazines.

Notes

(1) The following articles directly aboutJapan, written by other authors and published in Stra-i

`"Fokyo'dan," Mab-stahim and Sebilirrepmd magazines, are noteworthy] Seyyid Tahir el-Hiiseyni,

"Japonlar Strat-t Mde'stahim Vol. 6, No. I39, 1327, p,ltlO; Vcliyullah Enveri, ve Alem-i

Islam," Sirat-i Mth'stakim Vol. 4, No. 86, ].326, pp. 138-40; Muhammed Bereketullah,

"Japonya'da Din-i I$lam lntisara Basliyor," Sirat-t Mtlstakim Vol. 2, No. 50, 1325, pp. 383-

"Japonya'da 4; anonymous, Dayta Mecellesi ve Asya Gi Kai Cemiyetinin Beyannamesi," Sziut-z

"Japonya'da Mtistafeim VoL 6, No. 133, 1326, pp. 42-5; anonymous, Ihtida," Vol, 7, No. 174,

"Japonya'da 1327, p. 290; anonymous, lslam Nasirleri," Sira-t Mde'staleim Vol. 7, No. L58, 1327,

"Japonya'da p. 32; Ethem Nejat, Mektebler," Sivat-z Mde'stakim Vol. 6, No. 137, 1326, pp. I07-

"Japonya'da 9; anonymous, Osmanh Hilal Muhibleri-Ah Ertugrul," Strat-z Mdistafeim Vol,

"Japonyali 7, No. 162, 1327, pp. 86-9; anonymous, Haci Omer Yamaoka Efendi," Strat-t

"Japonya'nin Mtz'stakim Vol. 4, No. 83, 1325, pp. 53-6; Fransizca bir Risaleden, 1909'daki Kuvvasi," Ceviri Ferid, Strat-t Mde'stakim Vol, 3, No, 65, 67, 68, 69, 1325, pp. 198-200, "Japonya'da 229-30, 247-9, 260-3;RabindranatTagor, Milliyet,"(byOmer RizaDogrul), Sebildr'rre"ad Vol, 22, No. 553-62, 1339, pp. 57-9, 74-6, 91-2, 121-3.

"Tashih-i (2) Terviskili Ahmed Taceddin, Efkar (Orenburg'da MUntesir Din ve Maiset

Meclisine)" Stra t-z M'tistakim VoL 3, No. 66, 1325, pp, 219-2L

(3) We disregard the reasons ofJapanese interest in the world ofIslam and the world ofTurks

in particular. For further information on this topic see [DUndar 20061,

"It (4) is seen that theJapanese have had an interest in the world ofIslam for years and showcd a tendency towards Islam for years. Since they are hardworking, beneficial, able to conclude things well, loving wisdom and reality, it is necessary for them to show a tendency towards Islam and Islamic ru]es at present. Since the current emperor ofJapan (Mikado) came into pewer, he has adopted some reform improvements, and in cooperation with his people from the highest class to the lewest he brought all the education and industries in

Europe to his own country in less than 40 years, To some degree, they have been so suc-

cessful in extending these developments that they surprised Europeans, who were their

"The masters." great achievement of the Japanese will leave a mark in history. There has been ne civilization like Japanese civilization either in thc past or today, since they make quick progress and adopt a new civilization willingly in cooperation." See Veliyullah

"Japonlar Enveri, ve Alem-i Islam." Strat-z Mdistafeim Vol. 4, No, 86, 1326, pp. 138-40.

257 Sirat-t Mastakim (later, Sebi"Iarre6ad) and the Origin of the Japanese lmage (GUndogdu)

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(5) Alem-i lsldm ve faPonya'da Jntishr-t lslamiyet. CIstanbul I328-1329, 2nd ed. 1331). It is the

's two-volume-book aboutAbddirresid Ibrahim three-year journey between 1908 and 1910,

from Turkestan, Siberia, China, Manchuria, Korea, Japan, Singapore, Malaysia, Indonesia,

India, Hedjaz and Syria te Istanbul, The book is largely aboutJapan. IAbdUrregid ibrahim

1987] is the complete publication of the book in IAtin alphabet. Thebook has also been trans-

lated into German, Arabic, and Japanese languages,

(6) For Abdtirresid Ibrahim's activities and after the 1917 Bolshevik Revolution and Turco-Tatar community appeared in Japan, see [Dtindar 2005: 75-89].

"MekStib: (7) Ahmed Munir Res,id, Darti'1-hilafede Sirat-i Mtistakim Ceride-i Islamiyesine."

Strat-t Mde'stakim Vol. 5, No.1, 1326, p. 381. (8) One Japanese yen equals to 12.5 gurush, in the Ottoman Empire,

Bibliography

Newspaper

Strat-z Mck'stakim Vol. 2(1325> No, 40, 50; Vol. 3(1325) No, 65, 66, 67, 68, 69; VoL 4(1325) No,

83, 86; VoL 5(1326) No. 114; Vol, 6(1326) No. 133, 137, 139; Vol. 7(i327) No. 158, 162, 174.

Sebilak'rresad Vol. 1-8(1328) No. 6-188, 20-202, 22-204; Vol. 2-9(l328-1329) No, 31-213, 52-234; Vol,

10(l330) No. 240, 255; Vol. 11 (1328) No. 270, 274; VoL 12 (1330) Ne, 294, 295, 296, 300, 301,

302, 307; VoL 22 (l339) No. 553-562.

Books and Articles

AbdUrresid ibrahim. 1987. 20. Asnn BaEtarznda Isldm Dimyasi ve laPonya'da Islamiyet. 2 vols.

Ed. Mehmed Paksu. Istanbul: Yeni Asya Yayinlari.

Ceylan, Abdullah. 1991. Strat-t MiZstakim ve Sebz"liirregad Mecmualar2 Fihristi. Istanbul:

Diyanet Isleri Baskanligi Yayinlan.

"Japonya Dtindar, Ali Merthan, 2004. Ttirk-Tatar Diasporasi." Modern Tiirletdik Ara"tirmalart

Dergisi 1(1): 75-89.

. 2006, Pan-Isldimi2m'den Btiptk AsyactligVa: Osmanli ImParatorlugUu, JtzPonya ve Orta

Asya, Istanbul: Ottiken Yayinlari.

Georgeon, Frangois. 1999. Tdirk Milliyet.citigL'inin KOkenleri YtzstofAkgura (1876-1935J . 3rd ed.

9ev. Alev Er, Istanbul: Tarih Vakfi Yurt Yayinlan.

"Kazan Kurat, Akdes Nimet. 1966. Ttirklerinin Medeni Uyanis Devri, AbdUrresid Ibrahim (1857-

1944)."Anleara Universitesi Dil ve 7Zirih-CogVra]5,ast Fakdiltesi Dergisi 24(3-4): 923-5. . 1999. Rusya TaTihi Bafilangtgtan 191 7'ye Kkedar. Anakara: TUrk Tarih Kurumu Yayinlan,

"Information Misawa, Nobuo. 2002. about Islam in Japan in the Early 20th Century Contained

in DAITO, the Office Magazine of AIL`1-GJIC4 I: Introduc,tion of the Basic Source about the

Relations between Japan and Islamic World in the Later MEILIJ Era."Annual lbzarnal of the

Asia-itYTrica Cugtural Research Institute, Tloyo Uhaivexsity 36: 60-75. (inJapanese)

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Ttirkoglu, Ismull. 1997. Sibiryalt Meshur Say),ah Abdde'rre"id Ibrahim. Istanbul: Titkiye Diyanet

Vakfi Yayinlari.

"Abdtirresid Uzun, Mustafa. 1991. ibrahim." In Tiljrkiye Diyanet Vdnjl lslamAnsiktoPedisi, I: Z95-

7.

ABSTRACT

Abdullah Gtindogdu Sirat-t Miistakim (later, Sebitdirre6ad) and the 0rigin of the Japanese Image in Turkish Intellectuals

It is well known that thcre is a remarkable sympathy toward Japan and the Japanese in Turkey. It is possible to polnt out the origin of such aJapanese image in Turkish intellectuals

created by Abdifrrept. d ibrahim and his son Ahmed Mifnir. Tliey wrote mafly articles about Japan

in Stra t-z Mab'stakim, and in its successor Sebilde'rregad, to inform the Turkish intellectuals abeut

Japan at the beginning of the 20th century. Strat-t Mde'stafeim magazine was first published by Ebulula Zeynelabidin and Esref

Edip on August 14th, 1908. During the period of the Second Constitutional Monarchy,

Mehmed Akif, a famous Turkish writer at the time, took the position of editorial writer for this

magazine, Published weekly, the magazine handled various topics, including religious, nation-

al, literary, and political matters. The cencerns for Japan and Japanese people were also brought by Muslim intellectuals

from Russia. Sirat-t Mdr'stahim and Sebfldirre"ad seemcd to gratefully welcome any kind of news,

comments, or articles about Japan, Though this included numerous articles concerning Japan- written bv - authors ether than AbdtirresidJ Ibrahim and his son Ahmed MUnir, a considerable number (including some anonymous articles) were written by lhem. The articles aboutJapan

increased remarkably during the first period of the Strat-t Mdistakim and thus played an

important role in developing a positive Japanese image in Turkey.

Associate Professor, Department of History, Faculty ef Letters, Ankara University (Turkey)

259 Strat-i Mastakim (later, Sebt"iarre6ad) and the Origln of the Japanese Image (GUndogdu)

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