National Identity

Ülkü

Year: 27 | Issue: 203 | December 2020Ocakları | www.ulkuocaklari.org.tr Monthly Education and Culture Magazine

NATIONAL IDENTITY

Ülkü Ocakları Eğitim ve Kültür Vakfı Ülkü Ocakları Monthly Education and Culture Journal Concessionaire Ahmet Yiğit YILDIRIM [email protected] Editor in Chief İsmail Burak TATLI [email protected] Responsible Editor İlhan DURAK [email protected] Broadcast Management Consultants Hüseyin Erol ŞİMŞEK Alparslan DOĞAN Muhammet ÜRGEN Place of Administration Nasuh Akar Mah. 1401. Sok. No:17 Balgat / ANKARA 0312 285 44 44 ISSN: 2687-2862 Cover, Typesetting and Layout Ömer YILDIZ [email protected] Printing Place Vega Printing Services Korkutreis Mahallesi Lale Cad. 21/A Çankaya / Ankara 0312230 07 23

Articles revealed in our journal is cited given that the supply is indicated. Submitted articles are not returned, whether published or not. The responsibility of all published articles belongs to their authors.

www.ulkuocaklari.org.tr Presentation Dear readers, We have prepared the December issue of Ülkü Ocakları Magazine for you. This month, we have determined the subject matter of our magazine as "National Identity". Identity refers to the characteristics of an individual or nation that make it known. These features set it apart from others; Makes it to be noticed and known among others. When we say national identity, cultural characteristics that enable a nation to be recognized are understood. National identity is an expression of belonging to a national culture. People who have Turkish culture carry Turkish identity; so they are Turkish. The awareness of ownership created by this belonging creates the feeling of nationalism. Language and history are undoubtedly the most important and main factors in the formation of the National Identity, which is a nation's unique way of thinking and life, traditions, social value judgments and rules. In addition to being a tool through which we convey our feelings and thoughts, language also undertakes an important task that creates a sense of unity among people. Therefore, language is seen as an important argument that reveals both the ego identity of the individual and the identities of individuals speaking the same language within other groups. Because language defines identity in terms of sameness, recognizability, distinctiveness and shareability. The past, like the language factor in history, is a necessary condition for socialization and gaining identity. The individual and society are connected and interact with this memory and remembering. The resulting consciousness allows individuals to reach a national identity by melting them in the same pot. We hope that with this study, we can create a useful and different perspective for you, our dear readers. On the occasion of this issue, I commemorate with mercy and gra- titude our late brother Ali Metin Tokdemir, the former President of the Idealist Hearths, who passed away on December 8, 1995, and our teacher Sayyid Ahmet Arvâsî, one of the pioneers of the Turkish-Islamic nation who passed away on December 31, 1988. Let their souls be happy, their places be heaven. Again, in the past years, I commemorate with mercy and prayer all our Idealistic Martyrs who drank martyrdom in December. Let their souls be happy, their places be heaven. Hope to see you in our new issue ... Ahmet Yiğit YILDIRIM. President of Ülkü Ocakları Education and Culture Foundation. Aralık 2020 Sayı:203

İÇİNDEKİLER

Rabia Aslıhan TÜRKMEN Kimlik-Millî Kimlik ve Milliyetçi Hareketin Milli Kimlik Meselesi 6 Gülşen SAKA Toplumsal Kimlik 13 Nehir ÇELİKKOLLU Milliyetçilik ve Millî Kimlik 18 Okan IŞIK Tarihsel Süreçte Türk Kimliği 29 Öğr. Gör. Dr. Cihat Burak KORKMAZ Millî Kimlik İnşasında Dilin Önemi 37 Hüseyin Efe KARATAY Milli Kimlik - Modernleşme ve Ziya Gökalp 45 Ahmet Serdar AYDIN Erol Güngör ve Milliyetçilik Kavramı 51 Adeviye ÇAM Ömer Seyfettin’in Turan Hikâyelerinin, Millî Kimlik İnşası 56 Bağlamında İncelemesi Mustafa AKGÜL Kimlik, Bireysel Kimlik, Millî Kimlik Kavramları ve Türk Millî 61 Kimliği Emre YÜKSEL Modern Türk Kimliğinin Oluşumunda “Türk Kimdir?” 69 Melisa Asena YEŞİLYURT Kimlik Kavramının Sosyolojik ve Bireysel Boyutu 76 Kürşat AYANOĞLU Millî Edebiyat ve Cumhuriyet Dönemi Edebiyatı’nda Millî Kimlik 81 Aktarımı Ömer YILDIZ Azerbaycan’da Milli Kimlik Tanımı 90

Deniz GÜZELAY Türk Dünyası Romanı ve Millî Kimlik 96

İsmail Burak TATLI Atatürk ve Türk Millî Kimliği 104 Turkey's development is a matter of national culture and national vigilance before everything. It would be a very sacred service for the intellectuals and artists who took the protection and spreading and even the creation of national culture to awaken the Turkish society from their dreams and to remind them of their true self. The happiness of the people living in Turkey, I believe can be achieved by kneading coalesced with each other in a spirit of unity can not be solved. For this, the task of the creators of general culture is great. By protecting the national culture, they will harmonize with the social orchestra and force our institutions to bear the same spirit. In order to achieve these goals quickly, fine arts should be directed towards public service and national intellectual movements should be created. With our novels, poems, theater and cinema, we should sing a single ideal, the Turkish Country. I think that in order to be worthy of our ancestors, who stated the importance of national culture saying 'we are like us', we must not be like others. We have to give up imitation. I feel great love for everyone who strives for this cause. In order for our country to be able to stand with its own power, it is necessary to reduce current expenditures to a minimum and to make large and large investments that will rapidly increase productivity in the field of agriculture and industry. In addition, it is necessary to mobilize the energy of the people to make use of our wasted workforce every day. The age we are in is an age in which science and technique develop greatly. Scien- ce and technology is a source of opportunity that creates real miracles for human societies today. We did not see that among the various sections of the budget there is a specific plan and action for this issue. It is a difficult task to raise a whole nation in terms of science and culture in a short time, but it is a relatively easy task to create a high-quality team of scholars of 5-6 thousand people in a short time. Such high-quality staff to undertake major moves in.To our country, scientific and technical research and Turkey's scientific leadership in the rapidly to consult with the path is required.

Chieftain Alparslan Türkeş. While efforts to build a new world order continue, the aim of filling the emerging stra- tegic gaps by regional and global countries creates tensions. Turkey is not a country to be neglected in any subject. Experienced in the Eastern Mediterranean and the patience of national forces is Deciphered an aspect of provocations has come into hatred and treachery against Turkey. There have been racist and Islamophobic attacks for weeks in Germany and France, where the Muslim population is the highest. Europe has parted with human rights, not being blocked by the universal achievements of humanity. In Greece, I condemn the cruel and racist attack against our elected Xanthi Mufti, and I think that the stage reached is Europe's frustration. On Monday, 23 November 2020, within the scope of Operation Irini, a German frigate was a Turkish-flagged trade in a way that is incompatible with any rule of law or any principle of friendship. He raided his ship. To revive Turkey's EU mutual respect and equal rights-based dialogue at a time when gave warm messages, even 10 to 11 December 2020 would do in their history EU leaders just days numbered the Summit, the provocation that took place in the eastern Mediterranean is no explanation, no expression, There will be no cover to hide it. This pirate intervention should not be left with any state that is addressed. It is known who sent weapons to Libya and who supported Haftar. The principle of navigation safety of commercial ships, which is the cornerstone of Internatio- nal Maritime Law, has been ignored. In our opinion, Operation Irini is a mine trap set up in the Eastern Mediterranean. The legitimacy foundations of this operation, which has been in effect since March 31, 2020, are weak and its reliability is shaky. Let the participating countries bring their minds to their heads, whoever interrupts us in the Eastern Mediter- ranean should take every possibility, and they have to think a thousand times while doing one. Whatever our neck debt against the blue homeland is what needs to be done. Our wish is that at the EU Leaders Summit, sanity prevails and that the member states do not fall into the sanction mistake. Again, our wish is that common sense, constructive relations, solidarity, equal and fair sharing prevail in the Eastern Medi- terranean. Leader Devlet Bahçeli Identity-National Identity and National Identity Issue of the Nationalist Movement.

IDENTITY-NATIONAL IDENTITY AND NATIONAL IDENTITY ISSUE OF THE NATIONALIST MOVEMENT

Rabia Aslıhan TÜRKMEN

“Nationalism Creates National Identity” Ziya Gökalp.

Identity, which is shaped by historical, social and political reasons and defined and described with different intellectual approaches, is mostly constructed by the other as a discourse and phenomenon. From the historical perspective, the phenomenon of identity is the expression of the other's thoughts and discourses in the formation of identity, what the individual and the nation are for themselves and for others, and their existence. Identity has gained meaning and importance with the basic paradigms of the modern age, and has maintained its importance in the postmodern age with changing and transforming values. Identity has always been the cause of the issue, or ultimately, in both psychologi- cal and sociological issues. In this context, identity, as one of the most fundamental elements of an individual or a nation, has maintained its existence as the most important historical phenomenon affecting the individual and society with different subjects and dimensions. The phenomenon, discourse and concept of identity is one of the most discussed issues in social, political and cultural issues since the modern age. The fact that the important disciplines of social sciences such as

8 Ülkü Ocakları • Aralık 2020 Rabia Aslıhan TÜRKMEN sociology, social psychology, political sciences, philosophy, literature, and anthropology are dealt with, evaluated and expressed from their own perspectives shows that this subject under discussion is multifaceted. While bringing different perspectives to the same concept in different disciplines contributes to the importance of the subject, multi-di- mensional explanations made the subject more complex. On Identity-Identity Types and Identity Thoughts. Identity is an indicator of what and where an individual or nation belongs to its characteristics and qualities. With this indicator, identity refers to the sense of belonging and thought. In this context, identity is an obvious indication of what is not, along with what is actually hap- pening. The narrative of who you are, the phenomenon of identity is an indicator of the difference and opposition to the other. With this aspect, identity also constitutes the opposite of ambiguity. The concept of identity derives from the Latin root 'idem', which means 'sameness and continuity'. In Turkish, 'who' is derived from the root of the question and is used as a word expressing belonging, being one and the same and what it is. The Turkish Language Association has explained the concept of identity as "the sum of the conditions that make one a certain person, with the signs, qualities and characteristics peculiar to human beings as a social entity". Identity is an expression of what an individual or a nation chooses and consents to, rather than what it is and how it is recognized. The concept of identity has started to be used frequently in social sciences, especially after the 1950s, in matters related to the relations of individuals and societies (Dalbay, 2018: 162- 163). Identity has entered the vocabulary of disciplines such as sociology, social psychology and social anthropology in the 1980s, as it is discussed today as a technical and cultural concept. Especially in the 1980s, the concept of identity has become an academic, social and poli-

Ülkü Ocakları • Aralık 2020 9 Identity-National Identity and National Identity Issue of the Nationalist Movement. tical field of research, as a sub-branch of sociology, in the discipline of identity sociology (Yıldız, Demir, 2003: 2-3). Identity, one of the most important concepts in the 19th and 20th centuries, maintains its importance in the 21st century world, especially today. Identity concepts in the literature and social life, ethnic issues, nationalism, migration, religion, sexism and so on. It seems to be pro- nounced in frequently discussed topics such as It is seen that there are significant changes in the perception of identity conceptually and fac- tually from the modern period to the Postmodern period. Throughout this process, identities have varied and varied due to reasons such as the development of various perspectives, the emergence of different currents of thought, and the effect of globalization. Various identity typologies have been put forward with different approaches, perspectives and qualifications in studies on identity phenomenon in research in social sciences. These typologies can be subjected to various distinctions, but it is seen that they are generally separated and defined as follows. Individual Identity. Social Identity. Subjective Identity. Objective Identity. Sociological Identity. Professional Identity. Cultural identity. National identity. Social theories have evaluated and explained these identity typologies in the context of their discipline. In the context of these typologies, the most common identity type is national identity. The importance of national identity became more especially with

10 Ülkü Ocakları • Aralık 2020 Rabia Aslıhan TÜRKMEN the strengthening of the nation and nationalism consciousness, and it evidently experienced its brightest period with the emergence of nation-states and the spread of nationalism movement.

National Identity Typology. The type of identity that indicates the unique characteristics of each community that has become a nation is called national identity. The word national identity by the Turkish Language Institution as "the set by a nation's unique way of thinking and lifestyle, language, customs and traditions, social value judgments and rules is defined by characteristics formed". The elements that reveal the national identity of a society are as follows; • Language, • Historical Union, • Religious Belief, • State Structure, • Geographical Unity, • Culture, • Customs and Customs, • Understanding of Music, • Ideal Union.

National identity is the qualities that distinguish the individual and society from others and reveal their differences. National identity is the indicator of national culture in individual and social sense. These qualities, innovations and differences shape the way of life (Köseoğlu,

Ülkü Ocakları • Aralık 2020 11 Identity-National Identity and National Identity Issue of the Nationalist Movement.

2003: 19). The national identity element is historically constructed in a national geography, that is, in a part of the country, within a historical process. The unity of language, culture and belief plays an important role in the construction of the national identity element. Historically be put back to their national identity element in this context, the exaltation of the collective memory with these values once again contributed a lot to win a larger value of national identity elements (Calik, 2009: 19) adherence to national identity national elements, feelings of nationalism and the idea of strengthening, the increase of national sensitivity, nationalism The development of his thought also strengthened the national identity consciousness. Especially national identity in this context, '' nationalism era 'as also described in the 19th century and later for a major paradigm national identity is one of the basic elements forming.Collective belonging, as a product of the nation and the combination of nation-states,Basingon the national values in other words, it is the belonging ground of elements such as language, culture and history. National identity not only establishes a base of belonging, but also affects the administrative mechanism and political goals that regulate the daily life of the members of a nation. In this context, the issue of national identity is important among social movements and political parties that have a mission to regulate social life (Şahnagil, 2015: i). The National Identity Issue of the Nationalist Movement. National identity formation is closely related to the idea of nationalism. According to the modern nation image, the value that builds national identity is nationalism. Likewise, nationalism is the sum of cultural and political tendencies in a society to dominate the national culture of that society or to free from the pressure of another society and to save its independence, to protect and maintain this independence. The idea of nationalism means that nations consciously and systematically claim their own values, national interests and identities in the field

12 Ülkü Ocakları • Aralık 2020 Rabia Aslıhan TÜRKMEN of foreign policy, economy, and culture against internal and external threats. In this context, the idea of nationalism, which can be seen as a guiding thought, is the most important value for national identity (Şah- nagil, 2015: 15). The idea of nationalism emphasizes national identity in a way that activates the common identity element and transforms it into a political program in order to realize the idea of the community on which it is based, both socially and politically. The main issue here is that the desire to live together is formed. Living together, doing works that strengthen unity and solidarity, and trying to make them permanent, people who share the sense of national identity strengthen the bond of belonging. The Important Such as national consciousness, national history, national understanding, and national culture,idea of nationalism, nourished by values strengthens the element of national identity in the area it addresses in the field of reconstruction of national identity. Po- litics are again in the direction that feeds on the elements of national identity. It is possible to see various symbols, ceremonies, symbols and traditions related to national identity in all institutional structures of the Nationalist Movement. The Nationalist Movement, which always prioritizes national sensitivities, is the social and political movement that uses national identity the most with its discourses, policies and practices. The three crescents used on the flag of the Nationalist Move- ment Party, the gray wolf symbol used by the Ülkü Ocakları Education and Culture Foundation, the national history, language and cultural discourses frequently used by the Nationalist Movement, the thousands of years of Turkish traditions are still being lived and kept alive in these institutional structures, They are the most obvious examples of the sensitivity of the Nationalist Movement to the element of national identity.

Ülkü Ocakları • Aralık 2020 13 Identity-National Identity and National Identity Issue of the Nationalist Movement.

REFERENCES. Dalbay, RS The Concept of "Identity" and "Social Identity", Sü- leyman Demirel University Journal of Social Sciences Institute Year: 2018/2, Issue: 31, S. 161-176 Karaduman, S. (2010), The Structural Transformation of Identity from Modernism to Postmodernism, Journal Of Yaşar University 17 (5) P. 2886‐2899Opinion 12Hearths • December 2020 Identity-National Identity and the Issue of National Identity of the Nationalist Movement Köseoğlu, N. (2003), National Culture and Identity, Istanbul: Ötüken Publications Yıldız, R., iron, S. (2003), National Identity Formation of Nati- onal Identity Formation in mentality, Dumlupınar University Journal Şahnagil, S. (2015) National Identity Perception of Political Par- ties in Turkey, the AKP, CHP, MHP example, the University of the Re- public (Unpublished Master Thesis)

14 Ülkü Ocakları • Aralık 2020 Gülşen SAKA

SOCIAL IDENTITY

Gülşen SAKA

“Value and strength in a community are among the individuals who founded it regard themselves as values and strengths. Only societies formed from such individuals can show a view of value and value as a whole. People should know that they were created in the natural destiny of not living alone and certainly living in community, from the time before history to the present, when they assumed the title of human on earth. This honor, dignity and heroism is not an individual, it is a society made up of all these individuals. "

War Veteran Mustafa Kemal ATATÜRK.

Ülkü Ocakları • Aralık 2020 15 Social Identity

Identity is derived from the Latin root "idem", which signifies identity and continuity. In Turkish, "Who?" The question is derived from the root and is used to express belonging, being the same, which person to be. Individual's effort to exist in the society, the way of expressing himself, "Who am I?", "Where do I belong?" Identity is one of the subjects of sociology in terms of its structure and content in order to talk about the relationship between the individual and the society. The Identity concept of is the conceptualized form of the struggle between the desired and what should be. The concept of identity confronts us with diverse categories in the way that individuals define themselves in society with their appearance such as collective identity, hybrid identity, national identity, social identity, ethnic identity, and sexual identity. There are two concepts in the formation of the concept of identity. These; self-concept at the individual level and social identity concepts at the social level. The self is the way a person perceives, feels and expresses and defines himself in certain contexts. In the formation of identity, our social identity is formed with the effect of society as well as the self and plays an important role in the individual's self-definition process. The individual the values, customs,of the society he is in cannot act independently of traditions and customs. Because one of the important needs of a person is the feeling of belonging. When there is a conflict between this need of belonging in individuals and their selves, individuals are faced with the fear of exclusion and not belonging an- ywhere. In the concept of identity, besides the individual's thoughts and self-expression, how social identity evaluates and defines the individual is also effective in identity formation. The historical process of society draws attention in the formation of social identity. When evaluated in the context of the historical process, the time spent by the society and identity formation continue at a parallel level. Culture, which is an important building block in the formation of social identity, surrounds the individual. It finds its reflection in the individual's thoughts and behaviors; It affects the individual's self-expression.

16 Ülkü Ocakları • Aralık 2020 Gülşen SAKA

And the individual defines himself with the cultural dynamics he is in. The cumulative continuing and emerging social identity comes to the individual as a legacy from the past and is effective in defining himself today. Hneri Tajfel and John Turner first talk about the concept of social identity in the literature. Social identity is a macro concept expressing society. It cannot be considered independent of social dynamics because it is formed in a social context. There are various elements that make social identity come into being. It is possible to classify these elements in two ways as subjective and objective. Subjective elements consist of elements such as symbols, myths, common language, and religion that society assumes meaning within itself. Where the objective elements of society and geography affect the development, history, lifestyle, and in the formation of identity. Tra- ditional period from factors such as race together with social identity foreground modernization ego the cause of the lead. Social integration within the traditional period of more and social rules is very effective. We see the effect of the ego in the formation of identity with the increase of individualization by moving away from social value judgments with modernization. With the postmodern period, social structures have been broken down; However, we see that identities are also fragmented. In the postmodern period, the mobility of individuals is continuous. The development of technology and easy access to transportation and communication networks cause individuals to vary in defining their identities. In this period, individuals have more than one identity. The ways of expressing themselves vary, but the continuity of the identities they have formed depending on this variety of expressions does not show continuity as in other periods in the historical process. The concept of identity has been a frequently discussed issue in the postmodern period. Efforts to reconstruct fragile identities on a more solid ground intensified in this period. Today, identity studies are looking for the opportunity to make identities more stable and durable.

Ülkü Ocakları • Aralık 2020 17 Social Identity

Data from social and historical studies show that these paths intersect on two key elements: ethnicity and religion. These two elements are preferred more than other individual and social identities and give the person a sense trust and belonging of(Özdil, 2017: 17). We can divide social identity into various subheadings. The most important of these are national identity and religious identity. It is seen that identity categories differ according to societies. For example; While religious identity is primary in traditional societies, it is secondary in modern societies. National identity has both traditional societies and primary position modern societies. It is slower and more difficult to change the identity elements that exist in traditional societies compared to modern societies. The reason for this is that traditional societies are more closed, that is, less interaction with other societies and the functioning of social norms, values and judgments is effective. Nati- on and religion, which are the main elements of social identity, are tried to be based on the culture existing in the society. In this context, culture; It gives a sense of identity and belonging by increasing its functionality and effectiveness with elements that are indicative of the systems such as values, norms and social control that a society has created in history. An individual who has the consciousness of belonging establishes a bond with both past people and future generations (Tural, 1988: 63). Individuals want to define themselves and belong to a place within the society they live in and with the elements that form the basis of their existence. This is a need for individuals. The most important factor in meeting this need is social identity. The individual forms his / her self by developing his / her thoughts and behaviors in the light of the education he / she has acquired, but it is not possible for him to form an identity independent of the environment he / she lives in and the society he / she belongs to.

18 Ülkü Ocakları • Aralık 2020 Gülşen SAKA

Individuals are a part of the societies they live in. Social identity reinforces individuals' sense of belonging. The high sense of belonging makes individuals feel safe in their society. Less interaction in traditional societies and functional social norms reduce identity diversity in individuals. In the modern period, the interaction of societies, the development of technology, the accessibility of transportation and communication tools have caused individuals to be constantly on the move. With this mobility, the way of defining and expressing oneself has diversified in individuals. In the modern period, individuals' identification with more than one identity leads to identity confusion at some points. The diversification of identity in today's societies has led individuals to become more individualized. Individuals, who are far from social values and judgments, define their identity through their selves and ignore their social identities.

REFERENCES; ÖZDİL, Muhammed (2017), “Collective and Individual Identities Social Integration in the Context of”. Süleyman Demirel Univer- sity Journal of Social Sciences, 383-400 TURAL, SK (1988) Thoughts on Cultural Identity, Ankara: Mi- nistry of Culture and Tourism Publications

Ülkü Ocakları • Aralık 2020 19 Nationalism and National Identity

NATIONALISM AND NATIONAL IDENTITY

Nehir ÇELİKKOLLU

Academic circles examine the elements that make up the nation by dividing them into concrete and abstract. Concrete elements race, language and homeland unity; abstract elements are the unity of history and culture. Although this definition contains quite a few deficiencies, itequal attitude among the elements is also inaccurate due to its. Failing to establish a healthy connection between the abstract-concrete dilem- ma as a natural outcome of the positivist understanding of history will trap us to the Garbi notions. Undoubtedly, race, language and homeland are concrete concepts, but the formation we call nation also imposes some abstract meanings on these concepts and enables us to evaluate all elements as a whole. For example, the cultural elements of that nation can be found in every word of a nation. Even if that word derives from a foreign root, it becomes a national concept that quotes it with its pronunciation and connotations. Trying to define the concept of nation by putting culture and language on different scales has displayed a materialist attitude. At this point, the nation in the most correct way; It is a community of individuals who have common language, religion, morality and sense of beauty, that is, individuals who have received the same training.

20 Ülkü Ocakları • Aralık 2020 Nehir ÇELİKKOLLU

Since the issue of lineage unity, unlike racism, is based on spiritual and spiritual grounds, it is not necessary to directly mention the issue of lineage in the definition. Religious unity is evaluated in detail below. Nurettin Topçu's “Nation, roots of which are in the past; its branches and leaves are in the direction; it is the entity united with its memories, tendencies and imaginations in the past, state and future. ” The expression brought the same recognition from a philosophical point of view. Sadri Maksudi Arsal said the nation “Nation, speaking a certain language; It is a mass of people composed of individuals and families who have the same customs and traditions, the same national status, common history, and common national aspirations. " He drew attention to the unity of language, customs, spirit, history and ideals. There is no purely material-based notion in this definition. Although the definitions made on the nation are listed on the same track, the fact that these definitions contain so much difference among themselves is related to the fact that the idea of nationalism is deeper than the deepest omans and clearly prompts them to think. An understanding of nationalism without contemplation is unthinkable. Nationalism. The beginning of nationalism cannot be attributed solely to the French Revolution or to some political-economic activities.Which numbs the mind with the immoral nature of Rome, is incapable of cal- ling the nation by taking shelter in the guise of the "people" and create class conflict by rejecting the reality of the nation Socialism,trying to; he is unaware of sociology, history, and spirituality. Because the main thing is; All professional groups are organized within themselves to create national unity and be in solidarity. Nationalism, as the only idea that has existed since time immemorial, has undergone some changes and developments in the historical process. This development is directly related to the advancement of nations and the improvement of the imagination of civilization.

Ülkü Ocakları • Aralık 2020 21 Nationalism and National Identity

The aim and building block of nationalism is certain. Nationalism owes this eternal existence to its openness to development. Making the nationalism of a nation is as much about the sense of responsibility that the age imposes on that nation as much as the consciousness of the duty imposed on that nation by history. Undoubtedly, different from other nationalisms, Turkish nationalism should also be mentioned here. Because Turkish nationalism has a unique civilization vision and historical task that dazzles people who study it. Unlike other nationalisms,in the world it is not only obliged to protect its own existence; It is obliged to protect and watch over every oppressed person. He fights not only those who threaten his own existence, but whoever threatens the peace of the world. Each nation has its own understanding of architecture, understanding of art, literary accumulation and the ability to imagine. When these feelings and thoughts are divided into two groups under the name of "Europe" and "Orient", it is understood that while Europe approaches art with a materialist and opportunist attitude, the Orient has an attitude that adds spirit and the Turks are the most beautiful flower of the song. In order to better understand the historical development of nationalism, it is necessary to analyze its out-of-the-dictionary definition to remember that this idea is timeless. Nationalism, in the most basic terms, is to claim all of the values that make up the intellectual world of a nation. The reason we focus on the axis of ideas is to see the reflection of a national history understanding that started with the transformation of the nations into the national minds even after centuries. All the elements that make up the nation gain value when they come into being in the imaginary world by becoming "notions". Undoubtedly, language has to be the most important part of this body. Because language is thought; The common thought is the nation. In this context, "Nationalism is loving your nation." It would not be wrong to say that a definition such as, is based on the ability to love and the will to feel.

22 Ülkü Ocakları • Aralık 2020 Nehir ÇELİKKOLLU

If the consciousness of nationality, homeland consciousness, and religious consciousness, to which we attribute sacredness, are restricted by some academic knowledge, they break from their meanings and become a "mass of values". However, in these consciousnesses, we grow the seeds of human and civilization; We do these notions in terms of forming personality attribute value and holiness. So it can be clearly said that human beings are sacred. The national values and the spirit of society that connect man to an ideal by freeing him from the pain of existence, and more importantly, directly constitute the personality of man, should be examined from this perspective. "Nationalism is to claim all of the values that make up the world of ideas." If we need to examine the definition a little more deeply, it would not be a mistake to say that all of the requirements that make up the nation, such as unity of belief, lineage unity, and unity of language, are included in this definition. Because belief directly affects thought and feeling. To understand this effect, it is necessary to look at examples with broad perspectives. What is mentioned here is not the fact that two people of different beliefs have the same thought in the face of certain events, but that two people of the same faith create differences that have the same basis by placing their thoughts on the same ground. Faith Union. As a natural situation, the reality of the nation does not directly depend on religious unity, but in order to understand a nation's understanding of art more accurately, to assimilate its place in literature and to perceive its historical duty, it is obligatory to show a common belief in some religious issues. A secular nationalism cannot be conceived for any nation. For the Turkish nation, who served Islam with incredible enthusiasm and added strength to its glorious history, this situation cannot be more than imagination. It is worth remembering that the nation does not arise only from the unity of religion - the consciousness of the ummah for Islam, but the nation is born from the common feeling and

Ülkü Ocakları • Aralık 2020 23 Nationalism and National Identity thinking ability. Religion indirectly affects the ability to feel and think in common. For this reason, it is necessary to see the unity of belief as one of the forces, not the only power that makes up the nation. Trying to execute the right order to protect the tribe in Islam is a product of this understanding. The formation of Turkish Islam has made it clear what kind of unity the society should have regarding religion. The ability of the Tur- kish culture to interpret Islam and the Islamic scholars who came out of the Turkish nation made this situation clear. Ancestry. Although the material dimension of lineage is one of the elements that make up the nation, it is not indispensable. Although it is accepted as indispensable for some historians with the benefit of geography in the process of evolution from tribe to nationality, it is understood that the nation has a content that is narrow to geography and time when considered after the formation phase. The issue of being narrow to the geography covers the people of the same lineage living in different countries as well as the people of different lineage who have the same thoughts and feelings as that nation in the light of scientific truths. This is a correct understanding of the human mind and conscience. Because the mind; It is not in a structure that can be restricted by geography, upbringing, or some memorized values. While sociology examines the factors that make up the personality of the human being, it is not based on some essential differences or natural gains; It has to evaluate it based on will. In order to better understand "the psychology of the herd" with the expression based on the thoughtlessness and the mass state, and the "spirit of society" with the expression based on the thought and existential purpose of the song, it is necessary to make a will-centered assessment and then to do research on understanding society. Its function should also be mentioned. Because in nationalist thought, all personality-based doctrines include the principle of "nation", not "indi-

24 Ülkü Ocakları • Aralık 2020 Nehir ÇELİKKOLLU vidual". Society is not just the name given to the community in which a person grows. It is the name of the structure that creates indispensable elements for human personality such as memory, language, sense of belonging, belief, civilization and history. It is a sublime formation that conceives ideals and reflects the meaning of man. When we accept the essential identity of man as his personality; society is the cornerstone of personality. It doesn't just refer to the period in which a person lives. For example, a literary product, which is a "canon work" and originated from the members of the society, can be said even after centuries. If the society is becoming idios- yncratic, altruistic people who listen to this voice can raise it up again. One more point should be mentioned that the most developed form of society is the nation. Therefore, there is no harm in accepting the phenomenon we refer to as the "community spirit" (as it is mentioned here) as the "national spirit". When we evaluate it in the eyes of the Turkish nation, we do not mention the existence of a purebred race, but we accept the existence of the Turkish race, but what we are looking for at the point of "ancestral unity" is to belong to the Turkish ancestry; to connect the community with a spiritual power. Language Association. Language affects thought directly, as we have often stated. Pe- ople think as much as words. If a generation is compelled to speak ten thousand words, then a poet who writes a hundred thousand couplets cannot emerge from that generation. A nation that cannot raise writers is doomed to die. A nation that does not produce ideas is no longer a nation, but a community of people. Cultural Union. When we evaluate Turkish nationalism on the basis of culture, we realize that culture, as a product of the human mind, reflects the methods and means that have been tried to solve vital problems and have be-

Ülkü Ocakları • Aralık 2020 25 Nationalism and National Identity come standard over many years. Culture is different from civilization. Ziya Gökalp regarded cultures as peculiar to nations and civilization as a universal definition. These definitions were criticized by many Turkish intellectuals, especially Erol Güngör, and it was argued that civilization was peculiar to nations. While Erol Güngör evaluates culture as a spiritual element, he described the way culture is applied materially. Sayyid Ahmed Ar- vasi, on the other hand, described culture and civilization as elements that complement each other and expressed culture as the source of civilization. Along with dividing culture into two as material and spiritual, he evaluated these two elements as a whole in terms of forming the Turkish culture. At this point, it is seen that the element expressed as "culture" plays an important role in the conception of civilization from whatever point of view. Therefore, cultural unity is very important as it reflects the mental structure of a nation directly and reveals the civilization imagination of the same nation, and it is one of the main elements that make up the nation. Although we cannot evaluate the inhumane vi- sions belonging to Garba in the context of "civilization", it is understood that when the Garp culture is taken as basis, this conception reveals the mentality of the Garp nations. Today, a striking party trying to get rid of his inhuman imaginations stands out. Today, the Garp nations are trying to hide their original mentality by developing new development models based on science, law and freedom. If a Turkish civilization that believes in the nobility of knowledge and the existence of justice remembers its essence, it can become a "school" without needing to. Dormitory Association. Undoubtedly, geography is not in a structure that restricts nations. An idea that takes place under the name of "Anatolianism" in Turkish thought and that regards Turkishness as merely the Anatolian geography could not perceive nationalism in the specific Turkishness. Geograp- hy affects only physical elements and certain points of culture.

26 Ülkü Ocakları • Aralık 2020 Nehir ÇELİKKOLLU

For example, clothing and food culture can be directly associa- ted with geography, the affecting language factors can be predicted by looking at geography, but geography is not a reason for existence for any nation or civilization. It is clearly seen that Italy, which is in a very different geographical position from Rome today, has kept the Roman culture alive. As another example, the Turkish nation did not come to Anatolia and ignore its identity in the Turkistan geography. What we refer to as the unity of the country means the unity of the country, different from fitting a nation to its geography. Unlike other nations, the Turkish nation made an effort to establish a new country rather than continue its existence without a country when its country was occupied. It is necessary to evaluate the homeland consciousness of the Turks in this way. Every nation has had a homeland, but the homeland is only for Turks. National Identity. People's unconscious search for identity is the plague of our age. Undoubtedly, societies are also affected by this plague. Nations, who lose their identity and seek a new identity without showing an inclina- tion of “differentiation”, cannot escape this crisis without getting hurt. Identity exists to describe a person or society in terms of its qualities. If the identity is evaluated individually, it reflects the social characteristics of the genius. Because it is not possible to imagine an individual independent of society. Liberal movements have decayed because they consider individualism apart from socialism. With a more detailed definition; They built it independently of the individual society, therefore they could not succeed. An individualistic imagination different from personalism overturns all the material and spiritual balance of a person. Society feeds personality, human society develops. Individualism, on the other hand, is a trend that can reach the point of not counting those who do not own capital as “individuals”.

Ülkü Ocakları • Aralık 2020 27 Nationalism and National Identity

Selfishness and egoism are at the highest level, human meaning has lost. He stated that identity is indispensable in terms of individual identification. If we also refer to the social identity, first of all, we need to look at the elements that will transform the social identity into national identity: • National identity is a product of national culture. For this reason, the identity reflected by societies that cannot bring a different perspective to literature, art or any means in the world cannot be national identity. Because these societies do not have national culture. • A community may have lost its human dignity by staying under the colonization of a nation or seeking to build a new nation by taking shelter in some “ethnic” embellishments. It is not possible for a community that leaves no trace to history, does not contain any originality in creating an imagination of civilization depending on the culture, and opts for plagiarism rather than forming its language with a sedate. Mo- reover, it is very unlikely that a community that proceeds on "ethnic" grounds to act alone and not to "mind" other nations. These articles can be increased with various researches and the scope of the articles can be expanded. The Issue of Turkishness as a Top Identity. Turkish nationalism has never been based on laboratory racism. Due to its deep respect for spirituality and humanity, the Turkish nation did not approach even its worst enemy within humane practices. The Turkish spirit left traces of its sin everywhere it reflected and dazzled demonstrations blended with its deep humility. He has produced unprecedented works in literature and art, and has won many great victories in history. He enlightened the world with his thinkers and gave his right to the righteous, even if he was not himself. With the consciousness of high responsibility, he built a civilization in which there were people who could not sleep, and with this civi-

28 Ülkü Ocakları • Aralık 2020 Nehir ÇELİKKOLLU lization imagination, he addressed his generation three thousand years later. Everyone who adopts this sensitivity of the Turk and expresses himself as a Turk is a Turk. Turkishness is the primary and superior identity of everyone who accepts our national elements and does not have any ulterior motives and sincerely works for the welfare of the Turkish nation (regardless of their ethnic identity). The issue of being a supreme identity of Turkishness is not only the effort to protect and develop the Turkish nation that has existed since time immemorial, but also the effort to show the truth to those who are deceived with some false promises and who are assassinated without knowing the notions in their minds. Undoubtedly, what procedures the state determines at the point of nationalization is also important here, but if we evaluate it on the basis of Turkish statism, it would not be wrong to say that we reflect this difference to our state philosophy. The only element issue can lead to denial and the loss of meaning of national identity by bringing with it assimilation and denial policies. However, upper identity exists to build a nation spirit above all ethnic belongings with a spiritual consciousness. Result. Although the definition of nationalism determines the political-sociological attitude of nations and directly reflects the nations, it does not manifest in the same way in every nation. The fact that the Germans and the French in the region we call Alsace-Loren today put forward their understanding of nationalism with a different attitude is a product of the Garp nations trying to explain even spirituality with an opportunist approach. Although Turkish nationalism is different from other nationalisms, it has not been put forward with an "antithesis". When historical motifs are examined, it is understood that Turkish civilization is one of the oldest civilizations in the world.

Ülkü Ocakları • Aralık 2020 29 Nationalism and National Identity

Undoubtedly, our duty here is to pour ink on the works that reflect the world of contemplation of the Turkish nation, even if it is a single layer; it is working until our minds crack. REFERENCES Ziya Gökalp, The Principles of Turkism, Alter Publications, An- kara, 2014 Nurettin Topçu, The Principles of Our Nationalism, Dergâh Pub- lications, Istanbul, 1978 Sadri Maksudi Arsal, Sociological Principles of Nationality, Ötü- ken, Istanbul, 2018 Erol Güngör, Turkish Culture and Nationalism, 1989 Erol Güngör, Cultural Change and Nationalism, Place-Water, Is- tanbul, 2019 Seyyid Ahmed Arvasi, Turkish Islamic Country, Vol 1, Burak Publishing House, Istanbul, 1991

30 Ülkü Ocakları • Aralık 2020 Okan IŞIK

TURKISH IDENTITY IN THE HISTORICAL PROCESS

Okan IŞIK

Summary. In the development of Turkish identity, tradition, geography, religious belief and common sense have an important place. The Turkish name was first used by Hz.Noah, He appears as Noah's grandson. In historical sources, the word Turk, which was first mentioned as the clan of the famous Hun ruler Mete Han, was equated with the word Muslim, since the caliphate passed to the Turks in the 16th century and all the great Islamic states from the Balkans to India were ruled by the Turks. In the process that started with the French Revolution, the concept of nation that centered on "lineage" instead of a sect-oriented nation definition lost this meaning as a result of the spread of the concept. When we came to the 20th century, Turkish states avoided defining themselves as Turks due to minor differences, especially against the divide-and-rule policies of the Soviet, Iranian and Chinese states. Today, only the Republic of Turkey and the TRNC, although seen as a name given to Azerbaijani citizens, including primarily a result of increased nationalist movements throughout the world in all regions Turan Turkey awakens consciousness. Western scientists try to describe the Turks and the name Turk

Ülkü Ocakları • Aralık 2020 31 Turkish identity in the historical process. as a society that reached the late civilization by dating back to the 6th century. However, it is possible to encounter Turks since the beginning of history. Famous German scientist Prof. Dr. Fritz Neumark "If you exclude Turks from world history, there will be no such thing as history." He expresses this situation in the best way. When we examine the meaning of the name "Turk", which has influenced all societies throughout history, the famous Turkish Sociologist Ziya Gökalp states that the word Turk means "Traditional, Traditional". German Turco- logist FWK Müller, "strong, powerful"; Kaşgarlı Mahmut said that the name “Turk” was given to the Turkish nation by God and means “age of maturity”. The Word "TURK" in Religious Texts. We first encounter the traces of Turkish in history in the Torah. In the part that tells the events after the Flood story in the Torah,He states that Yafes, the eldest son of Hz. Noah, has a son named Gomer and that he has a grandson named Togarma from this son. He reports that his son Togarma is also the ancestor of the Turks. According to these two sources, it is reported that Togarma had many children and gave these children names such as Peçenek, Hazar, Bulgarian, Avar, Uygur and Oğuz. Islamic sources, on the other hand, use the word Turk instead of Togarma when counting the children of Yafes. Kaşgarlı Mahmut, on the other hand, states that this person named Turk was named by God and it means "Age of Maturity". Turkish sources provide information on this subject for the first time in AD 960. In a correspondence between the Khazar ruler Yusuf Khan and the Umayyads of Andalusia, Yusuf Khan states the following: “... In your letter, you ask which people, from which lineage and tribes we come from. Know that from the sons of Japheth, from the sons of his son, from Togarma (we are coming) ... " Today, as a result of scientific researches made by scientists who are interested in the science of history, ethnology and anthropology,

32 Ülkü Ocakları • Aralık 2020 Okan IŞIK it has been revealed that the Turks came from Yafes, but there is no definite statement that a person named Togarma or Turk lived. Today, in the research about Cimmerians, one of the ancient tribes, it has been revealed that Cimmerians are one of the first Turkish states. The Origins of the Turkish Name in Historical Resources. The first source to mention Turks in historical sources is the Chi- nese Sources that established close relations with the Hun Turks. In Chinese sources, the word Turk is first mentioned as Tu-küe, which was given as the size of the Hun rulers. Although Chinese sources only dynasty families report it as the name of the, it is a controversial situation. My personal opinion is that the Hun State dominated a large part of Asia. It also dominated other nations living in this geography. The point that the Chinese want to express as the ruling family; Unlike other societies living under the rule of the Huns, it may be to describe the name of the ruler who belonged to the ruler. Until 30 years ago, it was controversial who the Scythians were. However, as a result of the research carried out in this process, it was certain that the Scythians were a Turkish society as a result of the studies carried out at the beginning of the 21st century. The famous ancient Roman geographer Pomponius Mela, who lived in the 1st century AD, mentions Turcae when counting the societies located in the north of the Anzac sea. Philosopher Gaius Plinius, who lived in the same years, refers to the people living here as "Tyr- cae". Today's research has revealed that this state, where the Bosporan Kingdom exists in this region, speaks Scythian. The Eastern Roman sources report that the Göktürk ambassador also spoke Scythian in the 6th century AD, showing that these two communities were the same. Although Turks are mentioned directly in the sources we have mentioned so far, they did not name these nations as Turks and made similar expressions to the word Turk. There may be two main reasons for this: either the word Turk did not take its modern form, or other tri-

Ülkü Ocakları • Aralık 2020 33 Turkish identity in the historical process. bes could not write correctly because they heard a new word, and they wrote it as they could.

First Sources with Turkish Name. The sources we have explained up to this section are important in terms of forming the origin of the word Turkish. With more studies about these periods, these words will be finalized. The Turkish expression as we use today in history first appeared in Persian sources. In Per- sian texts, he first comes across the word "Turk" in 420. Persians who used the expression Turan until this date when naming the societies be- yond the Seyhan River used the Turkish name for the first time in this period. Between the years of 515-530, he took soldiers from a society they called "Turk Hun" (Strong Hun) and marched on Byzantium. He inflicted a heavy blow on Byzantium with this army of warriors. This society, which the Byzantine historian Procopius called "Sabiri", is undoubtedly the Sabir Turks. NÂBİGA ez-ZÜBYÎNÎ and Nucmän b. In his poems, al-Hâriş again mentioned Turks and used the word "Turk". ACQUIRING THE OFFICIALITY OF TURKISH IDENTITY The The first state established under the name of the Turk, which we know for sure, and whose citizens are called Turk, is the Gök-Turk Khanate. This state, which was founded by Bumin Khan in 552 AD, is referred to as Tu-cüeh (Tuk-yu) in Chinese sources. Although the identity of this state was discussed until the dissolution of the Orkhon Inscriptions in 1893, it was included in western sources as Tukyu Turks. In these inscriptions, which were deciphered by the Danish linguist Vilhelm Thomsen in 1893, the name of the state was Turkish Khanate; It is certain that the name of the buddha who formed the state is Turk Budun. When we examine both the inscriptions and Chinese sources, we find that the meaning of the word Turk in this period means people who speak Turkish and belong to the Turkish

34 Ülkü Ocakları • Aralık 2020 Okan IŞIK tradition. Because, while talking about the other Turkish states established in this period, the expressions "Turk Budunu" and "Turk Begi" are used. After this date, Turkish naming continued in its modern sense. In the 11th century, the word "Turkmen" appeared in addition to the word Turk. There are various claims about the word Turkmen. According to a claim, Turks who were Muslims started to be called Turkmen. According to another opinion, they are Turks who have settled down. According to opinion is a combination of sand and Turkish words. In this regard, Kaşgarlı Mahmut, in his book Divan-ı Lügatit Türk, “The person who asks 'Who are you' is given the answer 'Turkmen'. This means I am Turkish. " He stated that the distinction between Turk and Turkmen was only a way of saying. Shortly after the Turks accepted Islam, the Turks took the title of guardians of the religion of Islam. After Tuğrul Bey's protection of the Abbasid caliph, he assumed the titles of Rüknü Devletd-Devlet (Dinin Pillar) and Malikül-Meşrik and Magrib (Sultan of the East and the West), which played an important role in the expansion of the meaning of the word Türk. Shortly after Sultan Alparslan's conquest of Anatolia, western sources about the Crusade were named Anatolia as Turchia, which means the homeland of the Turks. Muslim Turks became a nation that played an active role in the world political scene in the 10th and 11th centuries. While they were raiding in the east under the leadership of Mahmut of Gazneli; In the west, raids were made to the Seljuks and Eastern Rome. During the Mamluk period, which followed the Ayyubids, Tur- kish domination was observed in Africa and the Mediterranean, especially in Jerusalem and Egypt. From this time on, the word Turk for the world has been synonymous with the word Muslim. In the 16th century, western travelers made Turkish names to describe the Muslims they encountered in the region they visited.

Ülkü Ocakları • Aralık 2020 35 Turkish identity in the historical process.

When we come to the Ottoman Empire, we encounter a world-dominant state in which a large number of nations live together. Although it was ruled by Turkish tradition until Fatih Sultan Mehmet, the expanding border and with the participation of people from other nations, they moved to a new nation system. The Turkish name was frequently encountered in early Ottoman sources such as Tevarih-i âl-i Osman, Gazavatnâmeler, Menâkıbnâmeler, written before the Millet system. In this system called the "Millet System" brought by Fatih Sul- tan Mehmet, people are classified according to their sects, not their ethnic identities. As a result, the Turkish-Muslim distinction has disappeared. The Turkish Identity Becoming a National Identity in the Tanzi- mat Period. The Ottoman State, which was the state most affected by the nationalist movements that started after the French Revolution, entered the process of renewal with the Tanzimat. Although he tried to unite all his subjects under a single Ottoman identity, he did not succeed in this. Then Islamism, even though unity and unity was tried to be achieved with the idea of, no result was achieved. The last time the Committee of Union and Progress came to power, Turkism and Turkish identity came to the fore. Turkism and Turkishness are seen as saviors in Yusuf Akçura's "Three Styles of Politics'' and Ziya Gökalp's "Turkification, Islamization, Recognition". During this period, Dr. Even intellectuals of Kurdish origin and extreme western admirers such as Abdullah Cev- det began to call themselves Turks. After the proclamation of the Republic, declared in the Consti- tution in 1924, "The inhabitants of Turkey without citizenship as religious and racial differences (Turkey) Italian kindly." Turkish word has become a national identity.

36 Ülkü Ocakları • Aralık 2020 Okan IŞIK

CONCLUSION Turks are the society that most influenced world history throughout history. The concept of Turkish has become controversial. The claim that the word Turk does not actually represent a race or even is a supra-identity is voiced by both western communities and by some sold local authors. It is undoubtedly certain that they dreamed of a similar disintegration in Anatolia, just like the Uzbek-Kyrgyz-Turkmen divide in Central Asia. However, the concept of Turk is not a supreme identity, but a nation's name in its full sense. Their first origins are Dating back to Hz.Noah, Turkish identity has gone through various stages throughout history. Sometimes it appears as a person's name, sometimes a dynasty name, sometimes a state name, and sometimes as the name of all people who believe in a religion. However, they have always preserved their existence as a whole. REFERENCES. Cihan, C. (2015). Turkish-Sassanid Military Alliances and Turks in the Sassanid Army / TurkSassanian Military Alliances and Turks in the Sassanian Army. Mustafa Kemal University Social Sciences Insti- tute Journal of, 12 (32), 89-107. Durmuş, İ. (2017). The Emergence, Meaning and Distribution of the Turkish Name. Gazi Academic Perspective, 10 (20), 37-47. Ergin, M. (2016). Orkhon Monuments, Istanbul: Boğaziçi Pub- lications. Kafesoğlu, İ. (1958). Turkmen name, meaning and nature. Jean Deny Gift, 121133. Kafesoğlu, İ. (2005). Turkish national culture. Ötüken Neşriyat AŞ. İstanbul Karatay, O., & Duranlı, M. (2013). Letter of Hazar Khan Yusuf to Andalusia. Bilig, (64), 199-230. Öz, M. (2008). Some thoughts on Turkish identity from a historical perspective. Hacettepe University Turkic Studies (HÜTAD), (8), 219-226.

Ülkü Ocakları • Aralık 2020 37 Turkish identity in the historical process.

Şeşen, R. (1969). Turks According to the Ancient Arabs. Turkish Journal, 15, 11-36. Şeşen, R. (1985). Turks and Their Countries According to Islamic Geographers. Turkish Culture Research Institute publications, Ankara, Tarhan, MT (2002). First Turks in the Front Asian World, Cim- merians and Scythians. Encyclopedia of Turks, 1, 597-610.

38 Ülkü Ocakları • Aralık 2020 Instructor Dr. Cihat Burak Korkmaz

THE IMPORTANCE OF LANGUAGE IN NATIONAL IDENTITY CONSTRUCTION

Instructor Dr. Cihat Burak Korkmaz

“The national language and national identity of the Turkish nation is prevalent and will remain essential ... " Veteran M. Kemal Atatürk

Nation and National Identity Concepts. Being able to present a national identity is primarily the result of a power and will that requires being a nation. According to the definition of the nation, “The nation is neither geographical, nor racial, political, nor voluntary. The nation is a common language, that is,of who have received the same training a group individuals”(Gökalp, 1982: 278), expressing it as a community that is common in language, religion, morality and sense of beauty, that is, it is made up of individuals who have received the same training. Similarly, Mustafa Kemal Atatürk: “The society rich memory,that is formed by the unification of people who have a heritage of who have a common desire and possible to live together, and who share the will to preserve the heritage, is called the nation” (İnan, 1969 : 23). Definitions based on this, the Turkish nation does not rely on a racial and genetic basis, bear all the national identity elements that make up the culture and are determined to pass them on to future generations; It points to a society of moral, educated, discipli-

Ülkü Ocakları • Aralık 2020 39 The importance of language in national identity construction ned, hardworking and high character people. Because "How happy to be a Turk!" The maxim should be known as the common motto of those who promised each other about the issues mentioned above, not a ran- dom word. However, everyone connected with the Turkish Constitution citizen of the Republic of Turkey and the Turkish count recognize the right of citizenship to anyone. Both Gökalp's and Atatürk's views on the nation and national identity are the product of an understanding that is completely far from racism or the understanding of tribe, and that can be gained through education based on culture and will. The understanding of cultural and objective nationalism derives from the depths of Turkish history and the characteristics of the geography in which it lives. This understanding is reinforced by the principles of uniting the citizens around common ideals, keeping the national consciousness alive and making the national will sovereign. Understanding of nationalism is a manifestation of the philosophy of the founder of the Republic of Turkey; The desire to create a cohesive society by eliminating all kinds of class and group differences aims to unite the people of the country at the level of citizenship, together with the prevention of ideological concerns. Human societies become a nation on the geography they live in by taking the name of the nation, that is, they become a state, an existing nation and they continue the state traditions by passing them from generation to generation; It is evaluated as an instinctive behavior pat- tern just like eating, drinking and survival. The literal meaning of the concept of National Identity, which emerges as a natural result of the naturalization process, is actually revealed by the examination of both words that constitute it. At this point, the lexical meaning of the word group is "A nation's unique way of thinking and life, language, customs and traditions, the set of features formed by social value judgments and rules, national identity." (TDK, 2020). In other words, the manifestation of the material and spiritual values of the human community that has promised unity in grief and

40 Ülkü Ocakları • Aralık 2020 Instructor Dr. Cihat Burak Korkmaz joy. What are you The answer to the questions is the explanation of the national identity of a person or nation. In fact, the components that make up this definition and the answers to the related questions are considered as the basic principles of being a nation. National identity is based on a common denominator called national culture. National identity is the sum of common aspects of a human community at the highest level, values and behaviors based on nationality coming from the depths of history, and values and behaviors to which the concept of religion is added. From this point of view, the concepts of Turkish and Islam express the national identity of our nation.

Voice Flag of Our National Identity: Turkish. What are the elements that make up the identity of a nation are mentioned above. However, the concept of language has an important place in these components. Because “People speaking the same language form the basis of a social being called nation. Since language is a vehicle that conveys feelings and thoughts to human beings, it saves human communities from being a crowd or mass and turns them into a society, that is, a nation with a union of feelings and thoughts. (Kaplan, 2016: 35). Language is also the dominant element of our common culture. Nations reach their past through their languages; designs for their future with it again. The richer the common language of the nation, the more developed its culture. At this point, a prediction should be made about the nation, based on the concepts and expressions in the basic works of the nation and the language of the nation. He points to many features of the world such as reading, perceiving, living, fighting and ruling: “... When the blue sky on the top and the greasy ground at the bottom, human beings were made between the two. My ancestors, Bumin Kağan, and Istemi Kagan, were seated on human beings. He sat down and held the tradition of the Turkish nation and organized it.

Ülkü Ocakları • Aralık 2020 41 The importance of language in national identity construction

I always have enemies on all four sides. By sending an army, he always captured the nation from all four sides and always subjected it. He made the head bow and kneel ... ”(Ergin, 2009: 9). Having adopted the motto of advancing science and technique a few centuries later, the Turkish nation has continued its will to advance its culture with its language by raising valuable scientists in every branch of positive sciences. The famous linguist of the period, Kâşgarlı Mahmud, describes his Turkish and Turkish description in the introduction of his work Dîvânu Lugâti't-Türk as follows: “... I am saying by taking an oath, I have heard from one of the reliable sect leaders of Bukhara and another sect leader from Nishapur. They both declare in their bills that you learn the Turkish language when our Yalvac (Prophet) tells the doomsday documents, the turmoil of the End Times and that the Oghuz Turks will arise, because for them there is a long-lasting sovereignty. If this statement (hadith) is true, it will be a very necessary task to learn the Turkish language, let their questions be upon them. If this is not true, the mind commands it. God raised the sun of the state, the Turkish bastions, and rotated the feleks on their properties. God called them Turks and made the earth ilbay, and removed the khans from them. He gave the halters of the nations of the world into their hands and made them superior to all. He made those who work with them cherished and the Turks made them reach their every wish and protected them from the evil of the wicked. In order to be protected from being a target for them, what is rationalized is to follow their way, to speak with their language so that they can listen to their troubles ... ”(Akkoyunlu and Ercilasun, 2014: 177). The Dede Korkut Book (Kitāb-ı Dedem Ḳorḳud Alā Lisān-ı Tāife-i Oġuzân), which penned all the cultural and sociological elements, constitutes the memory of idealized tradition experiences in which the consciousness of being a nation is explained around ideal values as well as being a living memory of Turkish culture and history (Ünveren

42 Ülkü Ocakları • Aralık 2020 Instructor Dr. Cihat Burak Korkmaz

, 2020: 183). "The Dede Korkut Book is a work of strength and structure that can strengthen Turkish nationalism and unity, as the essence of Turkish national culture and traditions, a reflection of the Oghuzs and Turkish national consciousness and a bridge built with the past." (Sepetçioğlu, 1998). Based on the twelve stories in the Dede Korkut Book, theTurkish national identity cultural values that constitute the are as follows: Fi- gure 1. Values in the Dede Korkut Stories. Deveci, H., Belet, D., & Türe, H., (2013).Dede Korkut Stories Values in. Electronic Journal of Social Sciences, 12 (46), 294-321. The founder and first ruler of the Karamanoğulları Principality, who knows very well that national identity can only exist with language, state-nation integration can be achieved through language unity, and the principle of the National State can only be achieved with a national language Mehmed I or Karamanoğlu, is a Turkish-loving state known as Mehmed. With a decree published on May 13, 1277, the director said, "Now, never back in the council, in the dervish lodge, in the parliament, in the square and even everywhere to speak the Turkish language." The verdict has taken a decision stance. In recent history, Kamûs-ı Türkî is the first Turkish to Turkish dictionary whose name has the word Turk. In this dictionary, Şemseddin Sami extracted the Arabic and Persian words that were used in Otto- man Turkish but did not enter the spoken Turkish; He focused on Tur- kish words. In addition, he gave place to the words specific to Eastern Turkish and Anatolian Turkish, which he believes should be reintrodu- ced in order to enrich Turkish. The people who started the New Langua- ge movement by gathering around Genç Kalemler magazine were also the art and intellectuals who led the Turkism movement of the time. The most permanent breakthrough in the simplification of Turkish has been achieved by New Languages. Gathering around the magazine "Genç Kalemler" in Thessaloniki in 1911, New Languages first introduced the

Ülkü Ocakları • Aralık 2020 43 The importance of language in national identity construction concept of National Literature. Young Pens and New Language movement led by Ömer Seyfettin, Ziya Gökalp, "A national literature can be created with a national language." they put forward their view and accepted and declared the following principles in order to simplify Tur- kish 1- Not using Arabic and Persian grammar rules, removing the combinations made with these rules, 2- Writing Arabic and Persian words as they are said in Turkish, 3- Notwords from other Turkish Dialects,Creating taking 4- A new written language based on Istanbul speech, 5- Language and the liberation of literature from east-west mi- micry. This new understanding of language and national literature, which spread among Turkish poets, writers and intellectuals in a short time, became a literary movement and almost all poets and writers of the period produced works with this understanding. Some of the poets and writers who worked in plain language in this period are: Ziya Gö- kalp, Ömer Seyfettin, Faruk Nafiz, Halit Fahri, Orhan Seyfi, Yusuf Ziya Enis Behiç, Halide Edip, Yakup Kadri, Refik Halid, Reşat Nuri, Yahya Kemal; Although not involved in the Turkist movement, Mehmet Akif, Süleyman Nazif ... In the simplification and development of today's Tur- kish, the New Language Movement is the first period, and the second period is the Language Revolution period, which started in the 1930s. In this period, under the leadership of Atatürk, the state hand extended to Turkish; Simplification and Turkishism have been turned into a state policy. The adoption of the Latin Alphabet in 1928 and the establishment of the Turkish Language Research Society in 1932 and the Turkish Language Association in 1936 enabled Turkish to be researched and studied as well as simplified and enriched.

44 Ülkü Ocakları • Aralık 2020 Instructor Dr. Cihat Burak Korkmaz

CONCLUSION. Language is a nation's tool of understanding and expressing the world, the source of thought and expression of the members of the nation; It is a means of transferring the culture of the nation to future generations. What makes a nation strong is its strong language and the abundance of works it has produced with this language. Because every word and expression created through language is the property of that nation; the right of use only develops within the boundaries of the language of that nation. The duty of Turkish nationalists; To know that language is not just a wall made of sounds, words and rules, and to realize that this wall is a wall built between the cherished heart of Turkishness and its enemies. In the development part of the study, those who know very well the role of language in forming national identity and who have deliberately served Turkishness lovers,served Turkish, are mentioned. These services are some important examples that will shed light on the historical course of our language, which we use today and is like the white milk of our mothers. In addition, the following words of the Wise Leader of the Turkic World, Devlet Bahçeli, who spoke in Turkish to the whole world by organizing a Turkish-themed meeting in Konya on 24 August 2013, became a stamp in history written in gold letters: “Now we say Turkish and challenge darkness, confusion and chaos in Turkish. We are reading. We look at life, truth and humanity in Turkish. We address events, developments and the human conscience in Turkish. So much so that the sign of our existence is Turkish. The source of our culture is Turkish. The umbrella of our union, the roof of our brotherhood, the proof of a thousand years of cohesion are in Turkish. √ Turkish is our destiny, our people will remain like this. √ Turkish is our sacred, our pole, our personality will continue to be like this. √ Turkish is our glory, our chastity, and our deeply rooted pillar of our wisdom.

Ülkü Ocakları • Aralık 2020 45 The importance of language in national identity construction

And this column should not collapse, it will not collapse. You should know that the fountain of our hopes is Turkish. You should know that both the sound and the nida that will not be missing from our sky dome are in Turkish. If Turkish is silent, Turkishness will stop. If Turkish is silent, our Almighty Religion will be very sad and weird. If Turkish becomes weaker, the Turkish and Islamic world will face damages and losses that are impossible to repair, describe and allocate. It is not possible for us to allow this. " REFERENCES. Akkoyunlu, Z., & Ercilasun, AB (2014). Dîvânu Lugâti't-Türk. Ankara: TDK Publications. Deveci, H., Belet, D., & Türe, H. (2013). Values in the Dede Kor- kut Stories. Electronic Journal of Social Sciences, 12 (46), 294-321. Ergin, M. (2009). Orkhon Inscriptions. Istanbul: Boğaziçi Publi- cations.Gokalp, Z. (1982). Articles VII: Writings in the Little Journal. Ankara: Ministry of Culture Publications, 387, Ziya Gökalp Series, 17. İnan, A. (1969). Civic Information and Hand Writings of M. Ke- mâl Atatürk. Ankara: Turkish Historical Society. Kaplan, M. (2016). Culture and Language. Istanbul: Dergâh Pu- blications. Sepetçioğlu, MN (1998). Comparative Turkish Epics. Istanbul: İrfan Publishing. Unveren, D. (2020). A Love Area of National Identity in Teaching Turkish: The Epic In Which Salur Kazan's House Is Pillaged. Language and Literature Studies (DEA), 175-199. Turkish Language Society. Retrieved in September 2020 from https://sozluk.gov.tr/.

46 Ülkü Ocakları • Aralık 2020 Hüseyin Efe KARATAY

NATIONAL IDENTITY - MODERNIZATION AND ZIYA GÖKALP

Hüseyin Efe KARATAY

Login The regression process in the Ottoman Empire, which started in the 16th century and continued until the 20th century for various reasons, ended with the victory of the War of Independence. From this date on, the Turkish nation has built the 17th Turkish state around these "national" issues, remembering its own identity in a cultural context. The Republic of Turkey is the most important factor in the national consciousness with the State of establishment of "the people" has been. The intellectuals of the period and the late Ziya Gökalp were undoubtedly the most important factor in the formation of this national consciousness. As a result of the French Revolution in 1789, the "national spirit" and "desire to become a nation state" that spread rapidly to Europe and the whole world were mostly the multinational states; therefore, it also affected the Ottoman Empire. The movement of nationalism, which spread unabated throughout the world, brought along various rebellions against the Ottoman Empire. During this period, Turkish nationalism began to appear among the Turkish intellectuals of the period. As a result of this situation, the National Literature movement, which was initiated by a group that wanted to build Turkish identity, also realized the process of becoming a national state of the newly established Tur- kish state.

Ülkü Ocakları • Aralık 2020 47 National Identity - Modernization and Ziya Gökalp

Ziya Gökalp, one of the founders of National Literature, has been the lead of this process. We will examine our process of gaining national identity and our prescription of modernization at this stage under two headings, specific to Gökalp. The Formation Process of National Identity and National Litera- ture. “The term nation originated thanks to nationalism, which is the work of modernism. Nationalism, on the other hand, has brought with it a distinctive modern understanding of the state. " It must be said around this view that nationalism has formed the nation with its cultural ties in modern terms. There is a need to explain the values of the community called the nation, which it is in, that it has created, and which it rules, through texts. This is the aim of the intellectuals of the National Literature Pe- riod. He explained himself to the nation with texts. Because the historical process has caused the nation to lose its own identity and to have a complex against other societies. The aim of the National Literature Age; It is to remind the society that has lost its culture and forgot who it is. Therefore, this period is also a period of "canon literature". Because canonical literature does not only represent national identity; In addition, it aims to bring the spirit of nationalism to the society. Therefore, canon literature emerges in difficult times in all nations and provides the resurgence of the nation. Important turning points are required for the formation of narratives that will enable the formation of a canon. These turning points for the National Literati are the First World War and the Çanakkale Victory. To illustrate this, the story of Ömer Seyfettin “After Çanakkale (1919)”, one of the cornerstones of the National Literature, is a clear example of this. "Turkish national literature as a canon, (...) through magazines such as Genç Kalemler, Türk Yurdu, Yeni Mecmua, Küçük Mecmua '' 'toon Turkish history, language, literature, art, ethi- cs, culture, folklore. research or basedThey contribute to the awakening and spreading of the thought and consciousness of Turkishness by

48 Ülkü Ocakları • Aralık 2020 Hüseyin Efe KARATAY including written literary texts in their pages. This system was made doctrinal by Ziya Gökalp, Turkification, Islamization, Modernization (1918), New Life (1918) and Principles of Turkism (1923). "Benedict Anderson (...) finds the power to simultaneously evoke the same thoughts among members of a national culture whose boundaries are defined by language (...) in a written literature of intellectual character." Therefore, we can say that National Literature, which is a canon, should be written and an awareness movement should be initiated towards the people by writing it by the intellectuals. In the first stage, Gökalp has produced works that intend to realize this situation, and explained the reasons for its importance and necessity in his famous article "Towards the People''. We can examine Ziya Gökalp's influence on Turkish literature in two periods. The first stage of this process is the period from 1908 to 1922. This process is the formation stage of national literature. At this stage, Gökalp aimed this with his poems "Golden Epic" and "Red Apple ''. In addition to these works, there are tales and legends that he created by including Turkish mythology. The aim is to contact the collective consciousness of the Turkish nation and to light the national fire. "Ergenekon", one of the legends, is the most special for him. Because with the Ergenekon epic, the Turkish nation found a shelter as their ancestors did centuries ago and were reborn from there. The Ergenekon Epic is exactly suitable for the conditions of the period. A steppe is needed to rise again and lead the way. This gray wolf will find a name in the following years and become Atatürk. The gray wolf motif used by Gökalp was instrumental in laying the foundations for the coming years. The part that has been evaluated so far is the works whose infrastructure was created for the purpose of creating a national spirit until 1922, and as a matter of fact, history has witnessed that it yielded results. The process that will take place after 1923 will determine the moves of the newly established Turkish state towards becoming a national state.

Ülkü Ocakları • Aralık 2020 49 National Identity - Modernization and Ziya Gökalp

National State Structure and Principles of Turkism. The Principles of Turkism is not a short piece of work that we will do here in terms of content. Because Principles of Turkism is a road map for the Republic of Turkey. Therefore, the subject of our borders will work. Established to examine the issues over which we considered necessary in the new nation-states to the principles of the national. Because perspectives on the meaning of life all the founders of the Republic of Turkey are national. At this point, Mustafa Kemal Atatürk tries to light the national spirit fire by emphasizing the collective subconscious as much as Ziya Gökalp and Ömer Seyfettin. Atatürk's statement, "The power you need is in the noble blood in your veins!" is one of the clearest references to the collective subconscious. I think it will be easier to understand the importance that state founders attach to national identity with the evaluation we will make from this window. In the post-Republic period, Gökalp created the content of the new period with the Principles of Turkism. In the work, which is a new road map, the innovations that need to be made in many areas, the steps and methods of these innovations are explained. However, we think the most important issue here is the "Towards the People" principle. Because, as a result of what happened over the centuries, the intellectuals have moved away from the people; It is necessary to realize that they are establishing a new artificial world and therefore they are far from the public and this situation must be compensated. Gökalp explains this issue in his famous article “Towards the People”: “Why will the elite go to the people? Some answer this question as follows: "The elite should go to bring national culture to the people." However (...) the thing called national culture exists only in the public. (...) So, the elite's going towards the people may be for the following two purposes: 1) To go towards the people in order to get national culture education from the people. 2) To go to the people to bring civilization to the people Indeed, it is for these two purposes that the elite will go towards the people. The elite can find national culture only in the people. (..) So, going towards the people has

50 Ülkü Ocakları • Aralık 2020 Hüseyin Efe KARATAY the nature of going towards the national culture. Because the people are a living museum of national culture. " Thus, according to the great thinker Gökalp, in the formation of national identity and in the culture to be built by bringing the people together with civilization, the intellectuals who have received their education in a European way will carry civilization to the people; the people will teach the national culture they do not know, so that the road map of the new republic established will be drawn to these dimensions. We understand with these comparisons that Gökalp and Atatürk are in the same line. Therefore, the new life built is organized based on the views of these two thinkers. This statement, which is the proof of our view, wasuttered once again by Atatürk: "The father of my soul and body is Ali Rıza, the father of my excitement, Namık Kemal, the father of my ideas," Ziya Gökalp. In addition to this word, it is possible to see the intellectual effects of Gökalp in Atatürk's reforms. Result. Literature is capable of reflecting everything that happens in life. By preparing all the emotions, situations and events of human life in a good form, you can reflect on the reader, that is, on society, through literature. However, the domains of literature are not limited to this. “Literature can easily create a circle of believers around itself. This is the emergence of the 'canon' forming character that literature carries. Canon is a holistic structure formed by texts that contain national and social values and goals. Here, intellectual and ideological texts find a place for themselves as well as literary texts. Because canons have a basic feature of being easily and easily accessible by everyone. The literary reconstruction of the Turkish nation and the process of the establishment of the Republic of Turkey is provided to deliberately take on this role. " It was the late Ziya Gökalp, who started with the aim of constructing national identity through simplification in language with the Yeni Lisan article published in Genç Kalemler magazine in 1908

Ülkü Ocakları • Aralık 2020 51 National Identity - Modernization and Ziya Gökalp and who determined the path of the national state in a doctrinal structure with the Principles of Turkism prepared in 1923. Turkish Hero Forgotten Turkish identity with the works he prepared belonging to literature shed light on the way reconstruct the;salva- tion torch was lit.determined the rival period after the Wars at the front must first be won in minds.For this, there must be a common belief, a idea. This achievement depends on bringing the society together in a cultural context.Gökalp poems, epics,that he created by targeting the collective unconscious great realizing this enlightenment with his tales and other works has had a share in. Today, we still around the world understand our yesterday, our present and our future as "national";We continue to evaluate it with a national spirit. REFERENCES: In the Context of Reconstruction of Turkish Identity, Ziya Gö- kalp, p. 124. Ziya Gökalp in the Context of the Reconstruction of Turkish Identity, p. 130. In the Context of the Reconstruction of Turkish Identity, Ziya Gökalp, p. 128-129. Veteran Mustafa Kemal Atatürk, Speech, Address to Youth. Ziya Gökalp, Principles of Turkism, p. 46-47. Hülya Argunşah, The Role of Literature in Creating National Identity and Ziya Gökalp, p. 25

52 Ülkü Ocakları • Aralık 2020 Ahmet Serdar AYDIN

EROL GÜNGÖR AND THE CONCEPT OF NATIONALISM

Ahmet Serdar AYDIN

“Never hold back in protecting Turkishness, nationalism and national values. The late Prof. Dr. Erol Güngör and the late Prof. Dr. With the path opened by Mr. Mehmet Eröz and the inspiration they give, you mature your ideas. " Leader Devlet Bahçeli.

LOGIN. Kırşehir ... The year 1938 ... A son of Abdullah Sabri and Zeliha Gülsen , who was a religious family, was born and named him "Erol". Erol, a figure that will grow in the qualities that marked a century will take place in Turkey's ancient history. Erol Güngör completed his primary and secondary education in his hometown, Kırşehir. He completed his childhood life in the heart of Anatolia, in an atmosphere of history and culture. For this reason, he became interested in history and philosophy. While learning the old writing in middle school years, he received Arabic education in high school. He graduated from Kırşehir High School in 1956 and entered Istanbul Faculty of Law. Later, he transfer- red to the Faculty of Letters Department of Philosophy. Name at the university with his determined work. Güngör, who got his, completed

Ülkü Ocakları • Aralık 2020 53 Erol Güngör and the Concept of Nationalism his undergraduate degree in 1961 and worked as the assistant of guest academician Hains at the university where he was educated. Later, he became an assistant in the Department of Experienced Psychology, that is, Experimental Psychology,social that has not yet a new branch of science in. In Psychology Developed itself Turkey.He completed his doctorate in 1965 with his thesis titled “Aesthetic Organization in Ver- bal Buildings”. Güngör had already begun to make an impact on the whole world with his work. He went to America in 1966 at the invita- tion of social psychologist Kenneth Hammound from the University of Colorado, USA. At The Behavioral University he went. He got involved in the research of an international team at the Institute of Sciences at the to. Güngör returned to Turkey in 1968, before his execution began as an assistant Experimental Psychology social psychology courses at the Department. During his military service, he prepared his thesis titled “The Role of Language in the Resolution of Interpersonal Disputes”. This thesis with the Professor in 1970. The title of Güngör, social psychology in Turkey with scientific publications and lectures given at the university has made an important area. Güngör has held various positions in the Prime Ministry Planning Organization, the Ministry of National Education and the Ministry of Culture. In 1978, he became a social psychology professor with his thesis titled "Studies on the Psychology of Values", where he studied the relationship between the general value system and moral values. He was appointed as the rector of Selçuk University by YÖK in 1982. He died in Istanbul on April 24, 1983 as a result of a heart attack during his tenure as rector. Nationalist Thought in Erol Güngör. Erol Güngör was very influenced by Ziya Gökalp when he was still young. With his interest in history and his national feelings, Gün- gör, with the influence of Ziya Gökalp's works, discussed the idea nationalism socially apart from the ideological dimension.

54 Ülkü Ocakları • Aralık 2020 Ahmet Serdar AYDIN

This is one of the main reasons why he became interested in philosophy at a young age. He wrote for nationalist magazines and newspapers of the period. Türk Yurdu, Hisar, Turkish Union, Töre,Turkish Literature, Turkish Culture, National Education and Culture, National Culture, Konevî, Toprak and Diriliş magazines and the Nation, Every Day, New Thought, New Spokesperson, Road, Detailed News, New Istanbul and He focused on the identity of the society with his articles published in Ortadoğu newspapers; focused on identity problems in society. Socially explained the concept of nationalism; he focused on the identity structure of nationalism. Güngör, who deals with national identity in the context of culture, has written many works based on culture and nationalism. The national structure consists of a nationalist course today as the Republic of Turkey Turkey's culture built on foundations. This is exactly the reason why Turkish national culture has not disappeared among the westernization movements. The studies carried out in the field of national identity in line with Atatürk's orders are very important for the protection of Turkish culture. Güngör briefly explained the situation in the following way: the cultural policy of the Republic of Turkey, by far its inception, has been the two main sources. The first of these is "Nationalism" started before the Republic and continued with it, and the second is the "Westernization" policy that started before the Republic and continued with it. As it can be seen here in the Republic of Turkey, to reach the level of contemporary civilization as it abandons its policy of Wester- nization; It is understood that a nationalist policy was followed in order to prevent the loss of identity under the name of westernization. Ziya Gökalp's distinction between culture and civilization was welcomed very positively (as expected, desired; positive) in his own time and was adopted by Islamists as well as Turkists.

Ülkü Ocakları • Aralık 2020 55 Erol Güngör and the Concept of Nationalism

It can be argued over the elements that he shows as the content of culture and civilization (the essence of culture and civilization, the burden of meaning it carries) ... But Gökalp's attitude on this issue is more important than content disputes. Since civilization represents the common aspects of various cultures, a community can have both a national culture and a common civilization. Here is the main criterion that distinguishes nationalists from all kinds of internationalists (those who advocate for conformity between the social classes of nations and to behave together); it is the adoption of this idea by the former but the rejection by the latter. This view of the nationalists brings together the concepts of national sovereignty and national state. The political organization we call the state is established to keep the material and spiritual culture of a nation alive and to eliminate the dangers that prevent it from living and developing. That is why the communities that want to become a nation are struggling to attain political independence as soon as possible. The shocks and disintegration in the political organization of a nation that has made the state the main pillar of the national existence like the Turks constitute the greatest danger in terms of the continuation of the national life. Final Words About Erol Güngör. Erol Güngör has made a name for himself with his work in the field of social psychology, and went down in history with his nationalist-based ideas. Nationalism has worked knot by knot, revealing the issues of nationalism that are not mentioned much today. He studied and explained concepts such as history, culture, morality, religion, and custom from a philosophical dimension. Today, we owe the observation of social benefits in the practice of nationalism to his deep studies. If we examine nationalism in an opinion debate, we have to apply to his work to eInfluenced by Ziya Gökalp and Mümtaz Turhan, Güngör working field of social psychology also influenced many intellectuals . It is certain that in the future, many personalities will work on his works; they will be influenced by

56 Ülkü Ocakları • Aralık 2020 Ahmet Serdar AYDIN his intellectual world. And Güngör will be remembered for centuries. On the occasion of this article, I remember him with respect and mercy. LET THE SPIRIT AND THE SPACE BE HEAVEN!

REFERENCES. GÜNGÖR, Erol, Turkish Culture and Nationalism, Earth-Water Publications, Istanbul: 2019 GÜNGÖR, Erol, Culture Change and Nationalism, Yer-Water Publications, Istanbul: 2019 GÜNGÖR, Erol, History-Culture and Nationalism from Yester- day, Yer-Water Publications , Istanbul: 2019 https://www.biyografya.com/biyografi/6321 https://islamansiklopedisi.org.tr/gungor-erol

Ülkü Ocakları • Aralık 2020 57 National Identity Construction of Ömer Seyfettin's Turan Stories Review In Context

NATIONAL IDENTITY CONSTRUCTION OF ÖMER SEYFETTIN'S TURAN STORIES REVIEW IN CONTEXT

Adeviye ÇAM

The movement of nationalism that emerged in Europe in the 19th century and spread all over the world was seen as a way out by the Ottoman Empire Turkish intellectuals, because the social and political conditions of the state made it necessary to find a new way. Thus, the intelligentsia of the Ottoman Empire started to gather around this idea. Ottoman Empire Turkish intellectuals aimed to gather the state known with its religious identity around the concept of "nation". The idea of Turanism, which came due to nationalism, attracted the attention of writers of the period of national literature. This idea made its name known to the public through literary works in the process of identity construction. During this period, Ömer Seyfettin, who was one of the prominent figures of the national literature, came to the fore with his works on Turkism and Turanism. He focused on the concept of "national identity" with his intellectual writings and stories, and made efforts for its construction. Ömer Seyfettin expressed the construction of national identity in the context of the political, social and economic conditions of the state. While evaluating Turkism as a way out for the Ottoman Empire, Turan presented his stories to the society in order to instill the national identity and Turkish ideal. He was one of the pioneers of the idea of nationalism in terms of adopting and spreading the feeling and

58 Ülkü Ocakları • Aralık 2020 Adeviye ÇAM idea of Turkism. The idea of national identity construction and nationalism is encountered in almost all of his works. He used myths while giving a high proportion of Turkish heroes in history in his works. Prof. Dr. Nazım Hikmet Polat's work was compiled under the title of "Turan Tales". In youth? ”,“ Forsa ”,“ Primo Turkish Child ”,“ Three Advice ”,“ The Thing to Ride ”,“ Beynamaz ”,“ Dried Trees ”,“ Marble Counter ”,“ Tobacco ”,“ Dama Stones ”,“ Reasonable There are stories named "A Return", "What Was It?", "Why", "Long Life", "The Water Everyone Drinked" and "One No". In order to teach the Turkish nation its identity, history and language, it adopted the ideal of Turan with the inspiration it took from the Turkish-Islamic concept. Ömer Seyfettin has processed the language, which he sees as the most important factor in national identity and cultural memory, in his stories. In his story "Tobacco", he criticizes Şulever Bacı, who does not speak his mother tongue, through Cabi Efendi: "How could this Sudanese old man who forgot his native language and could not learn Turkish, how could he be addicted and enjoyable?" The waiter, whom the Kenan character meets in "Primo Turkish Boy", pretends not to speak Turkish because he does not want to speak Turkish: “... This was a predictable Greek at the age of forty with a mustache. - Is there a room? asked. The waiter looked in his face as if he didn't understand. Supposedly he did not speak Turkish. After some hesitation: - said Malista. However, when he transmitted that the other person did not speak Greek, he added it again with a disgusting Jewish French ... ” Ömer Seyfettin has included the basic elements that constitute our national identity such as homeland, religion, language, tradition-custom and moral values in almost all of his works In order to contribute to the formation of national identity, he has consciously constructed his stories in this context. His period by gathe-

Ülkü Ocakları • Aralık 2020 59 National Identity Construction of Ömer Seyfettin's Turan Stories Review In Context ring the values that make up a nation under the Turan ideal contributed to the formation of the concept of nation against the uncertainty in. In his article titled "Tomorrow's Turan State" written in 1914, he defined the nation as follows: "Nation: There are people who speak a language, a religion, a religion, an education, and are connected to each other." Ömer Seyfettin gave a great importance and place to national history in his stories as well as language. He regarded national history as the past to take refuge. The consciousness of national history, which is inherited from our ancestors, and is embodied by the blending of our past and future in order to live and sustain it is an element of the process of building national identity. He includes heroes who have national identity consciousness in his stories. He processed his events by attributing the qualities of heroism and nobility, which are the descendants of Turkis- hness, to the heroes representing the Turk. He explains in length about Kenan, who has forgotten his identity, who is in "Primo Turkish Child": “He never liked war. 'War is life!' The philosopher would claim that there would be no creature other than a red monster, and he hated Darwin, who had experienced science, that the verb "struggle" in the limb was necessary and compulsory in society and in humanity. The common poetry of those lazy, cowardly and sick thinkers who always live in a dream without touching the truth, the dream of 'humanity' was his sect ... While living a life defending peace, she married the woman she lo- ved without thinking about her values and national culture. He saw that his non-Turkish wife did not lose his identity; However, he could not accept his own identity because he saw the Turkish identity as racism and defended that it was a pro-war idea. “The patrol police passing by, 'Who is this?' He was looking at his face as if to say. He understands that he has been deceived with false and rotten ideas in his whole life, that the dream of non-nationalism, nationalism, 'internationalism and freemasonry' is a ridiculous foolishness that makes a man who thinks a little sobbing, he unwittingly asks himself: - What am I? ... He did not dare to say: - I am a Turk! ..., he wanted to cry because of his rage and

60 Ülkü Ocakları • Aralık 2020 Adeviye ÇAM embarrassment, realizing that he was nothing but a worthless corpse whose soul had been captured until now. " Ömer Seyfettin gave a great importance and place to national history in his stories as well as language. He regarded national history as the past to take refuge. The consciousness of national history, which is inherited from our ancestors, and is embodied by the blending of our past and future in order to live and sustain it is an element of the process of building national identity. He includes heroes who have national identity consciousness in his stories. He processed his events by attributing the qualities of heroism and nobility, which are the descendants of Turkishness, to the heroes representing the Turk. He explains in length about Kenan, who has forgotten his identity, who is in "Primo Turkish Child": 'War is life!' The philosopher would claim that there would be no creature other than a red monster, and he hated Darwin, who had experienced science, that the verb "struggle" in the limb was necessary and compulsory in society and in humanity. The common poetry of those lazy, cowardly and sick thinkers who always live in a dream without touching the truth, the dream of 'humanity' was his sect ... While living a life defending peace, she married the woman she lo- ved without thinking about her values and national culture. He saw that his non-Turkish wife did not lose his identity; However, he could see the Turkish identity as racism and pro-war not accept his own identity because he defended that it was aidea. “The patrol police passing by, 'Who is this?' He was looking at his face as if to say. He understands that he has been deceived with false and rotten ideas in his whole life, that the dream of lack of nationality, of nationalism, of 'internationalism and Freemasonry' is a ridiculous foolishness that will make a man who thinks a little bit of a cry, unwillingly, he asks himself: - What am I? ... He did not dare to say: - I am a Turk!

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With these thoughts, Kenan sought an identity and realized the wrong thoughts in himself. He described the people who thought like him, who did not know the greatness of his history, the honor of his past, the glory of his grandfathers, who denied them, and who were ashamed of their nationality, as "colorless". Considering the house he lived in, he realized how far from Turkish culture it was in a European structure. Kenan feels "... a painful mourning for his lost tribe, the nationality he forgot, the principles that he cannot appreciate ..." Ömer Seyfettin, who also emphasizes loyalty to the past and Turkishness in the names, gave importance to being one of the names of Turkish heroes: “-Oh Oguz, Oguz ... Oguz clapped his hands and hugged his father's neck and asked: -Is this the name of a great man? -The name of the greatest Turk. -Is this a pasha? -No, the first khan of the Turks ... The first Turkish khan ... As with every nation, Turks also have stairs. Oghuz Khan descended from the sky and his family ruled the Turks. " "What Was It?" In the story named Mr.Cabi , who stayed in the asylum for years and was unable to find the city he left when he left the hospital, is told. The change of the city with the effect of the war means the destruction of the national historical consciousness. “In old age? In youth? " In the story named Hasan, the dream of a Turkish man named Hasan and the disasters that followed him are told. As a result of his great patience with what happened to him, all evil is over. In this story, again, Turkishness and the aforementioned Turkish bey are praised. Ömer Seyfettin aimed to instill national consciousness by ending this story with the following words: “Thus, like the thrones of all Asia, the throne of Persia was passed on to the great Turkish lineage. And still,, as in all Asian thrones, on the Persian thrones son of great

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Turkish ancestry sits. Mr.Cabi's search for a mosque in the story “A Reasonable Return” also represents a lost value. The hero who wants to learn from the newspaper cannot find the newspapers he is looking for. He encounters a language and style he does not understand in the newspaper he randomly bought. Attention is drawn to the disappearance of the values that make the nation a nation one by one. The protagonist of the story “Forsa”, Kara Memiş, is a Turkish soldier whose past is full of heroism. Ömer Seyfettin this character as a role model presents. Nothing could discourage Kara Memiş, who suffered throughout his life, from his ideal, and Kara Memiş made many sacrifices for the sake of the country. Aiming to instill the awareness of Turkishness and homeland, the author made the following words to Kara Memiş:where the red “... Isn't the homeland the place the flag is waved? ... . Taking the values of Turkish society as a reference, he presented his stories to the beloved Turkish nation with characters that will set an example for the Turkish nation in gaining and protecting national identity, national consciousness and national culture.

Ülkü Ocakları • Aralık 2020 63 Identity, Individual Identity, National Identity Concepts and Turkish National ID

IDENTITY, INDIVIDUAL IDENTITY, NATIONAL IDENTITY CONCEPTS AND TURKISH NATIONAL ID

Mustafa AKGÜL

If we first define the concept of identity with respect to the identity-themed topic; identity is a document of belonging. Identity cor- responds to the concept of nationality by defining the elements of belonging to the nation to which a person belongs, as well as expressing the characteristics of a person's belonging. It needs difference to exist and determines its own space of identity by transforming difference into otherness to reveal its own certainty. While the difference is transformed into otherness, two separate concepts emerge: "We" and "They". In the "us" and "them" distinction, none of them is "one of us". We also have difficulty making sense of our own identity, without the possibility of confronting ourselves with "them". (Bauman, 2006: 65; cited in Özdil, 2017: 386). The concept of identity is one of the bridge concepts used in social sciences. It has a wide range of uses from human sciences to political sciences, from psychology to sociology (Aydın, 1999: 7). Identity emerges as one of the determining factors in the formation of individual and social worlds of meaning because identities are formed both individually and socially. Identities that give different meanings to the individual and the community at the categorical level serve as descriptive

64 Ülkü Ocakları • Aralık 2020 Mustafa AKGÜL references. Identities consist of experiences and different elements of a special position, but when they come together they become an element more than the original and the sum of its elements (Karakaş; 2013: 3). When the concept of identity is evaluated from a sociological point of view, it is formed by social processes and once it is formed and embodied, its continuity is ensured through social relations, can be changed or reformed and formed again. Social processes including the formation and continuity of identity are also determined by the social structure (Berger and Luckmann, 2008: 250; cited in Özdil; 2017: 386). Individuals form their identities in a multi-conflict environment and find themselves in different dimensions and forms as the- subje ct and object of these conflicts. Different identities interact with each other. However, the interactions in question cause and are desired to cause differentiation, not compromise. (Karakaş; 2013: 3). Individual identities come to the fore with the modern era and are built on difference rather than emphasizing the similarities between individuals. Nuri Bilgin lists the benefits of individual identity to the individual: 1- The sense of identity is included in the concept of a temporal dimension and relates the individual to the past. 2- Individual identity gives a sense of unity and consistency and keeps the individual in the consciousness that they are the same person at different times.

3- Individual identity plays an integrating role in many identities. It combines the physical, grammatical, legal, regional, national, ethnic, social and cultural identities of individuals and provides a very harmo- nious union between them.

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4- It provides the individual with a sense of protecting their freedom and rights. reveals the difference between the concept of self and others. 5- Creates a sense of originality in the individual; It enables the individual to be aware of the different aspects of his / her own characteristics and the importance of uniqueness. 6- The productivity of individuals who are aware of their individual identity increases and enables the individual with increased productivity to develop a stronger sense of identity. 7- The sense of individual identity, as a value, establishes the consciousness of the individual, which provides the development of the sense of being valuable in the eyes of the individual and society, which is one of the most basic needs. (Bilgin, 1999). In the light of these, the sense of identity to the individual; It provides motivations for understanding the meaning and importance of life, creating a philosophy of life, making plans for the future and creating a system of values, developing the sense of belonging and living the sense of belonging in a balanced way. Emphasizes weak or strong ties. While collective identities are at the forefront with their strength at the point of connecting to a whole, considering the post-modern period, individual identities resemble play dough with their flexible, fragile and continuously constructible structure. The sharp differences over identities in traditional and modern societies cause different identities to come to the fore in different types of society. National, religious, ethnic, professional, citizen, consumer etc. The fact that identity types have different priorities in some societies is mainly due to the classifications based on tradition and its aftermath. In modern societies where indivi- duality and individual rights are more emphasized, it is observed that while individual identities are in the primary position, collective identities are more prioritized in traditional societies (Özdil; 2017: 387).

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When we move from the concept of identity defining the belonging of the individual to the concept of national identity defining the belonging of the nation; We can see that the definition of national identity arises from the concepts of nation and nationality. A community that shares the same geography, speaks the same language, has a common culture and history is expressed as a nation; The individual's bond of belonging with the nation is also defined as their nationality. In this context, we can express the national identity as the set of values owned by the nation to which it belongs. National identity finds a ground in the axis of belief and social memory, starting from the common language created on the land of the homeland within the historical background. The relationship and bond established with a specific geography, in other words, the consciousness of belonging to a homeland, creates a strong effect on the formation of national identity. National identity gives a sense of belonging to the society by distinguis- hing its members from other communities. Emphasizing the difference from others has a feature of unification in the inner group (Bilgin, 1999: 65). National identity unites its members in a common destiny between the past and the future of the group, and serves as a shelter for the individual against the rootlessness and displacement brought about by modernization (Özyurt, 2005: 123). When National Identity is embraced with national consciousness, it expresses nationalism. In this context, the expression and maintenan- ce of the national identity of the Turkish Nation with a consciousness dominating its nationality emerges as the concept of Turkish Nationa- lism. When we consider Turkish Nationalism as an entity, we can say that Turkish Nationalism is a typological feature for the Turkish Nation, which has formed the state philosophy as a result of a national consciousness throughout history. When we examine the conceptualization stage of Turkish Nationalism, we can say that the basis of this situation is based on the period of national struggle. Nationalism as a characte-

Ülkü Ocakları • Aralık 2020 67 Identity, Individual Identity, National Identity Concepts and Turkish National ID ristic feature that has stimulated the minds of the Turkish Nation for centuries; In the last period of the Ottoman dynasty, it manifested itself as a reaction against the threat of the homeland and the nation and became the organized power of the national struggle and found its place in a concept with the effect of a global current. National Struggle with the stimulus for the activation of Turkish Nationalism has also been the floor of the founding principles of the Republic of Turkey. Turkish nationalism, or in other words, the concepts of Turkism have risen with the instinct to defend the Turkish identity, which is under threat. With the effect of Turcology studies conducted in different centers of Europe, II. After the Constitutional Monarchy, it has come a long way towards becoming a cultural discourse. With the becoming an influential actor of the Committee of Union and Progress, Germany's establishment of policies supporting this movement, and the contributions of national independence movements in the Balkans and the Arab world, created a political identity phenomenon in the name of Turkism. The fact that the Committee of Union and Progress became one of the important political actors in the Ottoman Empire with the 1908 Revo- lution contributed to the Turkism understanding to gain political characteristics and contributed to the acceleration of this process. In this process, the Turkic policies adopted by the Committee of Union and Progress created new opportunities and spaces for the Turkism movement. Thus, the Turkism movement started to emphasize Turkishness by highlighting the interest in the Turkish people element in the Ot- toman state and the Turkish World and the role of Turks in history. The contributions of Turkist thinkers (Northern Turks) coming from Central Asia in the organization of Turkism are important enough to be taken into consideration. In addition, in the organization of Turkism, Yusuf Akçura, Ahmed Ağaoğlu and Hüseyinzade Ali, among the said thinkers, were among the founders of almost all Turkist structures (Tu- naya, 1998: 440-474). Turkism movement II. During the Constitutional

68 Ülkü Ocakları • Aralık 2020 Mustafa AKGÜL

Monarchy, he found many supporters from intellectuals and statesmen. In addition, it was supported by the leaders of the Committee of Uni- on and Progress and over time, the Committee of Union and Progress adopted Turkism as its basic philosophy as a political organization. An important intellectual staff, especially Ziya Gökalp, one of the members of the Union and Progress center, worked to spread the thought system of this movement. Ziya Gokalp, to determine the basic characteristics of Turkish nationalism in the process evolved from the Ottomans to the Republic and has become one of Turkism most important ideologue in this direction and the effect of Ziya Gokalp, in general, it was not limited by the disclosed Turkism in the Ottoman Empire, modern Tur- key It also created traces determining the content of identity definitions (Yıldırım; 2014: 82). The period after the 1940's; It has been the turning point of the times when Turkish Nationalism, which took action with the national struggle and eventually formed the founding principles of the Repub- lic, reached an ideological dimension by transforming into an actionary structure. During this period, Turkish Nationalism got rid of its institutional existence in the state structure, mixed with the people and reached its intellectual maturity. The Turkism Trials that took place in 1944 is the breaking point of this process. At that time, the rulers who were in the state office weak national sensitivities showed in, opened the door to the winds of communism and socialism and gave an opportunity to an environment of chaos in the country; It has reduced Turkish Natio- nalism from campuses to squares. While Turkish Nationalism is the driving force used by the Tur- kish Nation to defend its identity; it has become an opinion defended in the process reached. In the developing events and process; Turkish Nationalism, which turned into an actionary structure with the Tur- kism-Turanism cases, reached its ideological maturity with the Nati- onalist-Idealist movement. Turkish Nationalism has reached its ideo-

Ülkü Ocakları • Aralık 2020 69 Identity, Individual Identity, National Identity Concepts and Turkish National ID logical maturity by placing it in an ideal frame by Alparslan Türkeş and with the definition of Idealism. In this context, the Nationalist Move- ment Party and the Nationalist-Idealist Movement emerge as the fertile basin of the adoption of Turkish Nationalism as an ideal and gaining maturity of ideas.Chieftain Alparslan Türkeş, against communism and socialism, which had a global destructive effect at that time, appointed Turkish Nationalism to reach its ideological structure by designating a “Third Way” rising from national roots. Against those who show weak- ness by wanting to keep up with the times and try to drag the country into fights; By showing a third and national path, he emphasized that we do not need to be dragged into the ideological path that someone else insists. Emphasizing that it is possible to move forward by drawing a national barrier against the harsh winds of socialism and communism surrounding the world, he has made this path a comprehensive shape with the 9 Light Doctrine. In this context, Nine Lights Doctrine elabo- ration of Turkish Nationalism appears as the. For the Turkish Nation, which is being stuck in the Nine Lights Doctrine ideologies; It was written as a recipe for the “social welfare” offered by modern times, with the suppression of Turkish Nationalism from every member of the nation to every functioning of the state, which is the roof of the nation. The Nationalist Movement Party, which carries Turkish nationalism on this national line by maturing it, has succeeded in preserving its stance and attitude, and preserves the institutional existence of Turkish Nati- onalism. As a result, identities are effective in social change, political socialization and determining stance. In this context, Turkey is not only the Turkish National Identity in all the Turkish Government to own, maintain and live. REFERENCES. AYDIN, S. (1999) Identity Problem, Nationality and "Turkish Identity", 2. Press, Ankara: Other Publications.

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BAUMAN, Z. (2006) Sociological Thinking, Trans. Abdullah Yılmaz, 5th Edition, Istanbul: Details Publications. BAYART, J. François (1999) The Illusion of Identity, (trans.) M. Moralı, Metis Publications, Istanbul. BİLGİN, N. (1999) Collective Identity, 2nd Edition, Istanbul: Sistem Yayıncılık Dergisi (Journal of Academic Inquiries) Volume / Volume: 8, Issue / Number: 2, Year / Year: 2013. Özdil, M. (2017) , “SOCIALIN THE CONTEXT OF COLLECTIVE AND INDIVIDUAL IDENTI- TIES” INTEGRATION Süleyman Demirel University Journal of Social Sciences Institute Year: 2017/3, Issue: 28, p. 383-400. ÖZYURT, C. (2005) Identity and Differentiation in the Globali- zation Process, Istanbul: Açılık Kitap. SMITH, AD (2002) Nationalism in the Age of Globalization, Çev.Derya Kömürcü, İstanbul: Everest Publications. WEBSTER, A M. (1981) “Identity”, Webster's New Collegiate Dictionary, Massachusetts.

Ülkü Ocakları • Aralık 2020 71 "Who is a Turk?" In the Formation of Modern Turkish Identity

"WHO IS A TURK?" IN THE FORMATION OF MODERN TURKISH IDENTITY

Emre YÜKSEL

Considering the concept of identity, I believe that we should start the subject with the definition of culture and a transition from culture to identity. Is the name given to the values it takes. In the words of Erol Güngör, "it is an abstract expression that dominates all the activities that take place in the life of material and spiritual methods and means for many years. The perception of time and space is extremely determinant in the formation of culture. National culture is settled and solidified as a result of the events experienced by the nation. In addition, according to the changing time and spatial conditions, culture can transform over time and cultural pieces may disappear. The cultural continuity of a nation is directly proportional to the fact that it keeps itself alive and resi- lient in a dynamic state in the history of that nation. When the concepts related to culture are considered, we see that the concepts of civilization and identity can be defined as subheadings of culture. According to Ziya Gökalp, civilization is the combination of common elements of cultures. Here, Gökalp has attributed a comprehensive derivative of culture to the concept of civilization. The reason for mentioning the definition of civilization is, in fact,comes Turkish identity, we think that in the subject when it is not mentioning the upper scale will leave a deficiency when talking about

72 Ülkü Ocakları • Aralık 2020 Emre YÜKSEL the national identity of a nation that has established civilizations with its own cultural capital. It is to give a clue as to how the Turkish nation keeps all the high human values and experiences in the world in its national identity and character. The Turkish civilization has not taken a step on earth and left no geography. When describing the geographies where the Turkish nation ruled at certain times, Ahmet Ağaoğlu says: “and still there is nothing difficult in drawing the boundaries of the Turkish world, which is as vague as imagination as ambiguous as imagination. The Turkish element rising from the Altai mountains from the very center of Asia, caught the life of the Seylâb from time to time in various and various periods of history, and spread to the four corners of the world, east and west, north and south: From the most remote corners of China, Finland, Poland, Hungary and Africa. 'has been scattered until. " Based on this, we can see why the Turkish national identity has traces in every geography and every culture when it comes to the concept of civilization on earth. The Turkish nation has been able to reflect its national identity to every geography in the world and to incorporate the high values of every civilization. In addition to the approach of national identity in the axis of identity and culture, another pillar is the concept of nation. It is useful to define the concept of nation, even if not in depth, without moving away from the main axis of the subject. Ziya Gökalp, who is the mastermind of Turkish nationalism, expresses our understanding of the nation as follows: “The nation is not a racial, tribal, geographic, political or voluntary group. The nation is a community of individuals who are common in language, religion, morality and sense of beauty, that is, individuals who have received the same upbringing. " According to Ziya Gökalp, Turkish identity consists of spiritual elements. This is how he expressed in the doctrine of Turkish nationalism that the nation does not have a combination of physical structure, color and descent. National identity, which is the defining subject of our article and is another concept related to culture, can be evaluated as the embo-

Ülkü Ocakları • Aralık 2020 73 "Who is a Turk?" In the Formation of Modern Turkish Identity diment of the distinctive features of culture on the national character. Culture is the determining factor in the formation of National Identity. ID; It is a form of culture that has become an essence or a core, and the cultural values of the nation can be seen and defined in its shortest form, reflected on the outside. As a matter of fact, when we ask what identity is, the first thing that comes to mind is the shortest expressions that we can define of a person or an object. In the words of Prof.Cengiz Güleç, “National Identity; A lighthouse for foreigners is like a compass for us. In this sense, national identity coincides with national culture, the national culture of a nation forms the national identity of that nation. " Considering the "Turkish identity" in our nation, the historical progress of the Turkish nation and what distance it has come from past to present should be taken into consideration. The time quality of culture is that it affects identity as one of abstract concepts. What constitutes the subjective identity of the Turkish nation is the sum of the values and consciousness that the nation has based on its discovery, discoveries, general culture and beliefs over time. In order to clarify this discussion a little more, it is important to consider the historical processes in the formation of Turkish identity in terms of understanding the concept of time we talked about in the transition from culture to identity. There is no doubt that the Turkish nation still contains the traces of the nomadic society life. It is known that in the past, it was in a constant movement from one end to the other on horseback in the Central Asian steppes. The dominance of the Turkish Nation over the ancestor is one of the factors that create the feeling of principality in the Turkish nation, with the thought of İbrahim Kafesoğlu. Riding on horseback strengthened the feeling of lordship and conquest rather than arrogance. The feeling of principality also reinforced the feeling of compassion towards other people. There is conquest, sublimity and principality in the national identity of the Turk. Another element that the necessity of living in motion adds to the character of the Turkish nation is the state of being organized and disciplined.

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Discipline and order are very important for Turks. The Turks have been orderly and disciplined at every stage of history, as the factors of war and survival in the steppes of Central Asia, as well as the factors caused by war and survival, are intrusive. The 10-order order that Mete Han brought to the military system BC is a value related to the military order and discipline that the Turkish nation has added to the world civilization. Turks have lived militarily in every period of history, have been in orderly and disciplined unions, and this has spread to the national identity. One of the most critical milestones in the historical process of the Turkish nation is the adoption of Islam and then the domesti- cation of Anatolia. We see that the Turks, who were a warrior nation in every period of history, made their raids in the way of God and to establish justice to the world by spreading Islam. The biggest and most lofty factor that separates Turkish national identity from other nations is perhaps the effort to build what they know in the world by making their beliefs their ideal. While other nations waged wars for reasons such as finding new agricultural land, living in hot climates, seizing trade rou- tes, and dominating energy deposits, the Turkish nation acted with the ideal of the Nizam-ı Alem with the understanding of Islam. While other nations made the oppression and exploitation system prevail wherever they went, the Turkish nation tried to establish justice wherever they went, they did not exploit their resources and beliefs without ignoring the national character of the countries they went to, not turning them into a colony. Even when Fatih Sultan Mehmet conquered Istanbul and closed an era and opened a new one, he did not drive any of the lan- ds he conquered. Anyone's language,he showed the whole world how sublime Turkish identity is in humanity, by stating that one cannot be based on religion and culture. So much so that the Orthodox people living in Istanbul at that time were confident enough of the Turkish nation to say that they would wear a Muslim turban rather than a Catholic hat andnot even feel the need to emigrate as a result of the trust they received from our national identity did. The sole concern of the Turkish

Ülkü Ocakları • Aralık 2020 75 "Who is a Turk?" In the Formation of Modern Turkish Identity nation has been to absorb the morality and virtues of Islam, the pride and consciousness of Turkishness. The most important reason for this is the principles of justice, compassion and respect for human rights embodied in the Turkish national identity. Considering the process of the formation of modern identity, the world-wide political structure that rapidly changed towards the end of the 20th century and in the nation process of establishment of states; The Turkish nation has shown the world the strongest of the values and definitions of its subjective identity. Independence ... Turkish nation grey wolf into the neck shackles shot any time during the dates as inspired by the character undigested. Independence fires with burning spirits of imperialism by accepting the dictates able to preserve the Ottoman state from the Republic of Turkey transition, national borders of the country land and expelling the enemies of the recent Turkish homeland in the Republic established. This attitude of the Turkish national identity, which does not compromise its freedom, halsall over the world rebellion and the self that is burning with the fire of independence, has been felt as an expression of the Tur- kish identity expression of the. In a very short time, this beloved nation raised a state that was worn out in all areas of economy, politics and military. A series with factories, shipyards and various public investments in every development move has been achieved in every corner of the country. In his 10th Anniversary speech, M. Kemal Ataturk stated the identity response of how a state, whose four sides were plundered, sto- od up. “The character of the Turkish nation is high. The Turkish nation is hardworking. The Turkish nation is intelligent. Because the Turkish nation has learned to overcome difficulties with national unity and solidarity. '' Here, the lofty character of this nation has found the way to cope with all kinds of difficulties and has managed to raise the country in every situation with its diligence. The members of the Turkish nation adopted the motto to live not by saying that I should not harm anyone, but by saying what would be useful to whom.

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we see how the national character created an existence from those days until the republic, after the processes it lived through with work and solidarity. Another important aspect of Turkish modern identity is related to respect for women, which is a manifestation of subjective identity in Turks, and the place of women in social life. In modern society the right to elect and be elected women is too late while giving the Republic of Turkey in 1934, just 12 years after its establishment period, yet many folks are more aware of this situation, even when women have recognized this right. Because the Turkish nation has a structure that can put women in the center and values them enough to give rule to women. In Turkish identity, a woman is the whom heaven is at home mother onlaid. It is Kara Fatma who carries bullets on her back to the front. In Turkish identity, women are so valued that while refer- ring to the flag, which is the most sacred value of the nation, its honor, our flag poet Arif Nihat Asya said “my sister's wedding dress, the last veil of my martyr” and matched the place and importance of women in Turkish identity with the flag. Again, another manifestation of the national identity of the Turkish nation is the fact that the Turkish nation is dignified, modest, far from pretentiousness and decoration, humble, dreamy people. Especially when European authors describe Turks in their travel books and in the books they wrote on their trips to Turkish dormitories in many periods of history, they mentioned how dignified and unpretentious life was and that the national character was shaped with dignity. The examples of the values that constitute the National Identity of the Turkish nation, which we have mentioned above, and the content that will exemplify the events experienced a lot are present in Turkish history and National identity. We have tried to contact some of them here. We see that the most basic features that come to mind when it comes to Turkish National Identity is that the Turkish nation has an orderly and disciplined structure due to its warrior nature. The Turkish nation is respectful of human rights, just and merciful.

Ülkü Ocakları • Aralık 2020 77 "Who is a Turk?" In the Formation of Modern Turkish Identity

The Turkish nation respects women, and women take part in all areas of society. The Turkish nation is hardworking and determined. The Turkish nation is dignified and humble. The Turkish nation is fait- hful and lives and keeps the values it believes in by gathering it around its ideal flag. Finally, a foreign writer said, "We have seen that everything in Turkish countries is Turkic", expressing how distinct the unique characteristics of Turkish national identity are. Turks are a nation that has proven itself in every period of history thanks to its National Iden- tity and its exclusive attitude to the nation. Every step taken at every destination and national identity has been felt to all humanity with its most beautiful aspects. The meaning has been used as an expression of beauty in some civilizations,Turkish hasand Turkish identity has repre- sented customs, power and beauty. REFERENCES Kösoğlu, NEVZAT. "To Be Turkish Or Not" 2005 Güngör, EROL. "Turkish Culture and Nationalism" 1975 Gökalp, ZİYA. `` Fundamentals of Turkism '' 1923

78 Ülkü Ocakları • Aralık 2020 Melisa Asena YEŞİLYURT

SOCIOLOGICAL AND INDIVIDUAL DIMENSIONS OF IDENTITY CONCEPT

Melisa Asena YEŞİLYURT

"The best individuals are the people who think of the society they belong to rather than themselves, and give their lives to the preservati- on of its existence and happiness". Veteran Mustafa Kemal ATATÜRK.

Identity as a Concept. The concept of identity is nowadays in many social sciences, especially sociology and psychology; It is one of the basic concepts of social sciences that concerns these sciences within its own framework. It started to be used extensively in the 1950s to talk about the relationship between the individual and society in social sciences, and it arose from the search for answers to the questions about who the individual is or where he belongs. ID; belonging, being the same, being one, which person; It expresses the whole of the qualities peculiar to man as a social being and the conditions that make one a certain person. How the individual defines his / her self; How he classifies himself in relation to other individuals who make up the society refers to the social identity. In this sense how the individual sees himself, how he perceives himself and how he is seen perceived, the main theme of the concept of identity isandby the society. Personality concept, which is often equated with

Ülkü Ocakları • Aralık 2020 79 Kimlik Kavramının Sosyolojik ve Bireysel Boyutu the concept of identity in daily life; It differs from the concept of identity in terms of expressing the unique behavioral characteristics of the individual and the society and not changing according to perception and subjective judgments Social identity consists of cultural, historical and political codes that individuals acquire in the process of socialization. Social identity includes micro-identities and sub-identities that find their expression in a narrower scope; it is supposed to encompass the whole nation, the whole society identity that is. Social identity is not static; is dynamic; It includes renewal and change together with all the factors that make up social identity. Thanks to this renewal and change, it is possible to build social identity. The values and norms of the social environment to which the individual belongs, and the culture of the social environment; A sense of belonging developed against the cultural elements and other institutions of the society such as art, language, religion, tradition and custom is expressed with the concept of social identity. Individual; It participates in social identity and the dynamism brought about by social identity by making sense of the similarities, oppositions and conflicts between its own society and other societies with the awareness of social identity. Social identity dominates the individual's behavior, existence, choices and lifestyle, often gaining a function outside of the individual's consciousness. Your social identity; There is an aspect towards the common past of the individuals who make up the society, the history of the society in question, and the elements belonging to the common ancestors of the individuals who make up the society. Social identity; It contains some symbols, memories, works of art, customs, habits, and values. Therefore, social identity; It would not be wrong to say that it was built on the basis of a tradition loaded with beliefs and knowledge, the legacy of the past, in short, social memory. Because the individuals that make up the society; It keeps their common past in social memory and carries them to today and tomorrow in accordance with the requirements of the day. The carried past enables the individuals who make up

80 Ülkü Ocakları • Aralık 2020 Melisa Asena YEŞİLYURT the society to get to know each other in this common past. This recognized past is interpreted within the framework of the actions required by the dynamism and culture of the society. Therefo- re, in the construction of social identity, there is a need to accumulate enough time to fill the social memory to a certain extent. This situation shows us that the construction of social identity can occur in the long run. Social identity in this context; It is parallel to the concept of nation, which expresses the human community that lives together by sharing the common history, culture, religion, language, tradition, tradition and ideal, and carrying the desire and will to continue this sharing. Nations, which constitute the human element of the states, are them by the state equipped with the rights and responsibilities given to. This situation is explained with the concept of citizenship. Therefore, social identity is also a social and political reality that acts within the sphere of citizenship. Social identity is also nourished by groups formed by individuals in society. More than one individual; A common goal, Communities that come together by sharing action, ideology, emotion and thought are called groups. Groups, while performing their activities, if individuals affect the existence of groups by forming groups and assigning missi- ons to the groups; It will be inevitable line with common values and aspirations that the values, feelings and thoughts of individuals who come together and carry out their activities will be influenced by the mission assigned to the group and the vision of other individuals opera- ting within the group within the scope of these activities. In the formation process of social identity; Considering the fact that social identity is closely related to the concepts of nation and citizenship, social identity should be created without harming the other society and individuals who make up the society. At the same time, in terms of demands for the recognition of various social identities; It should be taken into consideration that societies are not in contradiction with the basic values and founding principles that they have and can contribute to social integrity.

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Regarding the recognition of social identities; Recognizing the identities of human communities that are disguised by “social identity packaging” and engage in divisive, destructive and harmful activities that mean the existence of other societies will not constitute anything but participating in the caste. Individual Identity. In a socialist social order; Social identity and the elements that constitute social identity are reflected on the individual. For this reason, it is obvious that it is not possible to talk about the concept of individual identity in a socialist social order in which the individual is equated with the society. Globalization as a product of liberalism; not only affects markets, production relations, commercial activities and communication opportunities such as media, internet, social network; It That Individuals' personal lives, thoughts, values and intimacy in different ways is a phenomenon. The dimension of information transfer and interaction between individuals is gradually increasing with globalization. Accordingly, the thoughts of individuals about their own opinions and perceptions do not remain constant; individual identity definitions gain a dynamic structure. Before globalization, values such as tradition, custom, motherland, ethnic origin, religious belief have a more effective role in the definition of individual identity; It is seen that this situation creates a limitation in the individual's definition of individual identity and that their identities are shaped by the society in which they were born. Before globalization,options were aforementioned values was subject to an individual whose limited statuses such as gender, financial opportunity, and social position acquired by birth; With globalization, individuals' freedom to decide who they are and gain diversity in the method of definition has been made possible by the significant decrease in the influence of tradition and established values. Considering that individual identity constitutes social identity; It is obvious that individuals who are disconnected from social identity and independent, cannot be qualified as a society and will only constitute a "crowd".

82 Ülkü Ocakları • Aralık 2020 Melisa Asena YEŞİLYURT

It is impossible for individuals not to be affected by the society they live in and to define themselves independently from the society they live in, the more impossible it is for them to act independently and separately. Even in the face of the intense, multifaceted and comprehensive interaction between individuals brought about by globalization, and the limitlessness of qualifications and naming that can be included in individual identity, individuals maintain their belonging to the societies they belong to. A high sense of belonging makes individuals feel in- tegrated and safe with the society. Conscious efforts towards the complete independence and individualization of individual identity from the values of society; Since social identity is closely related to the concepts of nation and culture, it poses a threat to the existence of these values.

REFERENCES. İÇLİ, G. (2015). Introduction to Sociology. Ankara: Anı Publis- hing. ŞAHİN, F., & YORGANCILAR, S. (2019). Sociology. Ankara: Seçkin Publications. TEZCAN, M. (2016). Introduction to Sociology. Ankara: Anı Publishing. ZENCİRKIRAN, M. (2017). Sociology. Bursa: Dora Publishing. Dalbay, R. (2018).OF "IDENTITY" and "SOCIAL IDENTITY"

THE CONCEPT. Süleyman Demirel University Journal of Soci- al Sciences Institute, (31), 161-176. https://dergipark.org.tr/tr/pub/sbe/ issue/38551/365264

Aşkın, M. (2010). IDENTITY AND DRESSED IDENTIFICA- TIONS. Atatürk University Journal of Social Sciences Institute, 10 (2), 213220.https: //dergipark.org.tr/tr/pub/ataunisosbil/issue/2820/38014

Ülkü Ocakları • Aralık 2020 83 National Identity in National Literature and Republican Literature Transfer

NATIONAL IDENTITY IN NATIONAL LITERATURE AND REPUBLICAN LITERATURE TRANSFER

Kürşat AYANOĞLU

Identity ID; It is a concept related to how an individual or society sees itself and how it takes its place. It reflects the lifestyle and style of the individual and society; it is an indicator of social and individual life. "Who?" is the answer to the question. Identity is a historical phenomenon and develops and changes in the historical process. It expresses a continuity. Identity building is influenced by the process, although it depends on the individual and society. There are many factors that make up the identity in this process.tradition-tradition, history, religion, economy, politics, art. Factors such as geographic region have a great impact on the formation of individual and social identity. Literature and Identity Another factor that we can talk about in the formation of identit- y,even has a great importance, is literature. Literature takes an active role in the process of acquiring and changing the identity of the society and the individual. It is possible to talk about the existence of a direct effect on all areas of identity. In this respect, it shows that we should not look at literature only from an aesthetic perspective. It should not be thought that it is only the transfer of feelings and thoughts with an aesthetic style and form. When communicating with its readers, lite-

84 Ülkü Ocakları • Aralık 2020 Kürşat AYANOĞLU rature by conveying a feeling and thought influences them. People's view of the past, present and future; it directly affects their thoughts and lifestyles. Literature is one of the most important assistants in the process of identity acquisition of the individual or society. The cultural memory and life of the society, nation and nation are included in the literature. A nation develops, grows and realizes itself with literature, up to the communication it establishes and will establish with its past history, its ideas and expectations that will shape the future, its present feelings and thoughts. Literature is like the nation's history, diary, and memoir. In this respect, it is also the mirror of the nation. In addition to the fact that plain writings are historical and sociological mirrors, a novel or poem is also a chronological document, biography, diary, belonging to the time it was written. While it gives us a lot of information about the period and society in which it was written, it also has a document quality. Thus, it has a significant contribution to the formation of the nation's identity. Literature has profound effects on the lives of nations, on the formation of their ideas, on the perception of national identity. Literatu- re has assumed a great role in the formation of national identity . National identity and consciousness literature, which is the main source of, thus holds the authority to represent the nation. Literature emerges based on a certain cultural memory and background. It is affected by many factors such as social structure, political, religious and economic conditions. As these conditions affect the literature, literature affects and shapes the society profoundly. For this reason, there is a mutual interaction and a tight bond between literature and society. Literature assumes the problems of society and individuals and plays an important role in solving these problems. The writer or poet, who has turned his eye to the inner world of the individual and the structure of the society, is literally holding a mirror to the society by presenting what he saw and felt to the society. Being influenced by the society he is in and the culture of this society, he writes the work in this way.

Ülkü Ocakları • Aralık 2020 85 National Identity in National Literature and Republican Literature Transfer

The relationship between literature and identity formation and development is an undeniable fact. In this respect, literature suggests a lifestyle and identity to society. Literature shapes the lifestyle of the society by offering individuals a new identity. Therefore, it is in the middle of our lives and has a say in our lives. There is no literary work that does not defend a particular worldview, cry out an ideology, or react to different views and ideologies. Sometimes he presents these suggestions openly and sometimes he reveals them using a symbolic language. In response to these suggestions of literature,society also begins to experience the events described and take the shape of the characters. "People want to compare their lives to those of the heroes of the novel." The content of the works in literature is full of experiences, sometimes with the author telling what has been lived and sometimes with the reader's desire to live what is written. We can do what is described in the works in real life. National Identity in Turkish Literature. This identity formation and development power of literature can be evaluated in terms of Turkish literature. Turkish literature has great importance in the formation of national identity and culture in general. In all periods of our literature, works have been created by considering social problems and necessities. Thus, Turkish literature is a resource that gives us clues about the period in which it was written. The idea of Turkism started to occupy an important place in literature during the period when movements such as Ottomanism, Isla- mism and Westernism that had political and literary influence lost this influence. National Literature writers who have a national identity and determine their directions by embracing the idea of Turkism and Tu- ranism; It has made many innovations compared to previous periods. The National Literature, which was shaped around the Journal of Genç Kalemler in 1911 and was accepted as it became widespread and pe- netrated the society as it was accepted, continued its influence until the Republic Period; Its influence continued even in this period. In the Re-

86 Ülkü Ocakları • Aralık 2020 Kürşat AYANOĞLU public Period, works continue to develop in the taste and understanding of this period, because National Literature aims to advance and develop by embracing its national identity, national culture and benefiting from it. National Literature artists opposed imitating the West blindly, but they also benefited from adding some Western genres to our literature. They advocated simplification in language by initiating an important movement such as New Language. In this period, fancy, far from heavy language; Simple works were given in folk language. They have seen their national culture and history as their source. The National Stru- ggle is also mentioned in the works. Artists also dealt with the social problems of the period previous Anatolian and Anatolian people, which were processed superficially in the periods, were intensely cultivated in this period. They not only dealt with the "enlightened class", but successfully reached every segment of the society. A local and national understanding of literature has been developed by avoiding Western imitation. Considering the unity of language as the basis of the understanding of the nation, National Literature artists wanted to turn Turkish into the language of science and art, and to ensure the formation of national identity with language awareness. In order to clarify his examination of the identity structure of the National Literature period, it is useful to share the article titled "Culture and Illumination", which is handled by the famous thinker, sociologist Ziya Gökalp, in terms of culture: The word "culture" in French has two different meanings. We can translate one of these meanings as "culture" and the other as "emending". All the interpretations about "culture" (misunderstanding) is because the French word "culture" has two such meanings. In that case, if we separate these two meanings with the words "culture" and "emending" in our language, we will finally have given these interpretations in our own country. The first difference between culture and emending is that culture is "democratic" and emending is "aristocratic". Culture consists of the customs, customs of the people (business, the formation of a job, established customs), cus-

Ülkü Ocakları • Aralık 2020 87 National Identity in National Literature and Republican Literature Transfer toms, oral or written literature, language, music, religion, morality, beauty and economic products. . Since the treasure and museum of these Bedias (works of art with high aesthetic value) are public, “culture” is democratic. Emending, on the other hand, is reserved only for genuine intellectuals who had a high education and were trained with a high level of education. "Manner Arnold's'' meaning "sect of sweetness and light" means the definition of "emending". The essence of the emending is to have good manners; It is to love with a religious, unpretentious, sincere love without mixing macula (rationality), fine arts, literature, philosophy, science and no bigotry. It can be seen that emending is a special feeling, way of thinking and lifestyle that came into being with a special upbringing (reproduction, generation, emergence). The second difference between culture and emending is that the first is "national" and the second is "international". A person may only appreciate the greatness of his own nation, with a great influence. However, if he has seen it, he likes the culture of other nations and tries to taste their flavors as well, and National Identity Transfers in National Literature and Re- publican Literature. Consequently, he makes the people he comes into contact with, a little humanitarian, a little tolerant, benevolent towards every individual, every nation, and “power-loving = eclectique. This second difference of culture and improvement leads us to the thoroughness (deepening) of the "nationalism" and "internationalism" issue. Nation is the delegation journal of the individuals who are common to the same harvester (the total form of something, its general appearance). “Internationalism is the journal of the common nations in the same civilization. Internationality can also be called "civilization group". However, there are also men who do not consider (accept,) the civilization group like the delegation of nations belonging to a particular civilization. According to them, there are no separate civilizations, the collective (total) of all human beings consists of a single set of civilizations, and this single civilization is composed of individuals, not nations (made up of a mixture of two or more things). People with this

88 Ülkü Ocakları • Aralık 2020 Kürşat AYANOĞLU idea are called "cosmopolitan". Cosmopolitans are wordlists who say "my nation is a human being (human kind, all people), my homeland is the spiritual ground (earth)". Their conceptions (understanding) about the civilization group cannot be in disagreement (conformity, harmony) with nationalism. Because, according to nationalists, humanity (humanity) consists of (human types) that are studied (carefully researched, examined) together with other animal species (genus, species) in zoo- logical science. On the other hand, (people), which means active (social) individuals, live in nations. Since it cannot contradict any system that does not accept the principle of Turkism (nation), it cannot include cosmopolitan people. As for internationalism, this is exactly the opposite of cosmopolitanism. Because, according to the internationalists, the civilization group does not mean the delegation (whole) of all people. After all, civilization is not one but multiple (proliferating, many, few). Each civilization has its own community, that is, a civilization group. At the same time, these civilizational clans are made up of nations (a mixture of two or more things), not individuals. If the civilization group is compared to a society, its members will also be nations. That is why it is called the Civilization Community (League of Nations). [However, this phrase "League of Nations" is not correct. For, community means a complete group with a common conscience. Since the common conscience consists of the culture (society), the groups that can be included in its staff can only be nations and their crimes (root, bottom). On the other hand, larger groups that include many societies are called "mosques". In that case, it is more appropriate to say “Com- munity of Nations” instead of “League of Nations”.] It is understood from these expressions that every civilization group is an international circle. The fact that a society is a national culture does not prevent it from belonging to an international civilization. Civilization Are Among the nations belonging to the same internationality means the committee of the institutions (institutions, organizations) that common.

Ülkü Ocakları • Aralık 2020 89 National Identity in National Literature and Republican Literature Transfer

That is to say, within internationality, there is both a common civilization for all the nations that compose (uniting) it, and a collec- tion of national culture peculiar to each nation. So, when we enter the European civilization, we will not only be inheritors to an international civilization; At the same time, we will have the opportunity to enjoy the special culture of all the nations that are our civilizations. Just as a national society is divided into professional groups by division of labor and specialization (road), an international community is almost like an international division-i amalin It is divided into national and special-c- haracter culture. In ancient times, artisans' associations used to have meeting feasts in main (pure) times. Every colleague had the best meal made in his own home, and he would eat these meals together in the countryside or in a house. The international relations of the civilization group are like a feast of joy. Every nation acquires (gives their own taste (culture) to this feast and to all nations acquires) the right to taste the harms of. However, it should not confuse the one who likes only the national taste and the foreign external taste. Who likes it? According to the normal example we see in all nations of Europe, the original and enduring pleasure of every nation is its national pleasure; external pleasure can only be accepted when it remains at a secondary degree. This was not the case in the old Ottoman life. In the Havas (respectable) class, external pleasure had become the original and enduring pleasure. As for the national taste, he was deprived of even and secondary value. For this reason, our old literature Persian taste, and Reorganization Litera- ture was merely the products of only the product of French taste, and so far there has not been a national literature emergence (reproduction, origination) in our country. In that case, emending becomes harmful when it becomes morbid. As long as an emending abides by the law of the national war, it is normal, from the moment it begins to violate the rights of the national war, the sick and the disabled (sickly, crippled) receive an emending nature (the essence of something). It can be seen that, with all its love, Turkism is not only in love

90 Ülkü Ocakları • Aralık 2020 Kürşat AYANOĞLU with its original letter, but also it is not chauvinistic and conscientious. Just as he is determined to take European civilization completely and systematically, there is no willingness (hesitation) or insult (scorn) of any nation. On the contrary, we value and respect all cultures. Even the nations that we are the target of many objection (deviation from the right path, corruption) continue to dislike the political organizations; We will remain respectful to the enlightened (devoted, passionate) thinkers (thinking, thoughtful) artists of their civilized and moral works " Republic Period Literature and National Identity. During this period, efforts were continued to ensure the formation of national identity. The difference between written language and spoken language has diminished to little to no, and efforts to simplify the language have continued. Social issues were discussed with a realistic understanding. The instead of the syllable meter was started to be use- daruz meter, and poems were mostly written in free measure. Instructio- nal text types have gained importance. The Republic literature is related to these subjects since it basically has the War of Independence, the foundation of the Republic, Atatürk and its reforms. Works on national feelings continued to be produced. Again, every segment of the public has been included in the literature. Since the aim was to introduce and adopt the newly established state and reforms to the public, artists acted as a bridge between the state and the people in this period. The new and old debates were put to an end by establishing the Turkish Language Association and the Turkishization movement found a way. Result. With all these features, both the National Literature Period and the Republic Period Literature made a great contribution to the formation and development of national identity. Henation by installing the necessary national identity and national culture vaccine to the society when the Turkish nation needed raised there; He has enabled him to rise from the place where he was destroyed by returning to its essence in a new way.

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REFERENCES. Köksal Alver, Literature and Identity, 2006 Ayşe Demir, An Advanced Move in National Identity Constructi- on: New Language Ministry of National Education, 11th Grade Turkish Language and Literature Textbook Ministry of National Education, 12th Grade Turkish Language and Literature Textbook GÖKALP, Z. (1923), Fundamentals of Turkism, Culture and Illu- mination, Anadolu University Publications, Eskişehir: 2019

92 Ülkü Ocakları • Aralık 2020 Ömer YILDIZ

NATIONAL IDENTITY DEFINITION IN AZERBAIJAN

Ömer YILDIZ

"The flag that once rises will never come down again ..." Mehmet Emin RESULZADE

The apple of the Caucasus, AZERBAIJAN, the land of Oghuz, the land of the odlar, where we stamped the seal of brotherhood with the words of two states, one nation. Azerbaijan, located in the south of the Caucasus; geographically, it is located at the intersection of three major powers such as Europe, the Middle East and Asia. In this context, Azerbaijan stands out as an important geopolitical location. This geography, which is under interaction regionally, is a region with a co- ast to the Caspian Sea and rich oil and natural gas deposits. The period brought by these resources, which are important images, also attract the attention of the great powers. The transforming era has transformed colonialism into imperialism and directed the route to resource-rich regions for power gain. As such, occupation and genocide have not been absent in Azerbaijan. In the 17th century, Russian boots of Azerbaijan, one of its native parts, set foot in the privacy. Our sister country, which we have always described as the Turkish homeland, was condemned to the oppressive rule of the Soviets for a period. The transition of the bo- dily cruelty during the active years of colonialism to imperialism with

Ülkü Ocakları • Aralık 2020 93 National Identity Definition in Azerbaijan the developing age; it took the physical pressure to the identity dimension. Occupations were with both physical and typological destruction policies sustained and construction strategies were applied. This situation has created identity pressures. Carefully displaying the bloody and repressive attitude of the socialist regime, Azerbaijan has carried out its occupation in Azerbaijan and the Turkish geography it occupies with the policies identity defeat and creating a new identity of. The main condition for fully owning a land is to break the bond with the owner of that land. When Russia invaded the Turkish regions, primarily he wanted to break with the Turkish identity and Turkish and then in particular gulf between by has adopted the policy time put forward Turkey.The identity issue of Azerbaijan, which continues to exist in this pressure atmosphere, emerges as an important issue that should be dealt with among factors. Today, Azerbaijan, which has been subjected to intense pressure and identity erosion during the process, has not compromised its rooted identity in a broad sense. However, when a thorough sociological analysis is made, the identity erosion of Russian influence is felt in the region. For the Azerbaijani people, who are the homeland of the Turkish nation and gather the Turks under their banner, even discursive expulsions have been made, constructive names such as "Azeri'' have been derived. All these appear as destructive discourses created by the effective winds of identity erosion. Of course,ancient Turkish the deep-rooted identity structure of existence is a solid structure that protects against the defeatists and adopts a nationalism that clings to identity more tightly in the face of identity attacks. Under these conditions, although the strong winds blowing from the Russian geography were effective, they could not provide change and the national consciousness was obstructed. Today, the Azerbaijani people introduce themselves as "Azerbaijani Turk, Azerbaijani". The word Azerbaijan, which has a geographical meaning, has formed the name of a nation over time, largely for ideological reasons. Geography, which is evident in the formation of the name of Azerbaijan, has also been effective in the formation of the

94 Ülkü Ocakları • Aralık 2020 Ömer YILDIZ society here. In other words,both as a country and geography is the first degree influential in the formation of Azerbaijan as a society in terms of sociological balance (Süleymanlı: 2006). Azerbaijan Democratic Republic. When we say the democratic republic of Azerbaijan, the first name that comes to mind is undoubtedly Mehmet Emin Resulzade. Founded on May 28, 1918, the republic is considered the first democratic republic of the Muslim East. Resulzade, who has a great importance in the conceptualization of the national identity of Azerbaijan, suffered many difficulties in the way of independence. Resulzade, the national independence leader of Azerbaijani Turks who was born in Baku during the Tsarist Russia, carried out many anti-regime activities against Tsa- rist Russia. He became a member of the Musavat party and was appointed as the leader of this party in 1917. This party appears as the oldest political party in Azerbaijan. The party was established to direct the nationalist movements in a correct and accurate way. The Bolsheviks, victorious in Petrograd in 1917, gave power to the Soviets. Stalin and Lenin, in the People's Declaration of the Russian nations, "The peoples of Russia will rule their own destinies themselves and, if they wish, they will be able to establish an independent state completely separate from Russia." Azerbaijan Turks accelerated their activities with his declaration. On 28 May 1918, “In the session of the government on 9 November 1918; It was decided that the representatives of the minority and representatives of various strata of the people will participate in the meeting of the Azerbaijan National Council on November 16, 1918 and the meeting to be held. Mehmet Emin Resulzade, who took the podium in the first session of the parliament that convened on December 7, 1918 in accordance with this decision, gave his speech; "The flag that once rises will never land again!" he cried out and ended with the words that made history. Fethi Ali Han resigned after the opening. But the parliament same day gave him the task of re-forming the government

Ülkü Ocakları • Aralık 2020 95 National Identity Definition in Azerbaijan on the. The government, which was established on 22 December 1918, continued its activities until 19 April 1919. After this date, Nesip Yusuf- beyli served as prime minister. The center of government was originally in Ganja. This government first asked the Istanbul administration to recognize it and send troops. The Government of Istanbul immediately accepted this offer and appointed Nuri Pasha, who was in Azerbaijan, as the commander of the armies there. The Caucasus Islamic Army under the command of Nuri Pasha surrounded Baku with a Turkish force of 400 officers and 10 thousand soldiers. The Caucasus Islamic Army de- feated the Bolsheviks supported by the Armenians and liberated Baku on 15 September 1918. However, as per Article 11 of the Mondros Ar- mistice, the Turkish Army had to evacuate Azerbaijan on October 30, 1918. After the Ottoman withdrawal, the British came to the region and the British dominated Baku, albeit for a short time. However, Musavat Party continued its work and established its organization and managed to preserve the independence of Azerbaijan. Especially the National Azerbaijani Army, which was established by the Azerbaijan Democ- ratic Republic in April 1919, achieved success in the region in a short time. After the overthrow of the Tsarist Russia with the Bolshevik revolution, in 1918, with the attack of the Soviet Army, Azerbaijan again came under Russian rule. The period of Soviet rule emerges as a troub- led period both politically and socially. The Soviets referred to our brothers as 'Turk' at first, and later as 'Azeri'. The aim of this policy of Rus- sia, which wants to dominate the Caspian Sea, has caused Azerbaijan to enter an identity crisis. In the last century, phrases such as "Turkish People", "Turkish Language" were removed in Soviet Azerbaijan, and phrases without national identity such as "Azerbaijani people", "Azer- baijani", "Azeri" were used instead. By doing so, the Soviets tried to develop a new method of explaining history, that is, the constructivist policies they followed after the invasion were put into practice.

96 Ülkü Ocakları • Aralık 2020 Ömer YILDIZ

In the face of these conditions, the first name that comes to mind both in the protection of national identity and in the political struggle has been engraved in history as Ebulfez Elçibey. Elcibey, who fought for the independence of Azerbaijan, started his active political life by becoming the head of the Azerbaijan People's Front Party. After the dissolution of the USSR in 1990 with the efforts of Elcibey, Azerbaijan officially declared its independence in 1991. After Ayaz Muttalibov's short presidency on June 7, 1992, Elcibey became the 2nd President of the Azerbaijan Democratic Republic. The post-Soviet process, which can be called national identity construction, is the process of redefi- ning Azerbaijani identity that already exists in Azerbaijan. In the Soviet era as well as in today's independent Azerbaijan, 'Russian identity and' Turkish 'identity are in competition. "Azerbaijani Turks", "Azerbaijani" and "Azerbaijani" are different in terms of definitions discussions are taking place. How the national identity is defined closely affects the route Azerbaijan follows in its foreign relations and the route it will follow in the future. The struggles against both the Armenians and the Russians had an effect on the Azerbaijani Turks holding more tightly to their national identity. They identified it as a state policy that was tried to be tested on the "Azerbaijani identity" supported during the Soviet period. On the other hand Azerbayjani a state ideology as many binder in an environment that is determined at the highest levels and historical facts have been lost, though complementary there will be a in a close relationship with Turkey, "Turkishness" identity, the emphasis, both countries comes out. Russia uses messages given to the public In the face of destructive strategies, the strong culture and identity structure of the Turkish Nation, the host of the region, has managed to protect itself against influential winds. When we look at Turkish typology, attitudes of belonging such as national consciousness and nationalism appear as a characteristic feature rather than being acquired later. In other words, Turkish Nationalism did not exist with the nationalist winds that the French Revolution generated globally. Turkish Nationalism appears as

Ülkü Ocakları • Aralık 2020 97 National Identity Definition in Azerbaijan a typological feature, an attitude that has existed with the existence of the Turkish Nation and permeated the culture rules and state philosophy of the nation. The Global period when nationalist winds blow, the Tur- kish Nation coming face to face with the enemy attacking its existence; In all Turkish geographies, the national stance and nationalist side that it naturally exhibits has been conceptualized and brought to the dimension of Turkish Nationalism and Turkism. The Turkish Nation embraced its national identity against the enemies, which are the homeland of the Turks in Anatolia, Turkestan and the Caucasus, holding on to its national identity, instead of leaving its identity against the influences, it protected its identity against the influences. While Russia's deep breath is above its identity in Azerbaijan, it has positioned its identity as its lungs and has reached these days by breathing with its identity. If we burn the songs of Karabakh, which is still a part of the homeland today, and eventually reach our homeland by wiping the tears in our folk songs; The main reason for this determination is the loyalty to the Turkish identity and the survival of national consciousness. Azerbaijan has eroded Russia's identity by resisting the not losing its existence and has regained the occupied homeland by claiming its identity today. All the evaluations made in the context of the process regarding the identity of Azerbaijan; Azerbaijan today must be done out of a deep bond with Turkey, Karabakh and the results should be evaluated over the long-established and lost not a "Turkish Identity" that must be read. REFERENCES. SÜLEYMANLI, Ebulfez (2006), Azerbaijan Turks in the Natio- nalization Process, Istanbul: Ötüken Publications MEHMETZADE, Mirza Bala (1991), National Azerbaijan Ope- ration, Ankara: Azerbaijan Culture Association Publications

98 Ülkü Ocakları • Aralık 2020 Deniz GÜZELAY

TURKISH WORLD NOVEL AND NATIONAL IDENTITY

Deniz GÜZELAY

1. Turkish World and Turkish Identity. Identity is a very talked about concept. Many scientists who think, write and reflect on this subject; He made various comments on the definition and scope of identity. However, John Locke's definition of identity, who first introduced the concept of identity as a term, is based on "remembering, cognition and consciousness". Turkish identity is also a gift of history to us, the face of the past today. Preserving the identity, introducing it onto future generations and passing is a matter of independence. Because today's global world has put identity on the target board of imperialism. Forgetting one's identity, in other words, assimilation politics is an issue that has been spoken for years and examples of which are common. Of course, there is a part that concerns us in this regard.Turkestan geography period of the USSR It is possible to say that was exposed to such a policy before and in the present, especially during the. The policies we have mentioned are not limited to musical tastes or clothing styles. At the moment, we have five independent states in the geography of Turkestan, it has been stated that there are five separate nations by the circles that carry water

Ülkü Ocakları • Aralık 2020 99 Turkish World Novel and National Identity to the enemy's mill. As it can be understood from here, the policies of destroying identity in question have reached the stages of cultural and ethnic separatism. The enemy's problem is to separate the Turk and to keep the Turk away from the Turk. In fact, in general, this is a war. It is a war of identities, cultures, individuals and consciousness. The Turkic world is dealing with this policy not only in Turkestan but also in various regions of the world. What Iran has done to the South Azerbaijani Turks is the middle, and the persecution of our East Turkestan brothers in China is obvious. The situation in the Balkans is well known. These attacks are not only the problem of our cognates there, our brothers who are exposed to policies and persecution. The target Turkish identity is the Turkish unity to be prevented. It is clear that this malevolence also concerns Turkish nationalists closely the Republic of Turkey. Order creates national consciousness, keeps culture alive and protects identity. Many intellectuals, writers and even commanders have been brought up from the bosom of the Turkish nation into. These people, who are the monuments of consciousness, the constant guardians of the Turkish nation; It is very important to maintain identity. Nations with strong pens, military geniuses and idealistic cause-men are stronger in their struggle. Our kinsmen, who have been fighting with assimilation for years, have also produced many great names, writers who preached their cases with their words. It is above all a responsibility to get to know the ideas of these great causes and to read their books and articles. This is the only way to recognize geographies that we have not seen and whose beauty we cannot witness vividly. This is the only way out to break the cultural imperialism we have been under the influence of for years. The equation is in the middle, the problem is clear, the solution is obvious. It is imperative that we sprout as they sow the seeds of discord among us in order to pull them apart. The more they try to wipe out the Turks, the stronger we must cry. As they prevent Turkish unity, the Turkish nationalists must break down the obstacles on the road to Turan

100 Ülkü Ocakları • Aralık 2020 Deniz GÜZELAY one by one. The Karabakh victory is a sign of this, the Turkish world is shaking, trembling and returning to its essence. 2. The Importance of Works in terms of Keeping the Identity Ali- ve Thief. Literary fieldTurkestan is also aware of the importance of national identity. Literature is useful and useful for communicating with people. Ideas are conveyed in this way, and notions are communicated in this way. Many names from Cengiz Dağcı to Cumabayev, Ayaz İs- haki to Vahapzade have written articles for Turkish identity and consciousness. It is possible to say that the characters created in the novels, which we will explain with examples in a moment, are used to give messages. In addition to intellectual writings, it is extremely valuable to give such messages in areas where an art is performed, which can be called literary. The works we are talking about are permanent, they are a legacy to be passed down from generation to generation. Unfortunately, it is not our job to tell you all of them at the moment, so the generalizations we will make based on the two authors we have chosen will help us to have an idea in line with the content and purpose of the novels in the Turkish world. 2.1 Turkish Identity in Cengiz Dağcı Works. Cengiz Mountaineers 2.1.1 of the Turkish Identity Formed in Tur- key and Turkey Admiration most. It is seen that Cengiz Dağcı resolved the ambiguity in his search for identity by frequently expressing the concepts of Turkishness he belongs to, with his novels. The writer appears before us with his Turkish identity in the first lines of his novel "Terrible Years". Cengiz Dağcı, in the sentence in the letter he wrote to Yaşar Nabi Nayır, to publish his novel "Terrible Years" written in 1956, stated that he is Turkish as follows: "Alhamdulillah I am a Turk, I am a Muslim,

Ülkü Ocakları • Aralık 2020 101 Turkish World Novel and National Identity and I swear that all of what I wrote in these notes is true." Nationalist Turks showed the writers who love flowers coming from Turkey a com- panion name he did not know and love is another indicator. The authors show that the sensitivity of the Turks, especially because the flowers blossom and come from Turkey stated as follows: "I do not know Tur- kish names of the two flowers that I planted three years ago against the bottom of the fence. According to the information given by the florist, they were Turkish flowers; He brought from Turkey. Half a meter above the ground, the flowers are pinkish red at the ends of the branches between the dark green leaves reminiscent of ferns. I planted it in the most beautiful part of my garden. Last year's summer they bloomed for the first time. I asked those I knew so that I could learn the name of the flower; no one knew. Finally, I found the Latin name among the flower books in the library: incarvillea delavayi here, similar to the flower called gloxinia. But his name is unimportant. Flowers are Turkish flowers; this is enough for me. During the summer I watered every evening, lea- ned over and caressed them; I even whispered to the flowers that we are relatives and brothers while caressing them ”How Cengiz Dağcı protected and protected them in December 1987 just because the Turkish name is mentioned in these flowers so that the flowers would not get cold, and the concept of Turkishness in the consciousness of the writer he thinks can be shown as another reflection of ownership:“ It was cold at night;below zero six degrees. When I went out to the garden in the morning, the lawn was covered with a silver frost cover in the sun's rays. I went straight to Turkish flowers. I covered them with straw trash, although I knew they were resistant to cold. Who knows, maybe it will be frosty at night. Or it snows. I am my flowers chills Turkish "Cengiz Mountaineers fans so much of a pen Turks and Turkey. Of course, this admiration is a reflection of Cengiz Dağcı's intellectual ground, and a testament to being a conscious Turk. The national identity that the Mountaineer has embroidered and conveyed and struggled to preserve has come into being in this manner.

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2.2 National Identity in the Works of Ayaz İshaki. 2.2.1 Perception of Turkishness in Ayaz İshaki's novel "Member- ge Taba". The novel of Members Taba expresses an orientation / return to essence. The story of a general who returns home after many years apart from his home, the novel also expresses an orientation. The house is the home that is longed for in the narrow, and the ideal of "Turan '' in the broad sense. The orientation we are talking about is true to the nation to which the book character belongs, to Turkish identity. Miralay, the protagonist of the book, was created to represent millions of Turks who were subjected to de-identification politics. Therefore, this is exactly the point to be taken into consideration while reading and analyzing the novel. Many Turks, like Miralay, wanted to be turned into a "mankurt", a slave who did not know his past, who wanted to be removed from the original, who completely lost his memory, who did not remember his past until he died. However, this ontological disconnection experienced by the individual is eliminated by remembering the national values that are still hidden in his memory. The Ölmezoğlu family, with their national and religious traditions, is important in ensuring Miralay's awakening in this sense. Miralay discovers her "I" during the moments she spends at the Ölmezoğlu family house. Esma, one of the daughters of the Ölmezoğlu family, starts playing the “Aksak Timur Anthem'' by taking over the piano: “The strength and majesty of this anthem up- set Demir Ali's spirituality. He made it a Miralay again. He was now in command of the cavalry regiment. Aksak envisioned Timur's military maneuvers, and he dressed his own soldier not with the Russian uniform, but the Cagatay clothes, which he saw when he read Timur's war history. (p. 29) This temporal link Miralay established between the past and the present is the manifestation of the existential void in her. Miralay, who goes to complete this gap with the awareness phenomenon, prepares the ground for the national awakening of herself and her

Ülkü Ocakları • Aralık 2020 103 Turkish World Novel and National Identity people. The individual does not lose his essence when he clings to the customs and traditions of the culture he belongs to. These cultural codes individually allow them to expand his / her field of existence and cause him to act in accordance with the spirit of the age. Miralay, who was forced to fight against her own people as a result of the pressure of the Russians, became aware of the feeling of Turkishness that gradually disappeared in the face of being sold by the Armenians and the Turkish girls being played as belly dancers in front of the Russian commanders: “According to the news we have received, the number of orphans and widows in the Turkish provinces occupied by the Russians is twenty-five and thirty. It was a thousand. (...) Armenian volunteers slaughter those orphans and wretched ones in convoy, they insult our women and girls, and they bring our girls to cities and villages and sell them to be concubines and mistresses. " (p. 40) Miralay sees herself as guilty in the chaotic situation of Turkish girls whose wealth is raped. This destruction and sorrow that Miralay experienced causes the national excitement hidden in it to awaken: “The feeling of nationality and the Turkish vein, which had remained untouched for years in a corner of her heart, awa- kened with a great stir and exasperation in these moments, were now in motion. This new emotion began to whip his slept conscience. (p. 42) The "Turkish vein", which is hidden inside, takes action both by the momentary collapse it experiences and by awakening the spirit of the Turkish melodies it listens. With Miralay's awakening, she becomes aware of her own reality and herself ontologically with her perception of Turkishness reconstructs. The novel we are telling is about the reconstruction of Ayaz İshaki's Turkish identity and the concepts that are important for Turkishness such as homeland and freedom. The Miralay character has been the voice of many of our cognates whose screams disappeared in silence. Supporting and triggering a national and religious awakening, as well as will place the awareness of Turkishness is a valuable work in

104 Ülkü Ocakları • Aralık 2020 Deniz GÜZELAY terms of containing messages. Our cognates living in different parts of the Turkish world have been subjected to an assimilation policy full of persecution and oppression. The fight against this attitude of the enemy has been given in many areas with different qualities and is still being given. Turkish nationalists need to closely follow and analyze these issues on the way to Turan. Strong and leading countries, Turkey, the hope of all the oppressed, would be the Başçı way of Turan. Our struggle against illegal fighting elements such as de-identification, forgetting the essence, ethnic and cultural separatism continues today as it was yesterday. Like Cengiz Dağcı,Ayaz İshaki and many powerful pen names we cannot countdirection of our ongoing struggle milestone, whose determination. That is why we should read, know and know closely whoever we count or cannot count. It should make the Turk a friend to the Turk, and should join the Turkish unity hand in hand. Our road is the Turan road, our mention is the Turkish moment. REFERENCES: DAĞCI, Cengiz, (1998), Cengiz Dağcı in Memories, Istanbul: Self-serving Publications. http://www.avrasyad.com/Makaleler/1605017038_b%20 abid%20son%20k%c4%b1s%c4%b1m%2088-98.pdf http://turkoloji.cu.edu.tr/pdf/samet_azap.pdf İshaki, Ayaz, (1967), Member Taba

Ülkü Ocakları • Aralık 2020 105 Atatürk and Turkish National Identity

ATATÜRK AND TURKISH NATIONAL IDENTITY

İsmail Burak TATLI

"Veteran Mustafa Kemal Ataturk's Republic of Turkey, the Turkish nation and the common values Although the pride of the common will, a common vocalization. Means to understand him is to tell the Republic of Turkey. To know him means to the past and the future, the independence and the future,bring the peace and prosperity together on a bright horizon and to unite with the soul root of the nation. " Leader Devlet Bahçeli. Introduction: In order to make sense of an event, it is necessary to look at the origin of the event, and to understand a person, the birth period of the person. For this reason, it is extremely important to look at the conditions of the period in which Atatürk was born and grew up in order to understand it. At the time of Veteran Mustafa Kemal Atatürk's birth, the Ottoman Empire had entered into an identity crisis. Veteran Mustafa Kemal Atatürk, During the Tanzimat period, which ended just before the birth of, the idea of Ottomanism prevailed. Due to the rebellions of the minorities and the states they founded afterwards, the Ottoman Empire was on the road of rapid division. This situation idea of Ottomanism in the following periods

106 Ülkü Ocakları • Aralık 2020 İsmail Burak TATLI

made it legitimate to draw a new road map for the Ottoman Empire with the collapse of the. Following the collapse of the idea of Ottomanism in the Balkans, the idea of Islamism became the dominant idea in the state. With the betrayal of the Muslim Arabs in the Ottoman Empire by acting together with the Christians in the defense of Medina, the Islamism the idea of was also abandoned in real politics among the state officials. The idea of Turkism, which will mark an entire century, has shown itself in drawing the new road map of the state. Mustafa Kemal Atatürk, who lived in the periods when these events took place, gained an intellectual maturity in accordance with the conditions of the period. When Development Childhood we consider the idea that takes place in; Atatürk's "The father of my body is Mr. Ali Rıza, the father of my feelings is Namık Kemal, the father of my ideas is Ziya Gökalp." His words intellectual development on the idea of Turkism since his childhood emphasize that he has shown. All these events developments in the idea of Ataturk's and Turkey, are the cornerstones in restoring a national identity for the Turkish nation. What is National Identity? The National Identity, which has been circulating in languages especially recently, is explained in the TDK as follows: A nation's unique way of thinking and life, language, customs and traditions, social value judgments and rules, national identity. it is the essence of a nation. It is the building block of nationalism and the most important value of society. Turkish National Identity. People have had a certain identity since the ancient times of history. In the context of identity, not individuals but groups to which they are affiliated took place at the center. In other words, people did not reveal their identity based on themselves, but instead expressed their identity in the context of the groups (nations) they

Ülkü Ocakları • Aralık 2020 107 Atatürk and Turkish National Identity belong to (Türkbağ, 2003: 210). The Turkish nation, on the other hand, has formed its national identity from history, traditions and customs. Our state founder Ataturk big, "national identity" and "national culture" issues, the Turkish history integrity of and action from the continuity of the policy of the Turkish state, as a result of the historical process of the formation of our national identity.New Turkish nationalists based management of the Republic of Turkey in the formation of the national identity of the people active based development of the Republic of Turkey has dazzled the eyes of the whole world. So much so that Greek Journalist Tomas Ath, even though they came out of the new war. Vaidis this situation, writes: revolutionaries and, of course, Mustafa Kemal realized that it must be founded on a strict nationalism basis of the new Turkey ... So Mustafa Kemal, the national consciousness of the organization point of view, gave the national government the establishment of the business itself. It started with a symbolic move. Leaving Istanbul alone, he officially moved the capital of the state to Ankara, the steppe in the middle of Asia Minor. In this way, he was giving the Turks a respectful pride of complete security ... In this way, Mustafa Kemal could speak with the great states on behalf of the Turkish Nation in a loud and shameful tone from the top of Çankaya. After foreign schools were closed, crowded priests were expelled, privileges were removed, the goods were nationalized and became Turkey's everything. In this regard, the Greeks, for we must accept that although pain is Mustafa Kemal's always empty place where understanding of nationalism is not new in Turkey organizations in Turkey and also remains deep, and if true meaning no word from merely a jobus. If we give an example of the innovations made to resurrect the Turkish National Identity in this nationalist-based administration; Establishment of the Presidency of Religious Affairs in order to prevent false teachers from using fatwa and religion in bad intentions, translation

108 Ülkü Ocakları • Aralık 2020 İsmail Burak TATLI of the Quran, transition to the New Turkish Alphabet, opening of the Turkish Language and Turkish History Institution, Protection of Women's Rights by Civil Law All of these situations converge at one point as a return to the essence of the Turk, that is, the construction of National Identity. Presidency of Religious Affairs of Turkey Veteran Mustafa Kemal Ataturk, the religion of the nation as well as with institutions that give importance to religion freely and opened the cleanest way to live has also given importance. Atatürk's “Religion is food for people. The godless man is like an empty house. It gives people sadness. We will surely believe something. The last of these religions is of course the most perfect. Islam is superior to all of them. ”The statement of this situation can be found.Veteran Mustafa Kemal Ataturk will manage every institution that will benefit the nation from a single center in terms of religion, in order to ensure that the nation can live religion in the best way and to protect the nation from the deceit of false teachers established the Directorate of Religious Affairs, which. Meal and Interpretation of the Qur'an: Of course, there are many religious scholars who are friends of God, except teachers, but while the state is making decisions, it considers every possibility in order to protect its citizens rather than good. For this reason, in who do not order to prevent the deceit of the members of our nationunderstand the Qur'an, in other words the word of God, to understand the word of the creator of every Muslim and learn the orders and prohibitions from the most correct source. The Quran has been translated from Arabic to Turkish. The Quran was personally Mustafa Kemal ATATÜRK,the greatest Islamic scholar of the period. Veteran Mustafa Kemal Atatürk interpreted by Elmalılı Hamdi Yazır, who was considered revealed what kind of interpretation he wanted with seven articles. These seven items were later put into the protocol

Ülkü Ocakları • Aralık 2020 109 Atatürk and Turkish National Identity signed between the Religious Affairs Presidency and Elmalılı Hamdi Yazır. Ataturk particularly emphasized two items in the letter he sent to the Diyanet. The new commentary will be prepared according to the creed of "Sunnah Ahl al-Ahli" and the views of the "Hanafi" sect. Another wish was 'to explain the verses that have the characteristics of exemplary and advice'. Atatürk verses containing decrees to be interpreted in line with the Turkish-Islamic tradition. Ziya Gökalp states the necessity of this situation in his work on the principles of Turkism as follows: “Religious Turkism means that religious books and sermons and sermons are in Turkish. If a religious nation cannot read and understand books, of course it cannot learn the true nature of its religion. Even if the preachers cannot understand what the preachers are saying, he cannot enjoy any prayers. His Holiness Imam-i Azam that it is permissible to read even the surahs in prayer in the national language declared. Because the ecstasy to be taken from worship only depends on understanding the prayers read completely ... ” New Turkish Alphabet: Turks used various alphabets throughout their lives. It is possible to say that this continuous alphabet change was caused by the adoption of a nomadic lifestyle by the Turks and the forced migration that developed according to the conditions of the period This revolution, which was made during the period of Veteran Mustafa Kemal Atatürk, is especially important for returning to the essence in language. Although it is called the Latin Alphabet in some cases, it is best to say the New Turkish Alphabet due to some arrangements on the alphabet and the situations that provide structural integrity in Turkish. The Turkish Alphabet Revolution was made on 1 November 1928 with the great effect that the Arabic Alphabet did not fit the structure of Turkish and could not meet the necessary vowels; From the Arabic alphabet, the New Turkish Alphabet was changed. Atatürk explains the necessity of this situation with the following words: “When I was a child, I used to

110 Ülkü Ocakları • Aralık 2020 İsmail Burak TATLI feel that this language needs something. I didn't know what that need was, how to get it. But I would have heard that something was needed. " (1928 (İbrahim Necmi Dilmen, Cumhuriyet newspaper, 10. 11. 1941)) Turkish Language and Turkish Historical Institutions: Since the state had a multinational structure in the Ottoman Empire, a national understanding of history was not formed. Generally, the period after Islam dominated, and Islamic history was predominantly processed. Language is a spirit that keeps language alive as well as the light that illuminates history. Consequently, the fact that the Turks before Islam could not be studied sufficiently caused the language to lose its vitality. Atatürk opened the Turkish Language and Turkish Historical Institutions to revive the language and enlighten the history. The duty of the Turkish Language Institution is “to conduct science-based research on the written and oral sources of Turkish; Turkish science, art, literature and education as the development is to ensure the correct use of language and in every field. "The mission of the Turkish Historical Society" Turkey and Turkey to investigate the history of the contemporary social sciences approach and spread; to support research in this area and to develop historical awareness in the society. Women's Rights: The value given to women in the first known Turkish States was very high. The woman had a say in the administration and this right of women was protected by custom. When Hakan went on the expedition or became ill, his wife would sit on the throne and hold the government for a certain period of time. On the other hand, raising hands on women was considered a major crime.Women Immoral attitudes towards has deadly consequences. In Turks, where monogamy is dominant, no one other than the ruler could get a second wife. However, unfortunately, this situation has changed with the migration of Turks to other regions

Ülkü Ocakları • Aralık 2020 111 Atatürk and Turkish National Identity and encountering with new states, nations and cultures. The culture of Slavs, Persians, Indians, Arabs, Latins and many other nations was widespread among the Turks who established a great empire each time. Religious orders began to be falsified and cultural requirements were denied. This situation is written in Mehmet Akif Ersoy's Safahat as follows: “We got the news ... But is it a big thing? Ten women will not get tired of beating, my İhsan Bey, I know what a beating. - Religious teacher, look, I'm angry. You will be say something stupid... If I have beaten my own wife. I want to enjoy myself, you cannot say: "Tattoo!" Examples, examples Missing, unknown Religious rules This is deemed as dignity ... rape, to my- Which dignity is my son? There is that too. There is nothing to say to the present dignity majesty of my bey ... If only you could call it comfortably,they If never go under such burdensome nook! - You religious teacher, you are nonsense ... It is enough, stop now. Is this the purpose of inviting me with insistence? - Your seraglio has just arrived, crying, whining ... - Let your pig explode, let it explode! - You will beat, what do you divorce? Divorced, what is beating? Both sin and shame ... - Do not look at his word,

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What a pig if you know him! - What's wrong, thief? Or is it faceless? - Not none of them ... But I was bored in the evening "I can't, don't marry me!" he. What it means! Up to four men marry, hesaying started to be a bitch without... Isn't my head angry? - For you to swallow everything you vomit, hey silly man! You beat, divorce the orphaned daughter of your hand ... Right now! Man cannot divorce his righteous. - Can't bother? But you did! What if Shariah would order us to marry up to four? If I buy two, what will happen in freedom? If I get divorced, of course I want to divorce. Here is the Book in the square. We both take and divorce. - Got tare, Sharia! Hush, you are untraceable! When did you enter the mosque? One good thing? "

With the adoption of the Civil Code on February 17, 1926, the values, rights and freedoms that should be given to women were fixed by law in order to protect the rights of Atatürk and to correct the situations that were wanted to be taken to wrong places. According to the essence of the Turk. This law, designed in; Equality between men and women was achieved in the family. Official marriage was obligatory in marriage. The principle of marriage with a single wife was introduced. Women

Ülkü Ocakları • Aralık 2020 113 Atatürk and Turkish National Identity were given the right to enter the profession of their choice. To testify in court, inheritance and divorce was made equal male-female ... Results: Ataturk, in all areas, taking the base to nationalization, stitch by stitch Turkey's national identity has been revived by it. The beloved homeland he established on a nationalist basis will shine eternally with the Turkish Nation, which has gained its National Identity. On the occasion of this article Great Leader Veteran Mustafa Kemal Atatürk , I commemorate the and state that we will forever embrace the beloved state he left behind and the Turkish National Culture, which raises the individuals who are its protectors. God bless the Turk, all the oppressed Turks. Sources: Raiders A. (2011), National Identity Construction Strategies (The Case of Turkey from 1839 to 1746), Istanbul University Institute of Social Sciences, Ph.D., Sakarya, (Advisor: Asst. Assoc. Dr. Irfan Haslam). Vaidis Thomas Ath. (2002) ATATÜRK Through the Eyes of a Greek Journalist, 2nd Edition, Hourglass Publishing, Istanbul. ATATÜRKÇÜLÜK, Atatürk's Views and Directives, Gnkur. Basımevi, First Book, Ankara 1983 Ersoy, MA (1911), Safahat, Köse İmam, Seha Neşriyat, İstanbul 1994. https://www.tdk.gov.tr/ https: //www.ttk.gov.tr/

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Ülkü Ocakları • Aralık 2020 115 Atatürk and Turkish National Identity

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