TURKISH INTELLECTUALS “ Ülkücü Türk Gençliği’Nin Bu Aziz Vatanla, Bu Büyük Milletle Ömür Boyu Sürecek Bir “Sadakat, Sevda Ve Hizmet Sözleşmesi” Vardır

Ülkü

Yearl:27 | Issue: 199 | April-AugustOcakları 2020 | www.ulkuocaklari.org.tr Aylık Eğitim ve Kültür Dergisi

TURKISH INTELLECTUALS “ Ülkücü Türk Gençliği’nin bu aziz vatanla, bu büyük milletle ömür boyu sürecek bir “Sadakat, Sevda ve Hizmet Sözleşmesi” vardır. Bu sözleşme “Devlet-i ebed müddet”, “Millet-i ebed müddet” sözleşmesidir. LİDER DEVLET BAHÇELİ ” 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

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www.ulkuocaklari.org.tr Introduction

Dear readers, April-May-June-July-August special issue of Ülkü Ocakları Journal. We have prepared for you.We are excited and happy to meet you with the new publication policy of our journal. First of all, Ülkü Ocakları Journal is our Leader Mr. Devlet Bah- çeli"It is a school where both the writer and the reader are students." It is the journal of a blessed youth movement that it stated with its words.Our aim; Inspired by the glorious history of the Turkish Nation and our blessed struggle for more than half a century, it can guide the Idealistic Turkish Youth in social and political life is to be able to put forward an idea journal. Therefore; Committed to the values of the great Turkish Nation, in the footsteps of Veteran Mustafa Kemal Atatürk, on the way of our Chieftain Alparslan Türkeş, and our Leader Mr. Bahçeli with a stance and maturity worthy of the Idealistic Turkish Youth at the disposal of the Bahçeli Gentleman we are planning to reach every young person of our nation. Dear followers, In the special issue of our magazine, we determined the subject of the file as "Turkish Intellectuals". As Ülkü Ocakları, with our new management and our new publishing policy, you We found it appropriate to set out in front of our readers with the people who grew up from the bosom of the Turkish nation and who led our nation. Ziya Gökalp, Yusuf Akçura, Hüseyin Nihal Atsız, Erol Güngör, Mumtaz Turhan, İbrahim Kafesoğlu, Seyyid Ahmet Ar- vasi, Dündar Taşer, Galip Erdem, Osman Turan, Nejdet Sancar, Mehmet Emin Resulzade, Zeki Veledi Togan. These names are very important names of Turkish Nationalism and they have made an intense effort to bring our Almighty nation to the level it deserves. Each of our opinion men has guided us with their distinctive features. Therefore; Understanding the past, interpreting the present and designing the future in the light of our Turkish Ideamen We have to fight in every field without showing even a second of complacency. On the occasion of this special issue, we will thank all our opinion leaders who left their mark on history. I remember gratefully. Let their souls be happy, their places be heaven. Hope to see you in our new issue ...

Ahmet Yiğit YILDIRIM Ülkü Ocakları Education and Culture Foundation Chairman April-August 2020 Issue: 199

Contents

Furkan AKSU Community Considerations from Ziya Gökalp's 8 Hamiyet Bilge ANLAR Three Styles of Politics in Yusuf 18 Hüseyin Erol ŞİMŞEK Turkism in Hüseyin Nihal Atsız 26 Research Assistant H. Bozkurt Çelik Place and Importance of Osman Turan in the History of Turkish Thought 33 Rümeysa ATASEVEN Issues of Turkish Nationalism in İbrahim Kafesoğlu 42 Hüseyin Kürşat GEZE Mümtaz Turhan and Westernization 49 Betül Kübra GÜNGÖRDÜ Turkish Nationalism in Erol Güngör 56 Fadime AYYILDIZ The ordeal of Ülkücü in Galip Erdem 69 Ziya BÖLÜK Turkish-Islamic ideal in Seyyid Ahmet Arvasi 74 Hilal Nur ŞİMŞEK In the Light of Dündar Taşer: Homeland and Order 81 Halenur ANLAR Nejdet Sancar and "Savior Bozkurt" 89 Ganime TOPAL Understanding of History in Zeki Velidi Togan 95

Elnur PAŞA A Turkish Nationalist: Resulzâde 104 A. Serdar AYDIN An Overview of Covid-19 108

İsmail Burak TATLI History of Hagia Sophia Mosque and Its Importance for the Turkish 115 Nation The youth, which is a source of hope for the present and the future of countries and nations,it is also a state's trust in continuity. It is of great importance and sublime. It should be sadly stated that the issue of youth in our country has been A method to serve the youth, which is not handled as a national case, has not been.Turkish Youth, the only hope of the future of the Turkish nation and salvation is the source. With this view, organizing the youth, in the development of the country.It is necessary to prepare and train them to perform successful services.Until today, the power of the youth has been evaluated by the administrators and the youth have social, economic, political,he was left alone and without assistance in the face of technical impossibilities.The mental and physical health of the youth has been largely neglected. Favor,The true ideal of truth, beauty, and the results of science are systematically given to the youth and the basic education of the youth.It was based on chance. The state's youth obligations have not been fulfilled. Youth Within the understanding of emeraldism and rough partisanship, the leadership narrow ideas that were not drawn were tried to be closed in their cell. Parties youth one did not choose the way to see it as a whole and to resolve this national cause within the order of main programs, foreign ideas and politics It has not considered the harmful consequences that may arise from the effects of current flows and the necessary measures have not been taken. As a result, we can say that quan- tity inhabitant my youth in Turkey quality as well as aspect in terms of it was left insufficient. The Hagia Sophia Mosque is a holy relic of the Turkish nation, a holy shrine that dates back to the conquest of Istanbul. Being our symbol of conquest, the 567-year-old reputation and turning Hagia Sophia, the honor of faith, into a museum on November 24, 1934. The subsequent heated debates have followed a course that extends to this day. In the end, the 10th Chamber of the Council of State made a tre- mendous decision and annulled the Decree of the Council of Ministers that turned the Hagia Sophia Mosque into a museum. With the Presidential Decree issued upon this, Hagia Sophia Its mosque was transferred to the Directorate of Religious Affairs, so that there was no obstacle or obstacle to opening it to worship. The Nationalist Movement Party is very pleased, happy and happy with the decision of the 10th Chamber of the Council of State. Because the issue of opening the Hagia Sophia Mosque to worship has been for many years. is our uncompromising desire. The just and legitimate expectation of the Muslim Turkish nation has been met, The doors of Hagia Sophia are opened wide and your foreheads are clean It was provided to meet with prostration. As a matter of fact, today it has manifested as a historical day. Our rights of belief, destroy our sovereign gains and queuing to harass fed by countries, centers and hostility circles have lost. Community Considerations from Ziya Gökalp's Perspective

COMMUNITY CONSIDERATIONS FROM ZIYA GÖKALP'S PERSPECTIVE

Furkan AKSU

The idea of Turkish Nationalism and the Republic of Turkey Before analyzing the social ideas of Ziya Gökalp, which we can describe as the intellectual, and the trends in which he was influenced, And it is useful to mention the cultural environment. As a matter of fact, Gökalp, who was born in Diyarbakir as the son of Tevfik Efendi, the director of the official newspaper of the province, completed his primary and secondary school education here, and during the years he studied in Mekteb-i Idadi Mülkiye, he should have shouted " Long live my Sultan”. Long Live my Nation,” he exclaims, as an investigation is launched into his education. as a person who has not been given the opportunity to continue, he is not yet in secondary school it is different from the traditional community structure in which it grew up. We can safely say that he is looking at the world from a perspective. The Years of Union and Progress / Ittıhat ve Terakki Years After taking philosophy lessons from his teacher Yorgi Efendi Gökalp, who went to Istanbul and enrolled in the Baytar School, is here and by joining the ranks of Terakki Cemiyeti and starting to operate.

8 Ülkü Ocakları • April-August 2020 Furkan AKSU

Together, he was not only suspended from school as he was expo- sed to during his secondary school years, but was arrested after a while. It is possible to say that Ziya Gökalp, who continued his scientific and political life in the ranks of the Ittihat and Terakki Society after his prison life, was elected as a member of the Central-i public in the Ittihat and Terakki society and was sent to Thessaloniki. In the formation of Gökalp's ideas, the works of French thinkers such as Emile Durkheim and Henri Bergson, whom he met during his years studying sociology at the Ittihat and Terakki Idadi of Thessaloni- ki, would have been an important place.We can say that the positivist school has a lot of role in the formation of Ziya Gökalp's internal ideas, especially after the sociological analyses and theories of Emile Durk- heim. In this case, it is useful to refer to the current of positivism in its basic lines. To What Extent Was He Influenced By Positivism? Described as the first sociologist in the western science paradigm The trend suggested by Auguste Comte is also his "Positive Phi- losophy Lessons', as a new political paradigm, we need to perceive the events in the outside world with our senses and It is a trend that defends its origin only in these empirical sources. The understanding of law and ethics mentioned by Auguste Comte in the positive policy system will be an area that comes up with simila- rities while examining the intellectual world of Ziya Gökalp.Auguste Comte, a French positivist sociologist, placed public meanings on the concepts of law and Rights, referring to the existence of people's duties rather than their rights in a positive life. Individual, Society, Rights, Matters of Duty. According to a thinker who argues that the concept of right will

Ülkü Ocakları • April-August 2020 9 Community Considerations from Ziya Gökalp's Perspective harm the life of society and bring individualism with it, no one has any right other than to do their duty.Ziya Gökalp was already in the last period of the Ottoman Empire. With the intellectual infrastructure given by the fact that it ima- gines the conjuncture it is in well, it provides the benefit of the public and society individually. We can say that he has an opinion that puts him above rights. As a matter of fact, the main reason for Ziya Gökalp's political and sociological discussions was generally due to the priority of society-individual. First to the Ottomans by defending individual enterprises and individual rights. One of the reasons for the dissolution of the Ottoman Empire for Ziya Gökalp, who advocated the priority of society and public life against Prince Sabahattin, who brought the idea of decentraliza- tion once and for all, was the frequent cries of individual enterprise and individual rights.So much so that the positivist school and the individual-public distinction have the same thoughts. It is possible to say that the moral understanding of Ziya Gökalp, who is in it, is heavily influenced by the current school. Morality and Educational Imagination. The founder of positivism, Auguste Comte, "nobody's duty as a manifestation of his view that he has no right but to do.We can see it in the following lines of Gökalp's poem named "Morality": “The moral path is very narrow; Press the trigger, help the front. Don't say I have the right, There is no right, there is a duty. "

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Ziya Gokalp's heritage rooted in a social context of the Republic of Turkey also gives direction to such an ethics policy It is also possible to say that it is. So much so that Ziya Gökalp from this school The moral understanding of the French sociologist Emil Durkheim, who was most influential and later adopted as the chief school in the establishment of the first Sociology Chair (1914), It has thus taken its place in the Education System. "We decided to give our children a full secular education in our schools."speaking about the transfer of national unity to new generations of secular morality .We can safely say that Durkheim's concept of civic consciousness is an ideology that has been articulated for many years with the official ideology of the new nation state. So much so that with the desire to "create 15 million young people in 10 years" On the way out, we frequently come across Ziya Gökalp's emphasis on "creating a citizen", which is influenced by the positivist school. Here, the “citizen to be created” is required to be individuals who will undertake a duty for the survival and welfare of their homeland and nation, and they are subjected to a national education in this way. Again, Ziya Gökalp in his poem named "Duty": "I have no right, no interest, no desire, I have a duty; no need for anything else, My mind, my heart do not think, they hear; They obey the orders that come after that ... I close my eyes, do my duty! " He also emphasizes the necessity of undertaking a duty for the sake of the spiritual values of the society by opposing a moral understanding based on the individual. The issue of the purpose of morality appears as another issue that Ziya Gökalp was affected by Emile Durkheim. According to Durkhe- im, the purpose of morality is society. Moral life for the continuity of

Ülkü Ocakları • April-August 2020 11 Community Considerations from Ziya Gökalp's Perspective social life Emile Durkheim, who defends the necessity of religion and the necessity of religion, while mentioning that moral norms will create a collective consciousness in society, Ziya Gökalp We can find similar emphasis in social ideas. With the following lines in his poem "Tawhid": "There is a fraction in the trunks There is unity in the hearts There are no individuals, there is a society La Ilaha Illallah! ” Society against the decentralized ideas of its time We can say that he emphasizes the importance of his life. At the same time, the idea of oneness as an emotional motivation that holds society together. The fact that these lines are included in these lines is similar to the opinions of the positivist scholars on the necessity of the motivational function of religion. As a matter of fact, according to Auguste Comte, "religion is an indispensable condition of a society, just like independence. All moral discipline, all rules, all justice it is erased with its disappearance. Reli- gion is the sole basis of social authority. " Islam and Its Fundamental Dynamics: Oneness Here for the religion of humanity, Auguste Comte's own creation while using this argument, Ziya Gökalp's made this inference for the religion of Islam and the belief of Oneness.We must not forget that it is.At the point of understanding of morality, Gökalp said, "Morality is not individual but social in terms of its origin." Then, moral imperative, charm and rules as it puts forward three basic doctrines. E. Durkheim's "Moral Since the rules are mandatory, they have a special seen as sur- rounded by authority. In this case, obligation forms the first characteris-

12 Ülkü Ocakları • April-August 2020 Furkan AKSU tics of the moral pedestal” we can see that the morality in his words is very subject to interaction with the view that he reveals indispensable pedestals for social life and that social continuity can be achieved through these norms. Making Sense of Life: The Concept of Ideal Beyond Ziya Gökalp's positivist understanding of ethics, the concepts that have a separate place in the Turkish value system also We can come across it in. For example, the concept of ideal is considered to be moral behavior. Gokalp, who is identified with him, again, as a moral person must spend a life for the sake of a national ideal, due to his duty and duty,he says. Ziya Gökalp: “Ideal means an existence that we will sacrifice our lives for, and the moral purpose is equivalent to the same meaning. In that case, what we call ideal consists of society, that is, the absolute living of social life. " and then the moral of your country refers to the size. Speaking about Turan as a national ideal and the integrity of the country, Gökalp said that people should have many ideals to live for their sake and in this way, only a moral life argues that it can take. Here, the collective consciousness that holds the ideal society together is as functional as a source of motivation as a bond of belonging. From Gokalp sociology paradigm to moral understanding,has tried to focus on functionality in all areas from state program proposals to literature. National Sociology / Sociology for the National One Ziya Gökalp emphasized that the discipline of sociology is the "science of civilizations" and that the Turkish nation has its historical roots in a sociological sense. He put forward a culture-civilization distinction theory. While culture is the sum of internal institutions and

Ülkü Ocakları • April-August 2020 13 Community Considerations from Ziya Gökalp's Perspective traditions of the nation, civilization is a is the concept. According to Gökalp, sociology should make comparisons between the civilization departments and the civilization department of Turkish culture should reveal the common aspects. In this case, Gökalp drew two job descriptions for national sociologists. “Turkish social scientists, on the one hand,at which level, which civilization departments the differences between these civilizations and Turkish culture. On the other hand, the order and progress of the nations, by examining what kind of social laws it is subject to, Our national evolution should try to give a benign direction.'' ( Tuna,2011) As the original representative of the classical-modern sociological approach in Turkey, Ziya Gökalp gained the second sociology chair in the world in Turkey (Darülfünun Ictimaiyat Kürsüsü-1914) and drew a task description for Turkish sociologists a century ago, while for some reasons, Gökalp's sociological tradition in Turkey did not continue in the same line. Woman and Family in Gokalp. Ziya Gokalp; by participating in the economic and social life of the society one day and the position of women in society. It considers the education of girls, which will form its basis, important and critical. In her poem “profession woman”, in which she describes the importance of women in economic life, she says, “If a woman does not rise, she will descend to the motherland / she cannot be sincere without it."she emphasized the relationship between women, education and the future of society. In his poem named "Family", "Family is the essence of this state, the essence of this nation / This life will be incomplete unless the woman is complete." saying woman has kept it at the center of the state and the nation.

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Ziya Gökalp, who was arrested by the occupation forces in 1919- 1920 after the occupation of Istanbul and exiled to Malta, a British co- lony, wrote to his wife Vecihe Hanım and daughters Seniha, Hürriyet and Türkan during this period, reflecting his view of the concept of family. In these writings, " People tastes the pleasure of togetherness, the taste of unity in the family clan. After a person has tasted the taste of family life, he likes his nation and professional clan more by comparing them to family.", "May my country be happy, my home be happy."t- he Homeland-family tragedy that he established in his words reflects a deep philosophical attitude. A Civilized Voice from Gökalp: Gender Equality. Here, Ziya Gokalp draws attention to the existence of equality between men and women in the ancient minds of Turkish societies, re- minding that the dynamics of modern democratic Turkish society are again hidden in its essence. Again, in his article” Musavavism of men and women", he thinks about the exclusion of women from society. He says it's because of internal backwardness.In other words, it proposes and adds civil legal regulations by stating that the fact that society is corrupt and appoints a woman's position one step behind a man does not belong to the cultural codes of Turkish society: “Family is the essence of this nation, this state, This life is incomplete unless a woman is OK. Building to be adle fit of family, Marriage, divorce , inheritance: equality in these three jobs A girl, half a boy, a quarter in marriage As they are found, neither family nor hometown rises!”

Ülkü Ocakları • April-August 2020 15 Community Considerations from Ziya Gökalp's Perspective

Gökalp, who sees the basic motivation of women in the position of equality in his imagination of civilization, insists that girls should be raised well and have equal public rights with men. Even reforms started from "girls' schools before anything else."tells that it should. Instead of Conclusion: What does Gökalp's Turkish approach tell us ? Gökalp” Leyl yours, şeb yours, the night is ours " strings Turkis- hhe tried to show that his national identity could have a separate existence.But Gokalp also knew that the existence of a serious gap between living Turkish and the “language of capital” in his own words was a pathological situation, and he himself tried to develop a number of suggestions for this problem in his work on the principles of Turkism. Ac- cording to Gökalp, the solution was to listen to living Turkish. As a very pragmatist approach, he emphasized the Turkic language of concepts and words that “have no Turkish equivalent, such as ablution, prayer, Qur'an, mosque, call to prayer” as long as they are “ink living limbs in our living savings”.Therefore, referring to the breathing characteristic of the Turkish language with the Turkish nation, Gokalp was looking for ways to give a new horizon to Turkish nationalism by saying, “according to the Turks, every word that the Turkish people know and recognize is national”. Based on the last example, it is possible to say that Gökalp has put forward rational proposals with all the intellectual tools of his era for the construction and continuity of Turkish society. For Gökalp, it is preferable that the method is functional in a nature that serves the national rather than being”domestic”. And I think Gokalp calls out to us who live a century after him only with methods that will move the Turkish nation forward, which is a strong voice that will always keep it up to date.

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References Emile Durkheim, L’Education Morale, Paris, s.3. Ziya Gökalp’teki Pozitivist Etkiler, KORLAELÇİ Doç.Dr.Mur- taza, Ankara. Ziya Gökalp, Makaleler, I,II,IV İst.1976, s.469. Gökalp, Ziya, Bütün Eserleri-Bir, Yapı Kredi Yayınları, Ankara, 2017. Tuna, Korkut,& Coşkun, İsmail, Ziya Gökalp, Kültür Bakanlığı Yayınları, Ankara, 2011. Şahin, Mehmet Cem, “Türk Sosyolojisinin Kısa Tarihi: Dönem- ler, Şahıslar ve Ana Yönelimler”, İslami İlimler Dergisi, Cilt 12.S.1.,7- 41, 2017.

Ülkü Ocakları • April-August 2020 17 Three Styles of Politics in Yusuf Akçura

THREE STYLES OF POLITICS IN YUSUF AKÇURA

Hamiyet Bilge ANLAR

The only way out is Nationalism. Yusuf Akçura - 1904

Akçura's Life Yusuf Akçura was born on December 2, 1876. He is a leading thinker and historian of the Turkism movement. He studied at the Har- biye School. In 1897, he was arrested for participating in coup attempts. He was sentenced to life imprisonment by the Taşkışla Court. After the decision, he was exiled to Tripoli by decree of the Sultan. As a result of the initiatives of the Union and Progress Society (İttihat ve Terakki) in 1899, he received permission to move freely within the city of Tripoli. Soon after, he went to France and joined The Young Turks in Paris, where he attended the College of Political Science.In 1903, he returned to Russia, finishing school with his thesis “An Essay on the history of the institutions of the Ottoman State”. He taught in Kazan.During this period, his unsigned article was published in numerous Egyptian and Turkish newspapers. Among them, a series of articles entitled “three styles I Politics”, published in a Turkish newspaper in 1904, is of special importance. In this article, it was stated that the options before the Empire were “Ottomanism”, “Panislamism” and “Turkish nationalism based on race”, the most appropriate of which was the last. Akçura, II.

18 Ülkü Ocakları • April-August 2020 Hamiyet Bilge ANLAR

He came to Istanbul after Constitutionalism. He taught at various schools. He taught political history in darül- fünun and Mülkiye Mekteb. He joined the Turkism movement more at the level of thought. He was among the founders of the Turkish Associ- ation and the Turkish Quarry. He became the lead author and editor of the Turkish dormitory. Akçura argued that the Ottoman Turks and the Turks outside the Ottoman state could not create a union solely based on their common history in the field of language and history. Among his important works are “three styles of politics”, “Ali Kemal” and “Ah- med Ferid” with his answers (1907; yb 1976), "historical political notes on the Eastern Question”(1920),”political and internal ideas in Muasir Europe “(1923)," several oratory and articles about politics and Econo- mics” (1924),” the period of dissolution of the Ottoman Empire". In addition, his compilation, The Turkish year (1928), is a comprehen- sive study of the sources and development of the Turkism movement. His memoirs (1914) give information on his activities and detention in Russia. His most important work is François George's book Aux Ori- gines du Nationalisme Turc; Yusuf Akçura (1980). Yusuf Akçura died in Istanbul on March 12, 1935. Hal translations from Yusuf Akçura's own pen are as follows: 1 - 1905 in Ottoman Turkish with "memories of' Mevlufiyet " (I. Withheld with pretext to prevent his election to the Duma (parliament). 2-in 1911,” those who went through my head " was printed in the Printing Press in renburg. 3 -” Book A'malim " Cadet I. it was written while he was under arrest. The first notebook covers childhood memories. II. the notebook is lost. Late writer and millet hadimi Muharrem Feyzi Tugay, Akçura's late wife Selma Hanımenden I taking the notebook, he published his book “The Life and works of Yusuf Ak- cura” (the work prepared in 1937 was published by Zaman bookstore in 1944, ten years after Akcura's death, and it has 141 pages). 4-translation of a short state in the Turkish year. M. F. Togay introduces Akcura in

Ülkü Ocakları • April-August 2020 19 Three Styles of Politics in Yusuf Akçura his last work with the following sentences: "Yusuf Akcurayalniz is an entity that has become the property of the entire Turkish world, not of Turkey. He was an altruistic Turk who worked until his last breath, taking into account all kinds of scars and tortures of Dungeons and Mahbes in front of him, putting Turkishness in and out of danger at all times in his life.” Y. Akçura,” Sheikhuhet = old age " will not be considered, sixty years in his life, not only the Ottoman Empire, but also the whole world has been a witness of the events that shook. 1877 (1293) Ottoman Rus- sian War, 1897 Greek War, 1904 Russian Japanese War, 1911 Tripoli War, 1912 Balkan War, 1914 18 I. Cihan Harbi, 1919 21 War of Inde- pendence, occasional revolts and revolutions. Y. Akçura finds its true self, which makes itself Akçura, in this struggling era. He has already believed that Turkey is the last fortress and that Turkishness constitutes a whole. This is not just an emotional thought, it has reached the level of scientific opinion. He has been the defender of his nation until his last breath. Yusuf Akçura and Three Styles of Politics The three styles of politics were published in three parts in 1904 in a Turkish newspaper published by Ali Kemal in Cairo, and Yusuf Akcura thus lit the first fuse of a debate that continues to this day. As akcura himself has stated, the work is the first in terms of naming and sorting, assigning and analyzing political styles in the Ottoman State. There must be an absolute connection between the work and its owner's life story, which began in the city of Simbir on the coast of the Volga and continued in Ottoman Istanbul, and then went as far as Tripoli, France, Crimea and Kazan. Experience from different worlds gave Akcura a perspective that was not found in the Ottoman-Turkish intelligentsia. As a matter of fact, Ali Kemal, an Ottoman intellectual, does not agree with the historical truths of the three styles of politics and sees the work as an exercise in the mind.

20 Ülkü Ocakları • April-August 2020 Hamiyet Bilge ANLAR

Akçura, “Memalik-i osmaniyye in from the West with acqui- sitions istifaz-up and progress while I force the desires of a government-subject to osmaniyye I’ milel-i represent a nation with muhtelife and monotheism-I Osmaniye to bring the body, the right to the Khi- lafah state-I Osmaniyye by exploiting to be Ruler of all of Islam, the government-I mezkure in the administration politically unite (Franks Panislamisme they say), race on "to constitute an exceptional Turkish nationality-I-politician," he said, noting that three political professions were conceived and followed, analyzing these three policies from the point of view of the interest of the Ottoman State. According to Akçura, the policy of” nation-i Osmaniye “was founded according to French-type nationalism,” based on Taleb- I cons- cientiousness", rather than "proximity and race". II. The principles of this policy, which began in the time of Mahmud and reached its peak in the time of Ali and Fuad Pashas, were to establish full equality between Muslims and non-Muslims in the Ottoman country with the same rights and duties, and to create a new Ottoman nation like the American nation by mixing separate nations with each other, regardless of the conflicts of religion and nesep. Akçura, in order to preserve the Ottoman borders in their current form although he admits that the only remedy is this politics, he opens up two provocative questions to debate: 1. "The true force of the Ottoman state, its geographical borders, which are ready does it keep it?” 2. “Is it possible to combine and change elements that belong to various sexes and religions and have never remained in order and struggle with each other before?” If the Ottoman policy succeeds, it is understood that Akçura does not find much meaningful, since the Turks will melt within the mixed Ottoman nation that will occur and lose all dominance and population over the state. However, neither Turks, Muslims, non-Muslims, Russia,

Ülkü Ocakları • April-August 2020 21 Three Styles of Politics in Yusuf Akçura

Balkan governments, nor Europeans wanted such a merger. Akcura, at the beginning of his work, put a distance between the politics of Ot- tomans and his own idealism by saying, “the purpose of his dream to bring the Nation-i Osmaniyya into the body was not going towards a very high hope.” The Ottoman policy, which remained a local and internal issue because it did not appeal to Muslims and Turks except, was not att- ractive enough to Akçura. Because he found the typology of German nationalism based on race (lineage) in the definition of nation more accurate, the French type rejected the politics of Ottomans based on the understanding of will nationalism and did not accept Turkism as a reference.Akçura, Europeans on the failure of Ottoman politics He writes that the” Islamic policy“, which they call” panislamism", arose. The essence of the new policy was to unite all Muslim elements in the world within the framework of the current “religion and nation are one” pedestal among Muslims, taking advantage of the common religion, regardless of the genealogical differences between them, and to build a new nation in a modern sense."Islam policy" was born as a result of Young Ottomans gaining an outsider and deeper view of their country while they were in Europe, and II.Abdulhamid, he rose to the position of official politics of the state.According to akçura, Islam was still the most basic and powerful identity-defining element for Muslims in many parts of the Islamic world. By taking advantage of this quality of Islam, Muslims under the rule of the Ottoman state could be united by a tighter bond compared to the “Ottoman nation”, and the recogniti- on of the Ottoman Sultan as caliph by most of the Islamic world could make it possible to create a large community that would arise from the unification of all Muslims. But Islamism, a broader project than Ottomans, faced serious external obstacles, as well as partial internal obstacles. All Islamic states were under the influence of Christian states, and almost all Christian states had a Muslim population. Following

22 Ülkü Ocakları • April-August 2020 Hamiyet Bilge ANLAR the” policy of Islam " meant challenging the entire Christian world, and it was difficult for even the most powerful Islamic State, the Ottoman Empire, to make such an attempt. On the other hand, this policy includes the Muslim-non-Muslim separation between the Ottoman people by fueling it, it would cause serious land losses. Finally, Akçura mentions the idea of” bringing a Turkish nationality based on race to the point of politics", which largely owes its fame to this promise. Even researchers have accepted Turkish nationalism as a manifesto of Turkish nationalism, likening “three styles of politics”- to “Communist Manifesto”because it has turned Turkish nationalism, which began to form in scientific and cultural plans, into a political project. Akcura, who stated that no Turkish state in history was a follower of this idea, did not find any clues that could indicate its existence in the near term, writes that a group of supporters of Turkish nationalism was formed in Istanbul under the influence of German historical and linguistic research as a result of the increased relations of the Ottoman Turks with the Germans.The group has a scientific identity rather than a political one. Turkism, an important policy such as Islamism, also shows signs of birth in various parts of the Turkic world, but Akçura admits that this policy is still very new.Perhaps the most important feature of the three styles of politics is that it reveals the contradictions between each other by comparing the three analyzed political ideas. In this context, Akçura's position on Turkism in the face of Ottomans and Islamism is interesting.The Ottoman State's pursuit of Turkism would result in its geography and six-century-old historical structure changing drastically, resulting in it becoming an Asian state and not a Balkan state. Non-Muslim and non-Turkish Muslim elements within the Ottoman borders would be separated, but the Turks within the Ottoman borders would be firmly united by both racial and religious rules, and to some extent the Turkified Muslim elements, although they were not Turks, would be completely Turkified. More importantly, a great political Tur-

Ülkü Ocakları • April-August 2020 23 Three Styles of Politics in Yusuf Akçura kish nationality would be united” by the unification of the Turks, whose languages, races, Customs and even religions are one and spread throughout Europe with most of the Asian continent". Yusuf Akçura's relationship between Turkism and Islam can be considered a starting point in terms of the formation of the intellectual systematics of Turkish nationalism. External barriers to Turkism were less than Islamism, but Turkism faced serious internal obstacles. Islam could have been an important element in overcoming these obstacles and in the formation of Turkish nationality. In some descriptions of nationality, religion was considered a cause, and the vast majority of Turks were Muslims. In this way, the classical understanding of Tur- kish nationalism, which included religion and objective elements of the nation, began to form. Akçura was careful to remain objective, not directly stating which of the three mentioned policies he was a supporter of, but did not hide his tendency to Turkism, especially in the last parts of the work. He finds Ottomans useful but impossible. He has reduced the policies that need to be worked on to two, saying that the interests, problems and difficulties in the politics of Islamism and Turkism are almost equal. “When I heard the name of the Turkish newspaper, I hoped that I would finally find an answer to the question that always bothered me, and I did not think that the answer would be the politics of Turkishness compared to its name.“in his sentence, he made a implicit declaration that he was actually making decisions in” one style of politics." References Akçura Yusuf (2018). Üç Tarz-ı Siyaset, Türk Tarih Kurumu Ya- yınları, 8. Baskı, Ankara Georgeon François, Türk Milliyetçiliğinin Kökenleri - Yusuf Ak- çura 1876-1935 (trc. Alev Er), Ankara 1986

24 Ülkü Ocakları • April-August 2020 Hamiyet Bilge ANLAR

Çalen Mehmet Kaan (2011) Yusuf Akçura ve Ziya Gökalp’in Üçlü Tasnifleri: Üç Tarz-ı Siyaset ve Türkleşmek, İslâmlaşmak, Muâ- sırlaşmak. “Akçura Yusuf”, Türk Dili ve Edebiyatı Ansiklopedisi, İstanbul 1976, I, 87-88.

Ülkü Ocakları • April-August 2020 25 Turkism in Hüseyin Nihal Atsız

TURKISM IN HÜSEYIN NIHAL ATSIZ

Hüseyin Erol ŞİMŞEK

“We are Turkish, We are Turkish, We are in love and target of Turan.” Leader Devlet Bahçeli

"If every Turkist does his job with faith, the ideal of Turkism becomes solid, and Turkishness becomes stronger." HÜSEYİN NİHAL ATSIZ

26 Ülkü Ocakları • April-August 2020 Hüseyin Erol ŞİMŞEK

According to Huseyin Nihal Atsiz, Turkism is the name of Tur- kish nationalism. The suffix at the end of the word, according to its place, is an addition that shows belonging, love, adoration. Atsiz, who stated that Turkish adoration and Turkish love of other nations cannot be expressed by this word, seems to highlight the “belonging” feature of the supplement in the word Turkism.According to Huseyin Nihal Atsiz, the love of Turk by foreign nations is a sign of a certain interest and political imperatives. Atsiz also defines Turkism as an ideal.Atsız, who sees ideals as the spiritual food of nations and expresses that nations without countries will be erased and destroyed, accepts ideals as great wishes that give speed to nations and die for them. "Turkism is the country of unconditional domination of Turkish urug in the great Turkeli and independence and Turkishness to be ad- vanced and superior to all nationalities in all respects.“This definition includes Turanism with the phrase” great Turkeli“, and the concept of lineage with the phrase” Turkish Uruk". Stating that this country has occurred several times in Turkish history Atsız listed the source of Tur- kishness in 4 titles: 1. Nationalism, whose root is very old and has lived for centuries under the consciousness of the Turkish urug; 2. After the Tanzimat, the nationalist movement, which wanted a populist movement similar to the nationalisms in Europe, to be applied to us as well; 3. Reaction caused by the betrayal of foreign elements within our state; 4. The great troubles that the Turks have suffered for 200 years. By feeding on these four sources, Turkism, which has come to this day, will strengthen, advance and raise the Turkish nation with the expression of a horse.

Ülkü Ocakları • April-August 2020 27 Turkism in Hüseyin Nihal Atsız

According to Atsız, if a nation does not have the will to rise, if it does not have self-confidence, if it cannot do anything other than imitate others, if it does not brag about its past, if it does not want to be superior to others, if it cannot afford death for its ideal, if it is afraid of war, it means that the nation is rotten from within.Underlining that we are in the age of ideals and heroes, Atsız expressed the necessity of Milli Ülkü in the following sentences: “we are in the days when cases are put forward based on past rights, accounts are seen. In the cascades of blood, the singing of swords, and the sounds of cannonballs, we don't know what tomorrow has in store. Among this hurricane, we can see that nations cling to their national ideals by remembering their lonely past.Those who do not have a past or forget, do not have a national ideal it's tipping over.” Atsız addressed the National ideal as follows: "national ideals are the creative force of communities. Like all creative forces, it is necessary to destroy the outliers. How beautiful it is to gather around a country and fight for it at the risk of death. Humans can only be separated from animals by country. After not being a national ideal, thinking about eating and drinking alone and being comfortable how is man different from an animal? The animal flees death and suffering, afraid of the strong. A creature that does not fear death, does not escape suffering, risks war with the strong, but a country person.Atsız, who stated that the international struggle has become increasingly frequent until today in human history, underlines that it is not enough to be as strong as before to survive; it is necessary to be even stronger, even stronger, even harder, even more heartfelt. For this reason, he emphasizes in his writings that the first condition for the Turkish nation is “to be firmly connected to the ideal of Turkism”. According to Atsiz, Turkism is a belief as well as an idea. For this reason, it is considered unquestionably, without criticism. Its parties to debate and criticism are its basis, not its merits, but its details.

28 Ülkü Ocakları • April-August 2020 Hüseyin Erol ŞİMŞEK

Who Is Turkist? Huseyin Nihal Atsiz explains the Turkish personality in an article he wrote in Orkun Magazine dated October 20, 1950: "Turkist is a reck- less (fearless) person in the war against injustice, who holds national interests above individuals, respects the National sacred and the past, has a high moral duty. Turkist can't be the man of the day and the flatterer. He likes to live hard and shows the greatest toughness towards himsel- f.“Again in the same article " Turkish is obliged to be modest. Because it is to assert itself, to expect the reward for what you have done, or to be appreciated. But it is selfish to expect appreciation. He knows that even the greatest service he will do will remain little compared to the service of the martyrs,dying and living without a grave without his name being known.” Atsız,” even if you do the greatest heroism do not expect the smallest reward " by saying that the country of Turkism is not to rise, but to raise each time emphasized. Atsiz,who stated that communities will rise in relation to the multiplicity of altruistic members, noted that one of the important characteristics of a Turkish person is humility. In another article, from a Turkist of the Turkic country he explained his expectation as follows: "the ideal of Turkism asks us for a relentless duty ethic. Officers tirelessly six-hour training exercises, if the teacher does the teaching job tirelessly, if the officer continues to show the convenience of the public angry if the doctor first is related to the health of all citizens, if the student is always the first lesson he tries to dig them between the ranks and show off with all the tasks show what is what, what flattery, nor indifference, without a harmony is established, the following if the above command is taken as being cocky, the right to strike of strike above and below, all mutual jobs, in interviews and spe- eches, the hypocrisy courtesy fleeing, and if the harshness that escapes rudeness is not found, what the mission wants us to do will be done.”

Ülkü Ocakları • April-August 2020 29 Turkism in Hüseyin Nihal Atsız

Atsiz, who stated that a Turkish person should carry a great responsibility and duty of consciousness, simply stated that he cannot be Turkish by saying, “I am Turkish”, that the first job of real Turkish people is to do their duties with a free heart and a believing heart. Atsiz, who said that the consolidation of the country of Turkism depends on the fact that the Turks do their duty with faith, stressed that Turkishness will also be strengthened in parallel. Huseyin Nihal Atsiz, in his article “Farewell” in Orkun Magazine dated January 18, 1952, said about the responsibility of a Turkish person: “every Turkish should try to warn and correct its environment. It belongs to the intelligence and ability of the Turkish language to predict how to make a Turkism in the conditions in which it is located.” In the same article, he gave some advice to the Turkic people and said: “at the beginning of the movements that the Turkic people will make in today's conditions, they all rise by working in their own profession. Each Turk must work seriously and systematically in order to achieve the highest degree or rank of his profession. Those who cannot show success should not be bored, if necessary, the profession should change, those who despair of themselves should help their friend rise. The path to be followed in trying to ascend is not an dishonorable path, such as rising to a place where it is not worthy, justifiably supporting each other, as the Freemasons resort to. It's an honorable way to walk by showing a driver's license. Although every profession has benefits and importance, Turkists should especially enter the Military School, the property and the teachers' schools. It is not necessary to say how the teachers have mastered the future of the country with the nationalist advice they will give students. Officers are also partly teachers. In addition, the most important group that dominates the national destiny in our country is the officer class. Taking over the provinces and towns by leaving the Mulkiye is

30 Ülkü Ocakları • April-August 2020 Hüseyin Erol ŞİMŞEK an important service opportunity. A second issue that Turkish people will think of should be to raise young people and Turkish children in their hometown by creating a family. Understanding this, a lot of Turks who married at a young age and raised a lot of children will give hope and open up a case. There is no need to always talk at length about the importance of the principle of raising children with many children and strong characters. Turkists should pay attention to the health and racial condition of the girl they are going to marry, and in this case not to be a prisoner of love. It is constant with examples of such omissions leading to short-lived marriages.” Huseyin Nihal Atsiz states that one of the main elements of Tur- kism is Turanism. Turanism is the idea of the unification of all Turks. In his article written in Ötüken magazine on February 11, 1975, he explained Turkism and Turanism as follows: “Turkism, Turkish country, that is, the idea that Turks are superior to every nation in all areas; Turanism is the political goal of Turkism, that is, on Earth it is the unification of all Turks, as in the past, into one state.” Atsız, Turkist and Turancı was a man of ideas who declared without hesitation in every article. On June 25, 1966, he wrote in Ötüken Magazine,“What About Turanciyiz?"the article is manifesto.In the article, it is as if it is Turkist and Turancı a sin is committed in the style of the ignorant and Turkish enemy groups that look at the following he replied, " one of our great sins that is struck on our faces in two is Turanism. We're Turanist, so what? Of course, we will save all the captive countries that are our historical homeland. This is our mission , isn't it? Are we not bound to such a great ideal and living in pleasure with animal comfort? If the ignorant writer wants to, let him do so. We are both Turkestan, Azerbaijanis, Caucasus, idil-Ural as long as our consciousness works to save their height and Cri-

Ülkü Ocakları • April-August 2020 31 Turkism in Hüseyin Nihal Atsız mea, we will work as long as we have the strength to stand. Not so much... West We will take Thrace, Cyprus and the islands ... Kerkuk and Ba- yir-Bucak and it will be ours.” On the occasion of this article, historian, Turcologist, poet and novelist; big I commemorate the Turkist and Turanist Hüseyin Nihal Atsız Ata with mercy, gratitude and respect. Rest his soul, let his place be heaven. References Atsız, Hüseyin Nihal (2015). Makaleler-3, İrfan Yayınları, 3. Bas- kı, İstanbul Akçura, Yusuf (2018). Üç Tarz-ı Siyaset, Türk Tarih Kurumu Ya- yınları, 8. Baskı, Ankara MHP resmi web sitesi: https://www.mhp.org.tr/mhp_index.php

32 Ülkü Ocakları • April-August 2020 Arş. Gör. H. Bozkurt ÇELİK

PLACE AND IMPORTANCE OF OSMAN TURAN IN THE HISTORY OF TURKISH THOUGHT*1

Research2 Assistant H. Bozkurt ÇELİK*

1. Sections from His Life and General Personality Traits. Osman Turan, whose full name was Osman Ferit, was born in June 1914 in the village of Çatıksu in Bayburt as the son of Şahzane Hanım and Hasan Efendi. His family wintered in Çaykara, Trabzon He spent the summer in the village of Çatıksu in Bayburt. Respectively, his older sister Nokta, his brother Mehmet Nazım and his younger sister Hediye. They were four sibling, including (Birinci, 2003: 27, 28). Turan's family belongs to the Kurdoğulları tribe, which came from the vicinity of Van after the conquest of Trabzon and settled in the region. Among the tribal people, Koronoğulları is known as Kurano- ğulları. Turan, whose father was killed in the first Cihan Harbi, settled with his family in the village of Soğanli of the District of Çaykara and studied Primary School in this district (husband, 2012: 410). He started his high school life at Trabzon high school and studied at this historical school for two years. High school 3. after his brother went to Ankara,

* Bu yazı, yazar tarafından daha önce Milliyetçilik adlı editoryal eserde (Milliyetçilik/ Ed. Prof.Dr. Tevfik Erdem/Otorite Yayınları/Mart 2020/ss. 883-892) yayınlanan “Türk Bilim ve Siyaset Hayatında Prof. Dr. Osman Turan” isimli kitap bölümünün kısaltılmış ve yeniden düzenlenmiş halidir. * Gümüşhane Üniversitesi, İİBF, Siyaset Bilimi ve Kamu Yönetimi Bölümü, hbozkurt- [email protected]

Ülkü Ocakları • April-August 2020 33 Place and Importance of Osman Turan in the History of Turkish Thought he left Trabzon high school and enrolled in Ankara men's high school. Later, he won the boarding exam of the Faculty of language history and geography, founded in Ankara on the instructions of Atatürk, and enrolled in the medieval chair and became a student of Fuat Köp- rülü.Turan,who managed to attract the attention of his teacher with his hard work and effort, managed to win the rather scarce appreciation of his teacher (Demirci, 1993: 9, 10). Immediately after graduating from the faculty, he entered the medieval chair next to Turan Fuat Köprülü as a “Scientific Assistant” in the term of the era, that is, he became a doctoral student with a scholarship. Among the people who were taken to various departments of the faculty as Scientific Assistants in the said year are names such as Halil Inalcık, Cahit Kinay, Şerif Baştav, who will later acquire important places in the history of Turkish thought (Yilmaz and Nalçaci, 2014: 161). He received the title of Doctor in 1941 for his work “Turkish calendar with twelve animals”, which he completed in two years under the supervision of Köprülü. Here, it is worth noting that Köprülü had four doctoral degrees that he gave during his scientific life, and one of them was taken by Turan. In addition, this study also holds the title of the first doctoral dissertation in the field of history conducted in Turkey (Birinci, 2003: 34). Only two years later, in 1943, Turan was awarded the title of associate professor with his work “Turkish titles in Midd- le-time Turkish States”. (DTCF magazine, 1944: 359, 360). For Turan (Topal, 2004: 34), who was appointed head of the De- partment of Hungarology at the Faculty of language history and geography in 1953, 1954 was a turning point in his life. After entering politics this year, he was never able to actively return to his position on the faculty again (Koca, 2012: 411).Turan, one of the most important historians raised in Turkey, suffered a brain hemorrhage on January 17, 1978 and closed his eyes to

34 Ülkü Ocakları • April-August 2020 Arş. Gör. H. Bozkurt ÇELİK life in the hospital of the CAPA Medical Faculty, where he was removed (Topal, 2004: 30). 2-Osman Turan In Turkish Political Life As briefly mentioned in the biography Osman Turan, Turkey's social science have pondered on cultural and political issues throughout his life and the idea of people. Because his view of life was known in his faculty years before he started his active political life and he even had problems from time to time. One of the clearest examples of this situation occurred in 1944. Nihal Atsız, who came to Ankara for the hearing of the Racism-Turanism case, Language History Turan, who hos- ted in his room in the Faculty of Geography, was under the order of the Ministry of National Education at that time that is, he was suspended. After a period of about seven months in the open, he was able to return to the faculty with the initiatives of Mahmut Şevket Esendal, the general secretary of the CHP of the period, and Tahsin Banguoğlu, one of the influential parties (Yilmaz and Nalçacı, 2014: 164). The same event was expressed by Niyazi Berkes; Berkes, reportedly brought to the faculty on his shoulders, sat on a chair prepared in the room of Nihal Atsiz, Black Sea assistant Osman Turan, and then conveyed the fans in the faculty in the form of kissing his hand one by one (Berkes, 1997: 283). In general, it can be argued that Turan is not very inclined to enter politics, his intense interest in politicians and his desire to open spaces that will serve his hometown are effective in this respect. Turan was the candidate of Trabzon mebus from the DP list in the 1954 elections and was elected. Osman Turan's entry into the elections as the candidate of the De- mocratic Party from Trabzon is more important in one respect. Because, in the 1946 elections, the CHP won all 12 deputies in Trabzon, and in the 1950 elections, 9 of the 12 deputies. Moreover, it should be noted that the elections of 1950 were the elections in which the DP came to

Ülkü Ocakları • April-August 2020 35 Place and Importance of Osman Turan in the History of Turkish Thought power. Despite this, he was the DP's candidate from Turan Trabzon in the 1954 elections. In the 1954 elections, the DP won all 12 seats in Trabzon. (Parli- amentary General Elections 1923-2011, TUIK: 8-11). After 1954, Turan was again elected deputy of Trabzon from the Democratic Party in the 1958 elections. But during the mebusluk period, Hasan Ali Yucel and other names next to him did not get the result he wanted in his intellectual and political struggle. As a result of the military coup on May 27, 1960, he was detained along with all other Democratic Party members and taken to Yassiada (Demirci, 2004: 17). Apart from Osman Turan's deputy, he also had important activities within the Turkish quarries, which were one of the important civil society and scientific organizations of the period. Turan, who was elected as a member of the cultural delegation of the headquarters at the congress of Turkish quarries in 1955, was elected president of the An- kara branch of Turkish quarries in the same year. In 1959, he visited the Ankara branch of President Celal Bayar Turan. Turan, who was elected president of January at the Congress held in the same year, was able to continue this position until his arrest and remained in prison for 17 months after his arrest. Turan, who stayed away from January for a while during this period and then, was elected president for the second time at the Congress held on the death of Hamdullah Suphi Tanrıöver in 1966 and held this position until 1973. (Sarınay, 2008: 60, 61). During his tenure in Turkish January, he also started politics in the Justice Party after the yassiada period. During this period, briefly mentioned above, he was elected deputy of Trabzon from the Justice Party in the 1965 elections, and although he did not take a cabinet position, he continued to serve as deputy leader of the Justice party, which came to power alone. However,

36 Ülkü Ocakları • April-August 2020 Arş. Gör. H. Bozkurt ÇELİK he was expelled from the party on 30 October 1967 due to intra-party opposition and especially articles in Yeni Istanbul newspaper criticizing some of his party's policies.(Expert, 2018: 353, 415). As a man of ideas, Osman Turan has always been a defender of value judgments about Turkey and Islam. This active prominence in political life is never free from receiving Turan, faced criticism from his own party the Justice party in 1969 with the management of the large assembly held after the Republican Peasant National Party joined in the name of the Nationalist Movement party (Strohmeier, 1984: 154). La- ter, he was nominated as a deputy candidate from Trabzon by the MHP, but was not elected. In the election in question, the MHP has already been unable to issue a deputy throughout Turkey, except for Alparslan Turkes, who is the party's leader. (Expert, 2018: 429, 430).Osman Tu- ran, as can be seen from his politics in the MHP, attributed importance to the nationalist youth and saw them as having an important share in Turkey's future. Islamoglu, in an article written in the Daily newspaper, tells Turan that he asked his thoughts about the country's young people and received the following answer (Islamoglu, 2003:121) : “These young people, committed to national unity and spiritual values, are the founders of the future Turkey.” 3. Its Place and Importance in the History of Turkish Thought Before joining the MHP, Turan's work, especially the history of the Turk Cihan Hakimiyeti Mefkuresi, was one of the bedside books of Turkish Nationalists. Because after the publication of Osman Tu- ran's work in question with the Note “National, Islamic and humani- tarian principles of the Turkish World Order”, the concept of Nizam-ı Alem began to be used quite often, especially among the Nationalists. So much so that a new mission for the Turkish youth has begun to form around this concept. For the generation who read this work, both Tur- kish history became a vast stream, and their visions of the future were

Ülkü Ocakları • April-August 2020 37 Place and Importance of Osman Turan in the History of Turkish Thought expanding and becoming more ambitious.In addition, this understanding of nationalism was far from racist, it was an understanding that tried to be based on national, religious and human value judgments. (Ayvazoğlu, 1998: 139). Although familiar with the idea of modern Turkish nationalism, the work has also been equivalent in Turkish political life. Because it's not only on Windows, the Nationalist Movement Party, nationalist-conservative ideological lines, political parties and organizations on the axis of thought and they interpret the shape of the current political developments in terms of the broader perspective of the creation of a new line from the work in question has been effective. After receiving the title of associate professor in 1944, Turan changed the direction of his scientific studies, which “achieved freedom of movement”. As the Turks migrated from Central Asia and settled in Anatolia, Turan moved from Central Asian Turkish history studies to studies on the history of the Turks in their new homeland. Turan, who started by publishing manuscripts, also signed important works in clarifying the history of the Selcuks with the explanatory information he gave. Osman Turan , who rose to Professor in 1951, proved his competence in the history of the Anatolian Selcuks to many parts of the domestic and foreign scientific world with the parts of the Selcuk Sul- tans he wrote in the Islamic Encyclopedia in 1952. After these studies, he continued to publish the original text and dealt with the form of an edict called “Munsat Mecmuaları”, which will be an important source for all historians. He not only published the Persian originals of the vesikas, but also made translations and made extensive explanations of the works. Later, many articles about the Selcuks were published in many domestic and foreign sources (Köymen, 2003: 62, 63). Osman Turan's important” copyright " works are more like the last of his life it can be said that these are works written in fifteen years. His work “history of the Selcuks and Turkish Islamic Civilization”, which is the

38 Ülkü Ocakları • April-August 2020 Arş. Gör. H. Bozkurt ÇELİK subject of all the history of the Selcuks, is one of them. This work, which has a very important place in terms of Turkish historiography, can be considered as a bedside source for students and scholars who will study Selcuk history in a more specific sense. Another important work of the author is the history of Turk Cihan Hakimiyeti Mefkuresi, in which he emphasizes the integrity of Turkish history and also emphasizes the antiquity and “great eras” of the Turks, especially by instilling a sense of self-confidence in the nation they belong to “intellectuals who do not want to recognize any sanctity” (Köymen, 2003:64, 80, 81). Osman Turan has had important academic work not only at home but also abroad. In the Encyclopedia of Islamic History prepared by Cambridge in 1977,the section “Anatolia in the period of Selcuks and principalities” was printed to Osman Turan (Turan, 1977: 231-262). Again, Turan presented a declaration called “Land Law in Selcuks Turkey”at the “International Congress of singers” convened in Paris in 1948 and argued that the general situation continued in the Otto- man Empire existed in Selcuks Turkey and that its roots were based on pre-Islamic Turkish history. He then went to England on 1 August 1948 to conduct research abroad, and after a year there, he extended his leave for another year and continued his studies in England and France. He attended the seminar” reclamation of UNESCO books " and then returned home (Demirci, 1993: 13). The meeting in question lasted forty days, and Turan presented an article entitled “harmonizing the concepts of nationality and humanity in the gradual history”. The aim of the meeting, held in Belgium, is to discuss whether history education and resources in schools can be improved in accordance with the idea of the United Nations.Turan's work abroad was not limited only to Western countries. In 1968, he attended the Inter-National Islamic Conference in Islamabad, the capital of Pakistan, where he presented a communiqué entitled “the Need of Islamic Renaissance” and discussed what can be

Ülkü Ocakları • April-August 2020 39 Place and Importance of Osman Turan in the History of Turkish Thought done by stating the need for a renaissance in Islam. (Lame, 2004: 39). The field of Turkish history in his works, as well as to correspond with the article he wrote about social problems in Turkey Osman Turan, who found both domestically and abroad; a combination of both values and realities within realities and the values of Turkishness and Islam, both in terms of adoption a very important historian and intellectual. After all, Osman Turan, as a scientist in Turkish political life, was able to even criticize the practices of the party in which he was present, put forward the term Turkish-Islam as an element that can be used in the system of ideas, and his ideas are a person who has witnessed generations. At the end of his political life, politics in the Nationalist Movement Party, which significantly reflected his ideas in Turkish political life he did and thought about creating solutions to the problems of the Turkish state and nation. References Ayvazoğlu, Beşir (2003). Osman Turan, Osman Turan, (Haz. Ali Birinci). Alternatif Yayınları, 1. Baskı, Ankara Demirci, Nurdan (1993). Prof. Dr. Osman Turan’ın Hayatı ve Eserleri, Boğaziçi Yayınları, 1. Baskı, İstanbul Dil Tarih Coğrafya Fakültesi Dergisi (1944) Haberler, Cilt: 2 Sayı: 2 İslamoğlu, M (2003). Prof. Dr. Osman Turan’ın Ardından, Osman Turan, (Haz. Ali Birinci). Alternatif Yayınları, 1. Baskı, Ankara Koca, Salim (2012). Osman Turan, İslam Ansiklopedisi, 41. Cilt Köymen, Mehmet Altay, (1978). Prof. Dr. Osman Turan’ın Ar- dından, Tercüman Gazetesi, 2 Şubat 1978. Topal, Nevzat (2004). Prof. Dr. Osman Turan Hayatı ve Eserleri, Türk Yurdu Yayınları, 1. Baskı, Ankara

40 Ülkü Ocakları • April-August 2020 Arş. Gör. H. Bozkurt ÇELİK

Sarınay, Yusuf (2008). Osman Turan ve Türk Ocakları, Vefatının 30. Yılında Prof. Dr. Osman Turan’ı Anıyoruz, Haz. Yücel Hacaloğlu, Türk Ocakları Ankara- Şubesi, 1. Baskı, Ankara Turan’ı Anıyoruz, Haz. Yücel Hacaloğlu, Türk Ocakları Ankara Şubesi, 1. Baskı, Ankara Strohmeier, Martin (1984). Seldschukische Geschichte und Tur-kische Geschishts wissenschaft die Seldschuken im Urteil moder- ner Turkischer historiker, Klaus Schusarz Verlag, Berlin. Turan, Osman (1977). Anatolia in the period of the Seljuks and the Beyliks, The Cambridge History Of Islam, (Eds. P. M. Holt, Ann K.S. Lambton and Ber- nard Lewis), Cambridge. TÜİK (2012). Milletvekili Genel Seçimleri (1923-2011), Türkiye İstatistik Kurumu Matbaası, Ankara. Uzman, Nasrullah (2018). İktidardaki Muhalif Prof. Dr. Osman Turan, Ötüken Yayınları, 1. Baskı, İstanbul. Yılmaz, Salih ve Nalçacı, Murat (2014). Doğumunun 100. Yı- lın-da Prof. Dr. Ali Birinci’nin Anlatımıyla Prof. Dr. Osman Turan, TYB Akademi Dil Edebiyat ve Sosyal Bilimler Dergisi, Eylül 2014, Yıl: 4 Sayı: 12.

Ülkü Ocakları • April-August 2020 41 Issues Of Turkish Nationalism İn Ibrahım Kafesoglu

ISSUES OF TURKISH NATIONALISM IN IBRAHIM KAFESOGLU

Rümeysa ATASEVEN

The fertility of the soil is not only measured by the plants that can be grown on it,but also by the human quality that it feeds and grows. It would be a determination to point out that our geography is very fertile with the intellectual people who grew up with the Turkish-Islamic synthesis and devoted their life to this path. Among countless important figures such as Ziya Gokalp,Osman Turan, Atsiz like, Erol Gungor, Ib- rahim Kafesoglu is one of our historians who wrote his name in history in golden letters. Ibrahim Kafesoglu, who grew up during the Republi- can period, spent all his time researching Turkish cultural history. The works he created today retain their basic source property. Born in Tefenni District of Burdur in the second half of January 1914, Halil Ibrahim was born in the First District of his father. He was raised by his grandfather after he was martyred on the Erzurum front, participating in World War II. After finishing Izmir teacher's School in 1932, he was appointed as a teacher in Afyon. He changed his surname Tanju to his family nickname in the following years.Not content with primary school teaching, he desired to continue his higher education and was enrolled in the Faculty of language and history and geography, which opened in Ankara in 1936.

42 Ülkü Ocakları • April-August 2020 Rümeysa ATASEVEN

Kafesoglu, who continues his education here in the Department of Hungarology, studied Medieval History from Fuat Köprülü, a Tur- kish language course from Abdulkadir Inan, one of the branches he cho- se as an assistant in addition to Hungarian language and literature. After finishing school, he took the first steps of academic life in the faculty, where he graduated as an ’ assistant instructor'.He received his Ph. D. in Central Asian Turkish history and culture after being sent to Budapest by the university. In 1945 He changed his field of education by being appointed as an assistant to the Department of history of the Middle Ages at Istanbul University. He completed his doctorate with a mo- nograph on Meliksah in 1949. He continued his studies on the Turkish history of the Selcuk period and became an associate professor in 1953 with his thesis entitled History of the state of the Harzemsah's.Between 1954 and 1955, he was head of the Department of history.On October 3, 1959, he was appointed Professor of Turkish history at the general public. In October 1962, the Department of history's public Turkish Histo- rical chair the water has been appointed as Professor. Prof. Dr. A. They served together until the death of Zeki Velidi Togan.He was chairman of the bench until January 1983, when he retired after his death in 1970. He died in Istanbul on 18 August 1984. In the newspapers of the period, “virtue, patriotism, humility and knowledge gathered in the soul of a rare motherland son of the sadness of losing the nation we live.” references has been involved in the death of. Ibrahim Kafesoglu has made numerous contributions to Turkish history from the moment he was thrown into academic life, not only was he content with academic work, but he led the opening of many organizations in which the Turkish-Islamic synthesis was blended, and some of them held the position of President. If we summarize their contribution in this regard with a few articles;

Ülkü Ocakları • April-August 2020 43 Issues Of Turkish Nationalism İn Ibrahım Kafesoglu

- Hungarian scientist L. Rasonyi's world in Turkish history cont- ributed to the translation of his work titled Turkishness. -1958, 1968, 1972 in France and England in the scientific reviews of the member states of the Council of Europe held in Denmark in 1965 ‘history books in secondary schools’ seminar represented Turkey. - He participated in the scientific work of the Institute for research of Turkish culture, founded in 1961, and was the editor in chief of the institution's publication, The Journal of Turkish Culture, for a long time. - He actually served during the preparation period of the handbo- ok of Turkish Culture. -He served on the delegation formed to carry out the 1000 Basic works project of the Ministry of Education and some of his works related to his field were printed. – In 1941, the Ministry of Education considered publishing the Turkish version of the Encyclopedia of Islam, published by foreign un- dersecretaries in Leyden, the Netherlands, within the Faculty of letters of Istanbul University. The encyclopedia, written in sections under the responsibility of Adnan Adıvar, spread over the course of time, changes occurred in the interested delegation for reasons such as death and re- signation. Kafesoğlu served in this delegation between 1962-1967 and 1977-1981. - He was a member of the Turkish Institute of Istanbul University, the Institute of Historical Research, the Institute of Islamic Studies, and the Institute of songs. He was elected as a member of the Turkish Historical Society, which has been re-established since 1983. -10 / 12 February 1967 in Istanbul I. The grand Congress of nationalists was convened. His statements in part of his speech at the

44 Ülkü Ocakları • April-August 2020 Rümeysa ATASEVEN

Congress are the clearest summary of his view of Turkish nationalism: - Kafesoglu took action to ensure the continuation of such meetings by institutionalizing them, and served actively in an association called the cultural Quarry established under his leadership. - Wider to perform the tasks undertaken by the cultural Quarry he was a founding member of a new organization that spread to a base, the Aydin Ocak, and the first chairman between 1970 and 1974. For his services to Turkish culture and his published works, he was awarded the great gift of the Turkish National Culture Foundation in 1978, the great culture award of the Bosphorus publishing house in 1984,and the National Culture Founda- tion's gift of service to Turkish national culture in 1984.-1975 Kafesog- lu, along with his student Altan Deliorman, High School I. and II. he prepared a history textbook for classes. The reason why this situation is strongly criticized by certain segments is that textbooks are written in accordance with the Turkish-Islamic synthesis. His student Mehmet Saray, in an article he published after his death,said: ‘as a man of ideas, he was the person who made the greatest contribution to the emergence of the Turkish-Islamic synthesis in this country with its true face. Ac- cording to him,the main elements in the formation of the synthesis and the upbringing of the Turkish people were the mosque , the family and the home of the soldier. These three cases were the main educational centers that raised Turkish people over the centuries.. The recent 'Tur- kish-Islamic synthesis' in his work, he skillfully described: linking the Turk to Islam, Islam to the Turk.'he explained it in the form. In his 70 years of life, he breathed and blended the Turkish-Is- lamic synthesis and put forward his works in this direction. When we look at his life and the works he has revealed, we see how important the historian is as much as history. So much so that historians who correctly interpret and achieve a certain context by filtering historical events as well as the history of a nation are important in the last stream in terms of

Ülkü Ocakları • April-August 2020 45 Issues Of Turkish Nationalism İn Ibrahım Kafesoglu the course of history.In this case; Historians who are aware of Turkish Islam, understand and understand events in Turkish and have national sensitivities and have a broad perspective that builds the past and future are of value that will not be given to every nation. Fortunately, our nation has grown up in this consciousness and generations have grown up- ren has many historical geniuses. Ibrahim Kafesoglu, one of these geniuses, raised many students from various strata of society, and in them he was instrumental in the ingraining of history and national cultural consciousness. He has written dozens of books, articles, essays and encyclopedias, some of which have not been published, and has rendered very important services to the life of Turkish science, culture and thought. In the light of his findings during his scientific studies on national history and culture, he has brought new gains to Turkish nationalism, “our nationalism; hakka, justice, is a nationalism that strives to develop world civilization as much as it can,” he said, stressing the character of our idea that extends to universal dimensions on fundamental values such as rights and Justice. We can evaluate it and the perception of nationalism from the works it creates. In a section of his work entitled” Turkish-Islamic synthesis“, he gives the following statements about the idea of Turkishness: "these characteristics of the Turks, who are skilled in state creation and organization, are tolerant, orderly,prone to religion, but not exploitati- ve, are recognized as a realistic nation, open to facts, are based on thought systems. Turk thinks neither like materialist ancient Greece, which evaluates everything in the degree of its benefit to man,nor like Sami,I- ranian, Indian, who immediately connects the world to the “miracle”of events that he considers a world of unknowns and cannot solve. The place of Turk among the current ways of thinking is to be sufficiently rational and spiritualist. This issue played an important role in Islamic philosophical thought, so personalities belonging to the Turkish cultural circle performed great services in the field of thought and science.

46 Ülkü Ocakları • April-August 2020 Rümeysa ATASEVEN

In this environment,will be situated on the front line, the development of Islamic thinking in the light of the divine reason and the evidence sealed, the space-time conditions to maintain the rule of law, understanding the state of the old steppe formation seen in the Turkish political, and military traditions of freedom of conscience acquainted with Islam, politics, science, art gave rise to the understanding and implementati- on of Islam in every aspect of Turkish life.”In another work entitled issues of Turkish nationalism, he positions the sine qua non of Turkish nationalism on four titles: “Turkish”, “religion”, “historical consciousness, character and morality”. After specifying the importance of the national language in Turkish nationalism, our rich history in existence for centuries and after the Islamic phase of Turkish language form and content to the winner and the preservation of our national culture as the main representative of modern civilization, science, mind, philosophy of Turkish nationalism to be brought to a full statement of the consis- tency describes as one of the main objectives. Here, the Turkish nature of the past, which is intended to be preserved and developed, is not an old, historical Ottoman language, nor is it a Turkish language based on the words of the tribal era. Necessary Turkish conservation and development, is. In this way, the Turkish nationalist must stand against every attempt to destroy the national culture by degenerating the Turkish language, maintaining and defending the language of the nation, which contains all the material and spiritual values of our glorious culture that have existed for centuries. As for religion, he believes that the religion that leads people to the unity of fate in a state of brotherhood has manifested itself as Islam in the history of the Turkish nation. In this respect, the Turkish nationalist is always in the position of keeping Islam Reverend.A sense of harmony between people, who continue to exist in the nation, is fed by a common consciousness of history. The belief of being kneaded together in a thousand mournful and joyful events of

Ülkü Ocakları • April-August 2020 47 Issues Of Turkish Nationalism İn Ibrahım Kafesoglu the past is the main guarantee that clinches the unity of the nation and allows the nation to collectively, harmoniously lead to the future. For this reason, Turkish nationalism considered national historical consciousness one of its principles. The Turkish nationalist will always keep the rich memories of Turkish history, filled with human struggle and heroic epics, awake in the minds and try to develop this consciousness. The Turks have a choice that comes from history and does not lose its original identity, and a moral behavior consisting of the symptoms of this choice in actual life, which has been a line of character that dis- tinguishes the Turkish nation from other communities. The most basic teaching in the family at a child's age is based on loving the little ones and counting the older ones. Further raising and strengthening the qualities of Turkish morality, such as loyalty to the ancestral hearth, sen- sitivity to family honor, respect for women, hard work, which receive love and respect, should be considerations that the Turkish nationalist will take into account.Kafesoglu, the child of a martyr, has maintained his life with the Turkish Islamic consciousness, and has gained the right by basing the struggle for nationalism on solid foundations. Let's again punctuate his view of the issue of Turkish nationalism with his words; “denial of National feeling means denial of humanity. A person who is an enemy to his relatives, his nation, his homeland, on which he was born and benefited from his blessings, under the image of a human being, but an animal it has to be a creature of nature.”

48 Ülkü Ocakları • April-August 2020 Hüseyin Kürşat GEZE

MUMTAZ TURHAN AND WESTERNIZATION

Hüseyin Kürşat GEZE

Being an intellectual, a thinker who reaches the virtue of guiding society, or being accepted at the level of thinker enough to influence the methods of states is undoubtedly not an innate trait. Being remembered with these fantastic labels is a situation that will occur only by accessing rich knowledge and equipment of the same criteria and becoming an expert and effective personality in its field. In addition, there are many factors such as the culture, history, interactions and behavior of the society in which the individual is located.; He incorporates these concepts into the process of development with the ability to observe rationally and a sense of belonging, and therefore leads to the emergence of quality works.As a matter of fact, social psychologist Mumtaz Turhan, one of the most important and valuable academics of our recent history, is one of the most obvious and rare examples of this recipe. Turhan, who was born in Erzurum in 1908 in a poor environment, broke out in childhood 1. During World War II, when the Russians came to Erzurum, he was forced to emigrate with his family from his hometown, like thousands of families, and was temporarily placed in Kayseri. Mumtaz Turhan, who spent his childhood in different cities with the fall of the Ottoman Empire, the years of national struggle and the first times of the Republic, analyzed these various social transitions that he witnessed

Ülkü Ocakları • April-August 2020 49 Mumtaz Turhan and Westernization very well, and this helped him become a pioneer of Social Psychology in our country in the following years. It is also possible to see this effect in his book ‘cultural changes, an examination from the point of view of Social Psychology’, which he wrote in 1948 and attracted attention. Turhan's " the suffering and misery of the First World War, this generation, which grew up in the greatness of the spirit of national struggle, thus hearing both the dying breath of the hometown in its chest and the movements of salvation in its pulse, is the fate of the homeland itself he couldn't leave her anymore."rather than stating the mark left by the period in which he lived, the emergence of the world of thought is explicable. So much so that he tries to relate the issues mentioned in the content of his works to the interests of the Turkish nation from a realistic and objective point of view, compares and discusses ideas and practices that ignore or contradict beliefs and national values. The most important issue in this regard, and the issue we will address, is the issue of Westernization.Westernization is a process that allows World societies to adopt Western culture in areas such as industry, technology, law, politics, economics, lifestyle, nutrition, clothing, language, alphabet, religion, philosophy and values. But Mumtaz Turhan does not accept Westernization with this broad and assimilating definition and opposes cultural change, stating that the civilization that the West has reached only in science and technology should be taken as an example. “Where Are We In Garplification?"in his book, Mumtaz Turhan analyzes the subject in all aspects. After a successful high school life, he received a bachelor's degree in Philosophy at Istanbul University and received a state scholarship to study higher education in Berlin and Frankfurt in Germany after completing his doctorate in Philosophy at the University of Frankfurt in Germany and his second doctorate in Social Psychology at the University of Cambridge in England in the following years, he met important scientists such as Frederic Barlett and Max Wertheime

50 Ülkü Ocakları • April-August 2020 Hüseyin Kürşat GEZE and had the opportunity to get to know the West better. The French Revolution and the Industrial Revolution that followed inspired the Ottoman Empire, which was looking for ways to get rid of the situation in which it fell for about the last 150 years, while experiencing its golden age in Europamodernization and technology, in the name of liberation and Ascension. But it is painful that this process of enlightenment, which began in Europe, will affect the Ottoman state with the current of nationalism and lead to riots. As a result of the social depression, in the process of the privilege of rights granted to minorities and the pressure created to regulate these rights, the interest and demand for European civilization turned into admiration by some important groups and needed to connect and understand not only its science and technology, but also its culture. Ismail Hami explains the importance of the situation in the following words: “the belief that everything seen in Europe can be imitated has become a habit for us, and this mistake has always been committed. For example, we created a different European army by combining Russian clothing, Belgian rifles, Turkish turban, Hungarian saddles, British swords and French military dressage.” This differentiation against the environment and Mümtaz Turhan with the thought to become as gorenlerce printing this understanding of ‘Conservative modernization adopting the identity of’ objective and emerged as a national phenomenon and “in truth, the folk of other civilized nations with the Turkish people although there was a great difference between layers in terms of information, the Turkish intellectuals (some exceptions though) there are deep differences between Western intellectuals cliffs. The reason for Turkey's retreat is not the ignorance of its people, but the lack of quality of its intellectuals both in terms of arbitrariness and bone."he expressed criticism and reaction with his statement. Ziya Gokalp's " Turkus are those who want to enter Western civilization

Ülkü Ocakları • April-August 2020 51 Mumtaz Turhan and Westernization fully and clearly, provided that they remain completely Turkish and Muslim. But before entering Western civilization, we must search for our national culture and reveal our national culture." He has put it in a comparative and descriptive way why the West should take only the civilization of science, why it should keep its sociocultural aspect away n fact, Mumtaz Turhan has no opposition to any scientific issue, and on the contrary, he has always defended this attitude and even based the path to be followed in the West in order to reach the level of muasir civilizations, and has advocated that it should be limited in this area. Especially during the presidency of the Institute of Experimental Psychology (1960), he analyzed the Westernization process of Turkey with a sociological eye, taking into account national culture and the individual he presented the method. In this case, he gave great importance to the field of education and wanted to ensure development by sending students to America and Europe and bringing his science and technique to our country by doing the most serious work in this field until then. “The only way to realize this important, dominating social situation that we will express with development or superstition is to take a technique based on it from West, with science.For this purpose, we are obliged to train a large number of first-class scientists and technical people and to establish research institutes with genuine scientific institutions. In fact, this is the secret of the good condition of the countries that later witnessed Western civilization, such as Japan and Russia,” he said, showing the key to development."Today , as science and technique develop and progress at a pace not seen in any era of history, it may be a disaster for us to still stand by it, to close our eyes and distract ourselves by turning our activities to the other side with the worry of continuing the current. We must accept this truth, which we have not seen since close to two centuries, at least now, and try to educate a large number of scientific people as soon as possible and strengthen

52 Ülkü Ocakları • April-August 2020 Hüseyin Kürşat GEZE scientific institutions. For this is the only way of salvation for us.” his commitment to his word and his desire that the education budget be spent not on reading and writing but on the training of science experts and technical fields would be an obstacle, although he was offered to become the Minister of National Education. Because according to Mumtaz Turhan, this situation will lead to a contradiction in the word ‘if you teach an ignorant society to read and write,if you get an ignorant society that knows how to read and write’. “If acted on the contrary, the result will consist of imitations of clothing or ideas, with some manners and movements. So, behind some bright exterior that has changed, the things that need to change will continue and go as before.”Since the beginning of the Westernization movements, the situation in which the Turkish nation is located; the reasons why it cannot be either full Eastern or full Western, for about two centuries, despite all that has been done, still the distance between us and the West, let alone the closure, is related to the above determination. Under the idea of Westernization, taking the values of the debauchery of the West, which do not have any benefit in the development of nations of the West; the only reason we train people, make them inert, and smuggle them to other countries because we cannot employ them is because this false and incomplete understanding is placed at the center of Westernization. This reality has not only led to the misrepresentation of modernization, but has also led to the formation of a gap between the people and the intelligentsia. The intellectual society, which fell into the heedlessness of adopting research, could not be intact, and the society that lived its culture was alienated from the intellectual. Moreover, the development of a nation has been repeatedly delayed. Erol Gungor, a valuable scholar who was a student and assistant;” after the industrialization of Western Europe and the transition to the nation, it is seen that the munevver layer is increasingly

Ülkü Ocakları • April-August 2020 53 Mumtaz Turhan and Westernization separated from the people by adopting foreign assets in all countries that are trying to modernize according to this model. The fact that there are Western values belonging to social life before and rather than to intellectual civil values is not a situation seen only in Turkey,” he summarizes the situation by saying. Mumtaz Turhan carefully followed and examined the developments and policies and stated the meaning and direction of Westernization.Explaining his suggestions, Analyses, diagnoses and criticisms one by one in his works, Turhan inherited a remarkable roadmap and point of view and said the following words: "It is now possible for Turkish intellectuals to hear that they are obliged to accept the realities of their country and take precautions according to it. If this is not the case, they should know that no matter of this country can be solved as long as they deny the Turkish facts and seek measures other than it.” In summary, Mumtaz Turhan, who argues that the science and technique of modern civilization should be evaluated in rational ways, has stated the necessary measures to ensure that taking value elements other than these does not lead to a conflict between civilizations. Ziya Gökalp and his friends developed the concept of ‘civilization’ and gave priority to education. Turhan, who also evaluated Atatürk's principles and development, left 11 works during his life, 4 of which were translations. We end our article with the words of his assistant Erol Güngör, who learned from Mumtaz Turhan that science is the necessity of personality and said that his own ideas are a continuation of his ideas, describing his teacher in the following words: “even his moral personality, which was strong enough to give deep inspiration to all who knew him, could not be separated from his scientific personality. I have made all the dimensions of his personality as harmonious as he is in my life, and all of them are based on scientific thought.I've never seen another person who has also combined and integrated.”

54 Ülkü Ocakları • April-August 2020 Hüseyin Kürşat GEZE

References ÖZAKPINAR, Yılmaz. Kültür değişmeleri ve batılılaşma mese- lesi. Turkiye Diyanet Vakf, 1999. TURHAN, M. Bütün Eserleri 1: Garplılaşmanın Neresindeyiz. İstanbul: Yağmur, 1980. GÖKALP, Ziya. Türkçülüğün Esaslari. Bilgeoğuz Yayınları, 2020. ŞENGÜL Üstün, Batılılaşma Berikan Yayınları 2011

Ülkü Ocakları • April-August 2020 55 Turkish Nationalism in Erol Güngör

TURKISH NATIONALISM IN EROL GÜNGÖR

Betül Kübra GÜNGÖRDÜ

Vital. Erol Güngör was born in 1938 in Kırşehir. His father was Abdul- lah Sabri Bey, one of the Sons of Hajihafiz, and his mother was Zeliha Gulsen Hanım. Güngör completed his primary and secondary education in Kırşehir. He learned old writing during middle school and took Ara- bic lessons during high school. During this period, he began to read the main works of Isla- mic-Turkish cultural history. After studying for a while at the Faculty of law of Istanbul University, he moved to the Faculty of letters of Is- tanbul University with the encouragement of Mumtaz Tarhan, where he graduated from the Department of Philosophy. Erol Güngör started as an officer in his own faculty during his student life in 1957. English French as well as French during these years. He was the laboratory assistant of visiting professor Hains and translated his lectures into Turkish. After graduating from the Faculty of letters in 1961, he was appointed assistant to the chair of Psychology. During his assistant, he turned to social psychology, a new branch of Science in Turkey. He translated the work of Krech and Grutchfield, one of the important representatives of this discipline, into Turkish un-

56 Ülkü Ocakları • April-August 2020 Betül Kübra GÜNGÖRDÜ der the name of Social Psychology. As well as his academic work he continued to write for magazines and newspapers. In 1965, he received the title of doctor with his thesis called aest- hetic organization in Kalami (Verbal) structures, which he prepared under the direction of Mumtaz Turhan. In 1966, he traveled to America at the invitation of social psychologist Kenneth Hammond from the University of Colorado. He participated in the research of an international team at the Institute of Behavioral Sciences of this university. He returned to Turkey in 1968 and started to teach social psychology courses at the Department of Psychology. His military service he became an associate professor in 1970 with his thesis on the role of language in the resolution of interpersonal conflicts, which he prepared during his years. Güngör, who made social psychology an important field in Tur- key with his lectures and scientific publications at the University, served on various commissions in the Planning Organization of the Prime Minister's Office, the Ministry of Education and the Ministry of Cultu- re. In 1978, he became a professor of Social Psychology with a thesis entitled research on the psychology of values, in which he examined the relations between general values and moral values from a sociops- ychological point of view. In 1982, he was appointed rector of Selcuk University. During this mission, he died in Istanbul on 24 April 1983. Erol Gungor And The Dimensions Of Turkish Nationalism. Nationalism was the main feature that guided all of Erol Güngör's work. "Is the existence and wealth of national cultures a loss or gain for world civilization? Are the nationalists trying to stay out of civilization with these movements?” Gungor answers these questions within the framework of cultural changes. He attributes the main reason why the epidemic of copyca- tism in countries that model the West does not yield a continuation to

Ülkü Ocakları • April-August 2020 57 Turkish Nationalism in Erol Güngör the idea that a culture will lose its authenticity as it moves away from its source. Gungor here uses and exemplifies the word distance in the sense of social distance as well as geographical distance: “America and Turkey are far apart in terms of both geographical and social distance.” He notes that despite the geographical distance between Ameri- ca and Mexico, their social distance is at least as far away as Turkey. Evaluating the spread of Western civilization in the same way, Gungor says that the greatest evil to be done against civilization will be the im- position of things in the name of civilization that have largely lost their meaning and function.Erol Gungor argues that the existence and wealth of national cultures will save world civilization from degeneration, as well as constitute the greatest basis for its development. However, Gun- gor, who knows very well that all ancient civilizations were formed as a result of various cultural differences, also does not advocate a closed structure. He exemplifies this as follows “ " closed economies cannot meet all our needs, and in closed cultures they always remain barren and skinny,The Chinese civilization, which is considered the homeland of all inventions, is like a hedgehog for thousands of years it curled into itself and remained in miniature civilization.” In this sense, Erol Gungor deserves this view by talking about the existence of those who explain the decline of Islamic civilization,that all the burden remains on the Ottoman Turks, and that there are no resources to support this civilization other than Turkish culture. Indeed, Voltaire, believing that diversity is wealth, explains the existence of despotic rule in the East and the lack of free art, not Islam, but Muslims, staying away from ancient Greek culture, adopting the patterns of the Semitic cultural environment. Gungor ancient Greek ash here although he does not believe in an understanding that glorifies his genre, he is in harmony with Voltaire's views, seeing cultural interaction as the source of wealth and progress.

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As a result, the entire Islamic world will also decline when the Ottoman Turk, who shoulders Islam, begins to decline. Indeed, XVI. after the change of the cultural reference environment of the Ottoman Empire in the century, this backwardness emerged more. Because when Sultan Selim conquered Egypt, he brought about a thousand Eşari scholars to Istanbul and assigned them to madrasas, the Eşari mentality pre- vailed and the positive Sciences began to leave the madrasa.As can be seen, turning back on closed structures and their national culture for religion or other reasons causes them to stay back. So, although it is not a ready- made formula for progress, it is certain that the path to this will pass through the masses of people in which the national culture is pure. Erol Gungor states that the main goal of nationalism is to create an independent political will based on the will of the large masses and a national culture within this union. He is a nationalist because the goals of nationalism related to national culture give him a character of modernization based on the people he also focuses on the fact that likin cannot be separated from populism : “all nationalist movements are necessarily populist, but not all political draughts with populism in their program are nationalists.”Although Marxist in those years that the Socialist Mo- vement was obliged to reject nationalism, populism was used as the theme of the determination of how negative Erol Güngör, that as a matter of a political attitude be a genuine social or political change is used as a tactic in doubt about whether the program tells us.Gungor seems extremely popular in this doubt. In contrast to the names of a number of parties whose name is populist, in maintaining the current status quo his radical attitudes and support from the poor, not the poor, also show that the name populism is actually a tactical expression of guardianship. The Turkish national culture that kept the masses of the people more in history, says Gungor, the development of national culture nationalism with modern facilities, which means, inevitably, that means you have to rely on the basic cultural elements of the people living in it. Furthermo- re, according to Güngör, nationalism, by ascribing value provisions to

Ülkü Ocakları • April-August 2020 59 Turkish Nationalism in Erol Güngör various multiples of social stratification, refuses to take sides with one of these strata. According to him, the people are not a social class like the Marxist concept of the labourer, nor are they one of the sides of the class struggle. These ideas of Güngör also remain up-to-date.Immanuel Wallerstein, one of today's sociologists, says that the current system is not two homogeneous classes like the bourgeois-labourer; it creates a jumbled ball of privilege and exploitation. According to Erol Güngör; “since nationalism is not a doctrine with a book and a prophet, it is not right to make general objections to it. The development of national power can enable an invasive policy in one country, it can develop in another country as an independence movement, it can become a movement of culture and civilization in another place. In Greek nationalism, the church has played a major role, today's Arab nationalism is trying to achieve a unity based on the Arabic language and socialism by putting religion in the background. In countries newly liberated from colonia- lism, hostility towards the former colonists is the main driving force of the national movement, while in small states that want to regain their former Power, national culture and historical consciousness give this power. Of course, it would be wrong to reject or accept all these nationalist movements wholesale by looking at a single example.” Erol Güngör's understanding of nationalism can be easily understood from his analysis of the emergence and development of nationalism in Turkey. Although the history of the nationalist movements goes back a long time, Güngör begins the emergence of nationalism as an idea and belief system that will serve as a guide to becoming a modern nation with Ziya Gökalp. While Gökalp was alive, his authority kept the nationalists together. But over time, the perspective put forward by Gökalp remained the same, but the solution of special issues in this broad perspective led to differences of opinion. The dispute between those in power at the beginning of the Republican era and the nationalist intellectuals who opposed them arose from the fact that both groups

60 Ülkü Ocakları • April-August 2020 Betül Kübra GÜNGÖRDÜ interpreted and practiced nationalism in different ways.According to Erol Güngör, this comment led the difference from nationalism praising the revolutionaries to autarchy and despotism, and the nationalists other than this squad gathered in their two main meetings: Anatolianism and Turkism. Both drafts were sourced from Gö- kalp. However, both sides had different ideas and actions. Both the Tur- kists and the Anatolian people were opposed to the CHP revolutionaries' taking the Turkish history and the Turkish nation back to prehistoric times and showing them as if they emerged with the Republic. The Revo- lutionists put forward a contradictory history thesis in order to remove the Turkish nation from the circle of Islamic civilization and to connect it to the West, showing the period from the conversion of the Turks to Islam to the foundation of the Republic as a dark era of interregnum. Turkists and Anatolian people attacked the Revolutionist history thesis from different points. Rıza Nur rejected the Islamic era of the Turks not in the name of Western civilization, but on the grounds that Arabs and Persians removed Turks from national consciousness and unity. As a matter of fact, Rıza Nur shows the spread of Islam in Central Asia as "the spread of Arab imperialism" in his book Turkish History. Turkists agreed with the reformists on the point that Islamic civilization removed Turks from their national characteristics. But Turkists revolutionaries as they become Turkey's new pro-European cultural foundations of Western excreted, they preferred not to be based on the ancient Turkish culture. Erol Güngör finds the Anatolian thesis more realistic and closer to Gökalp's line. According to research in Anatolia, after the Oghuz Turks settled in Anatolia, they made it their homeland and formed a Muslim Turkish nation and state. Anatolian they were relatives of Turks outside Turkey agree but the Turks in Anatolia, where a thousand years of life itself encompasses a "national memory" facility had. Therefore, when the Turkish nation is mentioned, people living in Anatolia should have come to mind. Stating that the Anatolian people

Ülkü Ocakları • April-August 2020 61 Turkish Nationalism in Erol Güngör completely reject the understanding of a nation based on race, Gün- gör states that they do not consider Turanism as a target either.Offering realistic snowboarding Güngör Anatolian liked, specifying their contribution to Turkish democracy shows: Adobe one-party rule a radical opposition against another political party in their case in the absence of a part Anatolia, the ruling party they went to, and there is one of the most important goals of nationalism showed a great effort in the direction of democracy.It can be said that one of the most important internal factors in facilitating the movement of a single-party administration to transition to democracy is the Anatolian one within the party nationalists have been. ”Erol Gungor tried to put forward a nationalism based on national culture and focusing on the Islamic factor within this basis. However, there were many characteristics that separated the Turks from other Muslim societies, which meant that the Turks were formed as a separate nation, that is, Turks. According to Güngör, Turkishness and Islam could not be considered as separate things. The job was to invite nationalist leaders who had neglected the other by paying particular attention to one of these elements to unite at this point.Negotiations and disputes with the Youth Enterprise in the 1950s apart from the leaders, a realist, unifying nationalist movement continued with organizations such as the newly established Turkish Youth Organization, the Turkish Cultural Center, the Turkish nationalists Association and the Nationalists Association.According to Erol Güngör, in fact, the idea of nationalism did not have to be a monolithic whole in the idea plan. Be- cause nationalism is not a doctrine or a dogmatic system. The fact that the nationalists constitute a whole in the idea plan may deprive him of the flexibility he must have in the face of new problems. According to Güngör, the worst part of the job is that the divisions that arise in a dogmatic system will lead to much more violent conflicts than the conflicts seen in a flexible and libertarian system, and thus definite divisions for unification.

62 Ülkü Ocakları • April-August 2020 Betül Kübra GÜNGÖRDÜ

Who can really adapt to new situations and flexibility in systems with a width of opinion and differences of interest compromise the fundamental solution, monolithic doctrinal systems, one side of the conflict to get rid of the typical shape or the root idea is to eliminate the other as both individuals and to the prisoner. Gungor expresses this fact as follows : “the more tightly you combine the elements of a system into an inseparable whole, the grea- ter the failure of one of the parts will shake the whole system. For this reason, single-party and single-system regimes never allow the opening of a ‘breach in the wall’ and do not allow any opposition or disagree- ment because they are afraid that the change on one side will change the system as a whole. At the moment, it would be contrary to its basic principles to turn nationalism into a monolithic system connected to the orders with all its details. As nationalism is a movement based on the people, it has to give maximum freedom to the National will, that is, to be democratic. A nationalism that does not allow freedom of opinion is unthinkable. The presence of groups or individuals representing the nuances of the nationalist view shows the strength of the movement, not its weakness.”According to Erol Güngör, the Turkish nationalist movement was born to give Turkey a new identity outside the area of direct influence of external forces and developed as a necessary result of the current situation and conditions. This view is the opposite of those who say that nationalism is a product of Western civilization, that it first appeared there, and that its entry into other countries is an extension of Western imitation. In fact, the first State in history to base nationalism on state politics: the Asian Hun State, the first Statesman is Ci-ci Sad, who strongly opposes those who accept China's sovereignty with his famous speech at the Hun Congress.In this case, it is difficult to determine the beginning of nationality consciousness in Turks. However, Erol Gungor XIX. nationality from the beginning of the century

Ülkü Ocakları • April-August 2020 63 Turkish Nationalism in Erol Güngör

he states that the idea and the ideal of the national state shook the old religious and Imperial troops.According to him, the existence and continuation of national identities fall in accordance with sociological facts, and is not in any state of intransigence with Islam. This applies much more to Turkish nationalism. Because all Turks are Muslims, Turkish nationalism has also developed in an Islamic Movement, and the Islamists have never taken a direct front to this movement, except during the years of the dissolution of the Empire. Because indeed, for centuries, Turkish national characteristics have melted in the Islamic Crucible, Turkish and Muslim have the same meaning he was coming. Among the nations that accepted Islam, none of them went further than the Turks in the Islamic Ummah, melting down their national identity. Ahmet Ağaoğlu, one of the elders of Turkism in 1914, States this: “Islam is the religion of the Turk, it is the religion of the millisi, it is his people. Turkish Islam did not accept jabren as a prisoner, a loser, but as a judge, a winner. For a thousand years, he has been carrying the heaviest burdens of Islam on his shoulder. On the way to Islam, the Turk has lost everything. Like his language, his literature, his economics.. In contrast, since Arab nationalism is based on a culture born around the common Arabic language, there are as many non-Muslims in this union as there are Muslim Arabs. In fact, Arab nationalism was started by Christian Arab intellectuals and based on secular Arab culture. For this reason, Arab nationalists and Islamic Union militants have always been enemies of each other, and this hostility has led to Egypt's Arab nationalist leader Cemal Abdul Nasır executing most of the leaders of the Muslim Brotherhood.The Islamist-nationalist conflict in the Arab world has unfortunately influenced Turkish intellectual life, just as The Westerners did in importing European ideas, the Islamists who seem to oppose them have made the mistake of evaluating Turkey with their imported ideas formed within the conditions of the Arab world.

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As Arab nationalism developed in a process that in a sense threw Islam into the background, it was very harshly welcomed by the Arab Islamist intellectuals and a writing culture was formed around this idea.Turkish Islamists who read their Turkish translations They made the mistake of thinking that Islam should approach it with an exclusionary attitude, putting Turkish nationalism in the same shroud as Arab nationalism. Since nationalism always began as a minority movement, even in the Ottoman Empire, The First nationalists were non-Muslims of Tur- kish descent. As Erol Güngör emphasized, those who feared the dissolution and dissolution of the Islamic Union in front of Europe when nationalism began to strengthen among the Turks, who were the founding and dominant element of the State, claimed that nationalism was contrary to Islam. But in other Muslim elements “people- yet when they saw the case", they did not have an effort to consider these cases contrary to Islam. Gungor II, who made the greatest efforts for the Islamic Union and went down in history as the champi- on of PanIslamist ideology. He says that they consider Abdulhamid a despot whom Islam will never approve of. As a result, according to Erol Güngör, those who wanted to preserve and develop the Islamic Union looked at all national states, including their own, as foreign. Since they could not hold another national state in the face of the national state case, which they rejected, they began to look for imaginary Islamic State models that had never existed until then.According to Güngör, an Islamic idea that does not take into account nationality differences derives its source from some political situations rather than the Islamic religion. According to him, Islamism has always been the ideology of ethnic minorities who have not been able to directly express their dis- content with the dominant nationality. Their goal is to neutralize the nationalist policy in the country in which they live, rather than to ensure unity among Islamic countries. As soon as these minorities feel crow-

Ülkü Ocakları • April-August 2020 65 Turkish Nationalism in Erol Güngör ded and strong enough to pursue a separatist policy, they will never stop opening a militant movement in their direction. As long as they do not reach such power, they will continue to appear as champions of the Islamic cause. Gungor said that Greek, Ser- bian, Montenegrin and Arab nationalism could be described as “a liberation movement from the Ottoman Empire” and that Turkish nationalism, like the revolutionaries, should be subjected to such an assessment is inconceivable. it's a job, and it points to it being wrong. If this is true, he thinks that we should come to “irrational thoughts ” and inferences, such as counting the national struggle as a war between those who want to keep the empire afloat and those who want to destroy it and retreat to the Anatolian peninsula. Erol Gungor does not accept the accusations of Turkists and revolutionaries that Ottoman-Turkish culture is subject to Arab and Persian cultures. Gungor states that it is laughable to claim that” a civilization whose greatest representative Is Us has corrupted our national character". Gungor, Iran, which spent most of its history under the rule of Turkish dynasties, and hundreds of years under Tur- kish rule the remaining Arabs can be excused of such claims, but such Turkish intellectuals back into their culture of spin is not acceptable to have the opinion of a historian that meets this situation by specifying Yugoslav amazement with the words he had said in own fikirlerini sums up : “it seems you are the last survivor from the Turks.” Erol Gungor, who has the Ottoman past, does not neglect the Re- public of Turkey, which is both the product and insurance of the will of the Turkish nation to live in the chaos and polarization of the period in which he lived. As it is known, the 1970s were the years when the struggle for ideological hegemony reached the point where it threatened the existence and integrity of Turkey. Gungor pointed out that Turkey, under heavy pressure from the Soviet Union, is subjected to a left-wing orientation, which means a “death attempt”, noting that right-wingism

66 Ülkü Ocakları • April-August 2020 Betül Kübra GÜNGÖRDÜ eliminates this danger, but also leads to concerns about the fate of the Republican regime or modernization. Gungor pointed out that the terms right-wingism and left-wingism do not yet contain precise meanings like in an industrial countr- y,and pointed out that everyone puts forward what they know well and right under this name, so they fall into the mistake of substituting a person's person instead of the objective criteria of truth. Nonetheless Gungor believes that Kemalism “represents the effort of the young Republic of 50 years to live”.Erol Gungor finds that the left is a death attempt; the right is also a cause of some concerns, which leads the state to Kemalism as the only way out. As a result, Güngör interprets Kemalism as “a political measure” invented to prevent the ideological excesses of the 1970s and to ensure the survival of pluralist democracy. In fact, the nationalism raised by Erol Gungor's idea is of a nature that will end both concerns. Because, according to Erol Güngör, first of all, the basic principle of nationalists: the country of the Republic of Turkey and its indivisible integrity with its nation. Since this principle also rejects all kinds of sectarian and regional divisions, it will be unifying against those who want to make such divisions and differences a stepping stone for political interests. The idea that nationalism cannot be considered outside the religion of Islam is a principle that unites nationalists, noting that Güngör, Turkish Islam within the national culture can be examined in violation of the principle of secularism asserts that bet already.The nationalists of the Turkish state, the Turkish nation and motherland and accepting the history of Turkey as a whole is moved, the great empire of the Turks, and emphasizing that it is the children of a great civilization Gungor, get rid of the invasion of the colonizers to establish the state of Turkish nationalism and the political struggle for independence, creating a national culture of starting from scratch or pulling different experience that didn't match the movements of Tur- kish political life and, therefore, Turkish nationalism and Turkish nati-

Ülkü Ocakları • April-August 2020 67 Turkish Nationalism in Erol Güngör onal culture and its underlying orijinalite refers to individuality. In Erol Güngör, Turkey's national culture case is not only a matter of academic speculation, but also a matter of national policy. Therefore, nationalism is an attempt by nationalists based on the principle of” unity " to keep a country afloat and live in unity. For this purpose, it is the greatest duty of every nationalist to process the intellectual foundations of national unity and to strengthen the consciousness of unity. References GÜNGÖR Erol (1983) “Mümtaz Turhan’ın Ardından” Ham-le Dergisi s.3(2):18-19, Sosyal Meseleler ve Aydınlar “Millî Şuur ve Gençlik Terbiyesi” Ötüken Yay. İstanbul, Kültür değişmesi ve milli-yetçilik, İstanbul, Ahlak Psikolojisi ve Sosyal Ahlak, Ötüken yay. İs-tanbul, “Uygarlık Çıkmazı ve Cemil Meriç” Tarih Edebiyatı Dergi- si(32):20-22(1974), (1994) Sosyal Meseleler ve Aydınlar “Geri Kalmış Aydınlar”, Ötüken Yay. İstanbul GÖKALP Ziya, (1975) Türkçülüğün Esasları, Türk Kültür Yay. İstanbul IŞIL Emin, (1996)Erol Güngör’ü Anma Toplantısında Yapılan Konuşma,Kültür Ocağı Vakfı’nın Yaptığı Toplantı

68 Ülkü Ocakları • April-August 2020 Fadime AYYILDIZ

THE ORDEAL OF THE NATIONALIST IN GALIP ERDEM

Fadime AYYILDIZ

No matter whether the era changes or the transition to the new age, his problem does not change, nor does his ordeal end. Nationalism is not provided only by word, it is a form of life. One of our great ones, where we learn the essence, problem, purpose and ordeal of nationalism best, is the victorious Erdem. He defined the ideal in which he lived, and lived to the extent that he defined it, is the best example. He has drawn a road map for both his era and today's nationalists with his columns. Because what he says covers not a certain time, but the fit of the ideal. The country's yesterday, today and tomorrow... He describes himself as follows: “ There is a man, he thinks that he is the axis of the world; there is a man, he believes that he is the means of a great goal that transcends himself. I I'm a believer."Here is an ideal believer, who lives for his purpose with his faith and Faith, No matter what well he is thrown into, no matter what cruelty he is at the center of. According to Galip Erdem, what is most important and most worthy of respect for our duties in the Human plan is to live at the disposal of our nation with all our strength and ability. The understanding of service to the nation, which began with this belief, has been the ideal of the nationalist. He knows that the roads are thorny, risking

Ülkü Ocakları • April-August 2020 69 The Ordeal Of The Nationalist In Galip Erdem all the ordeal behind him he doesn't turn, he always walks forward. He does not choose the easy path, he knows that there is mercy in trouble. For the country, nation and flag to which he dedicated his life, this ordeal is a blessing for him. "The day comes when you look at people without country with envy. They live comfortably. As the poet said:”they have a mind, a beautiful lover." They drink "Bade" and finally pass away. The life of nationalists is completely different. The word comfort has no place in their dictionary. They consume life in a constant struggle.” He's not one of those people who puts himself on top. If you look at yesterday and today, you will see it very well. Because he has not been a nationalist, but rather he has spent his life, the last bullet and all his labor for his cause, for what he believes. It is a drop of water that they carry like ants.“Almost everyone, everything seems to be in conflict from time to time. With friends, with families, even with loved ones... They are also often at odds with those in power who prefer to adhere to the changing situations of politics rather than the principles of a particular country. A lot of times, they get in trouble, but they don't. According to the “crowd”, This is not to behave; according to them, it is not to be intimidated.” It is his faith that separates the nationalist from everyone else. Some believe in money, some believe in fame, and do not avoid spen- ding everyone, everything for it. And the nationalist does not spend people or spend their values. Although obstacles are placed in front of him in every era, he does not stop living his ideal. He is accused of his country by the illiterates. However, Man is as much as he believes, and what the nationalist believes always precedes him."The country is free from the blessings of the world. He has no eyes, so that he may have a share. One bite, one cardigan is enough for him. It is so common against money that it causes public amazement. He doesn't want what everyone wants, and not everyone understands what he wants. According to those

70 Ülkü Ocakları • April-August 2020 Fadime AYYILDIZ who do not recognize pleasure other than their own tastes, he is a “tas- teless” man. He doesn't care about such behavior. He allows that what he believes will not be touched. What matters to him is what he believes, he doesn't want what he believes to be touched. He is in trouble for the crowds, and he is in great trouble, and he is in vain. But one day, when the ship begins to take on water, the dry crowd will be the first to leave the ship. It's these despised people who save the ship. Real patriots... "In the eyes of the crowd, he is a poor Dreamer. He's just sleeping in a dream of ideas that won't happen, encouraging others to sleep... Even if one day his ideas seem to come true, no one will say “Well done” to him. Moreover,” it was already obvious that this would happen." In fact, those who are in deep sleep are that crowd, and the country, despite all these difficulties, lives and tries to keep its ideas alive. He never mingles with these crowds who say he speaks for them, we live for them. On the contrary, he is the one who regains nothingness early for his country. He is the one who thinks and struggles with the idea. Erdem compares the relationship of a nationalist with a lover in a true love to the relationship of a lover. He always gives, there's no space. Dear is coy, does not miss my site, and can never come to hurt. Unlike other pitches, when the beloved is the subject of betting, the country is cut from head to toe. He doesn't mind those who do evil to his person, but he doesn't tolerate those who look at his country sideways. He does not expect an answer for his loyalty, does not want a reward, he is a strange person... He is extremely respectful of those who serve his country. He's like a true lover; he's not jealous. He knows that the more your lover is loved, the more beautiful he becomes. The pride of love is

Ülkü Ocakları • April-August 2020 71 The Ordeal Of The Nationalist In Galip Erdem the only decoration. This bond to his ideal keeps him alive and afloat in the face of every challenge. He does not give up, Yilmaz continues his path, and in the dark, the light that illuminates this path becomes the winner like a brother. His love for the nation is an unprecedented love that will last until his death. He has stopped his material tastes from being the purpose of life, and has always neglected his personal problems. He lives in his soul and the imaginary scrolls of his history. “It is the”advice " that young people with MHP listen to the most. “Don't!“they say, " don't waste your life!“they will say, " make your day!"they say. They say so many things, it never ends. He listens to all of them, but he doesn't hold any of them, gene lives as he knows. Young people with MHP have seen the most relentless enemies. These men, who worship their interests, think that it will prevent them from earning more and living more comfortably, and they try to crush the nationalists! It is strange that those who have benefited most from the efforts of the nationalist have also seen it.” A country struggles with its discrete grass that surrounds its homeland from all sides. Does anyone with a lot of problems end their ordeal? It's not over, of course... The victorious virtue points to the difficulties of remaining a nationalist as well as being a nationalist. He says that the account of how close we can get to true nationalism will be taken after we take our last breaths.His writings,addressed from the 1960s to the present, must be an indication of the permanence of his pen and that he will not be for- gotten. He is a guide today as he was in his own time. His ideas, which he tries to fit into his columns, can easily tell us about today as well as yesterday. "The day will come, he will execute the judgment of death, he will change the world of the country. The "crowd" pity him, wishing

72 Ülkü Ocakları • April-August 2020 Fadime AYYILDIZ that he had lived better. However, he felt sorry for the “crowd”all his life because they could not taste the pleasure of living for their beliefs.” I commemorate Galip Erdem with mercy on the occasion of this article. References Erdem, Galip. “Ülkücünün Çilesi”. İstanbul: Ötüken Neşriyat. 2012

Ülkü Ocakları • April-August 2020 73 Seyyid Ahmed Arvasi's Turkish-Islamic Ideal

SEYYID AHMED ARVASI'S TURKISH-ISLAMIC IDEAL

Ziya BÖLÜK

As a believing nation, the Turkish nation has been honored with being a believer in every period of history and has mobilized its entire material-spiritual existence on the path of the struggle of faith in order to act superior. The religion of Hz.Muhammad's faith is Islam. And immediately after his appointment with his embassy, the Turks accompa- nied this “ Hz.Muhammad-related” call. Many of Hz.Muhammad's pra- iseworthy rules about the Turks have been an occasion of honor for the Turkish nation, which is not granted to other nations. During the period of faithful Muslims, the military presence of Turks, especially in the Islamic world, has steadily increased. For the ever-increasing Turkish military presence in the Islamic world, an army-city called “Samarra” was established during the period when the Abbasids were “government-i-Islam”, and a Turkish military presence was established in this city, the number of which was 250 thousand.. The military character of the Turks and their sharp ability to manage and manage have been instrumental in their capture of the Islamic State's bureaucracy over time. The Turkish nation, with this administrative and military mission, has lifted and lowered its sword, which shines the light of Islam that illuminates the ages, to “live” as the Great Turkish knowledge of şey

74 Ülkü Ocakları • April-August 2020 Ziya BÖLÜK

Edebali said, and has spread Islam to Anatolian geography in waves. Thus, after the first three centuries of the second millennium, the Anatolian lands ceased to be “Darü'l-Harp” and became “Darü's -Sa- lam”. According to some thinkers and writers, the Islamization and Tur- kification of Anatolian geography has been the greatest revolution that the world has experienced in the second millennium. 11. the politics of victories initiated by the Turks in Anatolian geography in the century resulted in the conquest of Istanbul in 1453 and therefore the fall of the Eastern Roman Empire.The Turkish nation, with this administrative and military mission, has lifted and lowered its sword, shone by the light of Islam that illuminates the ages, to “live” as the great thing Ede- bali says, and has spread Islam to Anatolian geography in waves. Thus, after the first three centuries of the second millennium, the Anatolian lands ceased to be “Darü'l-Harp” and became “Darü's -Salam”. Accor- ding to some thinkers and writers, the Islamization and Turkification of Anatolian geography has been the greatest revolution that the world has experienced in the second millennium. 11.his victories, initiated by the Turks in Anatolian geography in the century, resulted in the conquest of Istanbul in 1453 and therefore the fall of the Eastern Roman Empire.Tur- kish nation 15. from the middle of the century, it was introduced into the interior of Europe on the continental and naval shelf and achieved decisive military victories. This uncompromising determination of the Turkish nation in the defense and spread of Islam has left such deep traces in the Crusader world that in the minds of the Crusader world, the concept of Turkishness has been identified with Islam and has found a response as a whole. The fact that the West refers to a person who is a Muslim as “became a Turk” is again the most effective example of this issue, that they understand and acknowledge the basic conditions of Islam as conditions in Turkism. As can be seen from the historical connection of Turkishness and Islam, the Turkish nation has been the

Ülkü Ocakları • April-August 2020 75 Seyyid Ahmed Arvasi's Turkish-Islamic Ideal banner of Islam for centuries, but has revealed its entire existence. But it should be noted that the “concept of Jihan domination” that the Tur- kish nation has is not a dry case of jihangirlik, as Yavuz Sultan Selim said, it has never been. the Turkish nation acting with its purpose 15. from the middle of the century, it was introduced into the interior of Europe on the continental and naval shelf and achieved decisive military victories. This uncompromising determination of the Turkish nation in the defense and spread of Islam has left such deep traces in the Crusader world that in the minds of the Crusader world, the concept of Turkishness has been identified with Islam and has found a response as a whole. The fact that the West refers to a person who is a Muslim as “became a Turk” is again the most effective example of this issue, that they understand and accept the basic conditions of Islam as conditions in Turkism. As can be seen from the historical connection of Turkishness and Islam, the Turkish nation has been the banner of Islam for centuries, but has dedicated its entire existence. But it should be noted that the “goal of universe domination” that the Turkish nation has is not a dry case of jihangirlik, as Yavuz Sultan Selim said, it has never been.All these conquests are meant to determine and ensure the sovereignty of Islam, the clean and Supreme only order of Allah, and the life of humanity in a manner befitting the clean creation and honor. The Turkish army that carried out all these conquests,as the late Necip Fazıl Kısakürek stated, in all the geography of conquest, “he sprinkled freckle domes behind him” and under these domes for the health of the body of humanity; baths, healing houses, clean refectory... For mental health; libraries, schools... He built mosques for his mental health and zoned cities from head to toe in all forms. All these social, cultural, political and military services of the Muslim-Turkish nation in the name of Islam have formed the Tur- kish-Islamic ideal. This “rahmani” concept, which personally built history, broke away from the depths of Turkish history with all its values

76 Ülkü Ocakları • April-August 2020 Ziya BÖLÜK and has matured for centuries and reached our present day. 20 of the Turkish-Islamic country, which has surpassed the ages and has come to the present day. one of the most important representatives of the century is Sayyid Ahmet Arvasi. Seyid Ahmet Arvasi, who had great efforts and services in systemizing Turkish-Islamic goals and transferring them to new generations, was born on February 15, 1932 in the Doğubayazıt district of Ağrı. They belong to the same family as the great scholar Abdulhakim Arvasi, who said,” if there were only one Turk left in the world, I would be the only one." This family is descended from our Prophet and is “Seyyid”. The conversations of this Mumtaz family to the Turkish nation are enthusiastic, and their ability to Turkish nationalism is obvious. According to Seyyid Ahmet Arvasi, there are three groups that knead the Turkish-Islamic ideal and come to the present day, which are the line of Prophets, The staff of companions and the community of parents Sayyid Ahmet Arvasi places the Turkish-Islamic ideal at the center of the belief and struggle of Tawhid. In addition, Arvasi accepted the Turkish nation as a muwahhid nation that believes in one God since the earliest times of history it is similar to Ahmet Yesevi's belief that “the only nation on earth without an idol is the Turkish nation”.When Sayyid Ahmet Arvasi's understanding of the Turkish-Islamic country is examined, it is seen that his connection to the Turkish and Turkish nationalism lies in the fact that the Turkish nation is the banner of Islam with the idea of “the army of Allah", his services to Islam more than any nation, and their heroism for the sake of Islam. So much so that Sayyid Ahmad Arvasi said, " O believers! And whosoever of you turns away from his religion, Allah will bring a people who will love the believers, who will love them, who will love them, who fight in the way of Allah, and they will not fear the reproach of any condemned person. This is the grace of Allah, who gives it to whosoever he wills. Allah knows the most."(Qur'an, Surah

Ülkü Ocakları • April-August 2020 77 Seyyid Ahmed Arvasi's Turkish-Islamic Ideal

Maide 54.) in the Tafsir of his verse by the Tafsir scholar Van-I Mehmet Efendi, he states that the Arab people are threatened and that the people who will replace them are the Turkish nation, which he himself views and says that the Turkish nation did the greatest service to Islam after the Ashab-i Kiram. Seyyid Ahmet Arvasi's idea of nationalism rejects “laboratory racism”. Arvasi, who had a more encompassing and inclusive idea of cultural nationalism, argued that Turkish nationalism should accept the concept of “Social race” when determining its policy. He explains the characteristics of the internal race as “the consciousness of genealogical unity” and “the sense of belonging”. He notes that social, cultural, economic and political integration creates an internal race as a sociological necessity, while noting that common culture, common geography, common lifestyle and common struggles integrate people, and explains the view of nationalism as follows.“There is no racism in our nationalism as there is in the West. We have an understanding of nationalism that guides the Qur'an and Sunnah. But the enemies of Islam and Turkish- ness do not stop making these two important beings look like enemies to each other. Separatists who want to destroy the Turkish state and break up the Turkish state betray not only Turkishness,but also Islam...” Sayyid Ahmet Arvasi considers the Turkish nation and state as the only power and the only center for the unity, unity and peace of the Islamic world, and argues that it is an indispensable truth that the mukadderat of Turkishness and Islam is one. “...We know for sure that if the Muslim Turkish nation succeeds in a resurrection and Ascension movement worthy of its history, Islam will shine the whole world again in all its glory. History says that if the Turkish nation is exalted, if the Turkish nation is glorified in Islam, if it has collapsed, the Islamic world is also ravaged has been. All blasphemy from this basket is hostile to the Turk..."Arvasi also sees the idea of Turkish nationalism as the salvati-

78 Ülkü Ocakları • April-August 2020 Ziya BÖLÜK on of oppressed peoples and expresses it in the following words. “If I were born as a Negro in the middle of Africa,I would still be a Turkish nationalist, because I believe as I believe in Amentu, that the salvation of the Turkish nation and the Islamic world and the oppressed nations is in the Turkish nationalists, the Turkish Nation and the Islamic world. Seyyid Ahmet Arvasi's idea is delusions that Turkishness and Is- lam are contrasting with one another in an issue that he has persistent- ly reacted to in his life. Arvasi, who strongly opposes these delusions, said: “I was surprised that there are those in this country who are afraid of the Turkish word. Again, I was amazed that there are those in this country who are afraid of the word Islam. And again, I saw with shud- der that there are people and circles in this country who are appalled by the juxtaposition of the words Turkish and Islamic,” he reacted to this situation with the words. Seyid Ahmet Arvasi argued that this situation was created artificially by “capitalist” and “Communist” imperialism in this land to swallow the Turkish nation, which is the only hope of Islam, and stated that both imperialism wanted to clash Turkishness and Islam in these lands. In order to disrupt this game of imperialism, Seyyid Ah- met Arvasi, who argued that it was necessary to confront them in a way worthy of the Muslim-Turkish nation, explained the only way to disrupt this game as follows. “The body of Turkishness, which depends on Tur- kish - Islamic culture, Turkish - Islamic Civilization, Turkish - Islamic country, has Islamic faith, love, morality and action on the consciousness and dignity of Turkishness Islam raising a namzet youth to be the hope of the Islamic world and all oppressed nations of the world Turkis- hness, which is struggling with the desire to make the nation that knows the soul the number one state of the world with technological moves.”It is about the inaccuracy of the concept of “Turkish-Islamic synthesis” in an issue that Sayyid Ahmet Arvasi pointed out depending on this situation. Seyyid Ahmet Arvasi, who stated that the concept of synthesis is a concept between “thesis” and “anti-thesis”, but Turkishness and Islam

Ülkü Ocakları • April-August 2020 79 Seyyid Ahmed Arvasi's Turkish-Islamic Ideal will not be each other's thesis or anti-thesis as opposite concepts, stated that it is more accurate not to use the concept of Turkish-Islamic ideal instead of Turkish-Islamic synthesis. As a result, Turkishness and Islam are a whole in Seyid Ahmet Arvasi's understanding of the Turkish-Islamic country.The scientific, political and military services that the Turkish nation has done to Islam for centuries are the most important indicator and deed of this integrity. In the thought of Seyyid Ahmet Arvasi, who sees the strengthening of Turkishness as the strengthening of Islam, the fate and future of Islam and Turkishness are one. Turkishness and Islam are interconne- cted like a back and a wife.. Islam is an excellent religion; the defense and development of this religion is the responsibility of the Turk. The Turk found the soul in Islam; Islam found the power in Turk. Seyyid Ahmet Arvasi, dar it rejects regional nationalism and discriminatory racism, but ad- vocates a broader understanding of nationalism. Because of this, the understanding of nationalism is inclusive and integrated. References Seyyid Ahmet Arvasi, Türk-İslam Ülküsü, 1. 2. 3. Ciltler. Türkiye Diyanet Vakfı İslam Ansiklopedisi, (24. Cilt 210-211.)-(41. Cilt 344- 346.)

80 Ülkü Ocakları • April-August 2020 Hilal Nur ŞİMŞEK

IN THE LIGHT OF DUNDAR TASER: LIFE AND ORDER

Hilal Nur ŞİMŞEK

"The main character of the Nationalist Movement: tolerance for those who do not harm the Turkish, protection for those who benefit the Turkish.” Dündar Taşer

Vital Dundar Taser was born in Gaziantep in 1925. Taşer, who belongs to a long-established and traditional family, spent his childhood and school years in Gaziantep. After high school, he entered the land Mi- litary School. During his school years, he was investigated for his in- volvement in the events of May 3, 1944. After graduation, he served in different echelons of the army and rose to major on the staff. May 27 represents an important turning point in Taser's life. After the revolution, the subcontractor who acted with Basbug Alparslan Türkeş takes part in the 14s incident. He was sent to Morocco as a diplomat with the incident, which took place on November 13. After returning to Tur- ki-Ye in 1963, he was thrown into politics and noticed in a very short time.1965 Basbug Alparslan Türkeş, Ahmet Er, Numan Esin, With friends like Rifat Baykal, he entered political life at Ckmp. At the ckmp Congress held on 30-31 July 1965, he was elected as a member of the party'S GIK. After the 1967 Congress, he was appointed Vice-President. He made significant contributions to the intellectual and political development of ckmp.

Ülkü Ocakları • April-August 2020 81 In The Light Of Dundar Taser: Life And Order

Taşer, candidate for parliament from Gaziantep in 1965, candidate for senator in June 2, 1968 elections, in the 1969 General Elections became a candidate for acting deputy. In his candidacy in Istanbul, he lost the election with a small margin. Having a modest personality, Taşer defines politics as follows: "Politics is a service tool, not a goal" Taşer, one of the pioneers of the Nationalist Movement, attained mercy as a result of a traffic accident on June 13, 1972. Dündar Taşer and Homeland According to Dundar Taser; every land where there is a Turk in the world tea is homeland. Kirkuk, Tabriz, Skopje, Bahcesaray are each of these cities For Taşer, it was no different from Gaziantep. He loves wherever there is a Turk and accepted it as homeland. Formerly the word homeland to mean the place where we were born and raised. He states that we use it and even foreigners use it like this. For example, in English, "country" means village, homeland, country. Ger- man- and "vaterland" means the fatherland. The word homeland to us is a word that comes from Arabic. It means 'residence'. In our administrative organization with the words "homeland-ı sükna", "homeland-ı asli" in fiqh the words "january-january", "dormitory-yurt" were used in the same sense. Today, when we say homeland, we think of lands under our control or the places where the Turkish flag is flying. In fact, when we say "the homeland of the Turks" or "the homeland of the Turks", we should immediately think of the places where our kin live. Dündar Taşer has produced a formula to find the original homeland.

82 Ülkü Ocakları • April-August 2020 Hilal Nur ŞİMŞEK

According to him, wherever there is a saint's grave it is Turkish soil. Because Yahya While Kemal tells about Turkish soldiers during the War of Independence, he that he fought together with the ancestral spirits against the enemy, even before He says that the ancestors, who were seen before the ranks with a green flag, participated in the war with the army this time. When Istanbul was conquered, there was an army of souls in front of the army.Everywhere we conquered Eyüp Sultan, Haci Bektaş, Haci Bayram and many more, wherever we defended, the spirits were always in front of us. Every town that travels the Turkish lands, including those that have come out of our hands, has a story of conquest. Either a veli who went to Muslim the people there was martyred by the infidels and asked to be saved because his grave remained in the hands of the enemy and fell before the soldier in the conquest, or during the siege, one of the evliyas shows the soldier a secret place of entry, or a veli by holding the enemy's balls with his hand, he protects the Islamic soldier from harm, or at the most difficult moment of Battle, people in white horses and green turban destroy the enemy ranks yesilda. Even if none of these souls come, a guardian who was in the soldier during the Conquest will be buried in the newly taken place as a martyr, and it will become a holy land. Here are the real Homeland lands. For this reason, shrines have a high spiritual value for us. In the hearts of the Turkish privates who died while attacking the walls of Baghdad in the Ottoman Empire lay the Tomb of Imam Azam; Fahrettin Pasha's army ate grasshoppers and gnawed at the king and defended the Tomb of our Prophet. The Turkish soldier who saved Bursa from the invasion chased the Greek who hill hora in front of the Tomb of Osman Gazi. Is the State important to Dundar Taser? Homeland? If they asked he would say ‘state’ without hesitation. According to him, in our natio-

Ülkü Ocakları • April-August 2020 83 In The Light Of Dundar Taser: Life And Order nal opinion, homeland, the main and it is not the most basic element; it is the flag that is the symbol of dominance. Where to flag if he's going, the Turk's gone there. But the flag is waving, that is, the state is dominated by Turkey he was able to live in places. He couldn't live where he was taken. Su- bcontractor he gives this example: in 1774, due to the betrayal of part of the Crimean Mirzas, this peninsula is out of our hands. A Khan is brought here by the Russians, who are Russian fans and bear the name of Şa- hin Giray. The Crimean Turks cast this Khan, a symbol of treachery, and put the state Giray, one of the former Khans, in charge. They are sending a large delegation to the state-I-Aliyah with thousands of signed and sealed mazbata. The offer of this delegation is very surprising “either we will be with you as before, you will manage us again, or show us a place to settle on your property; We are determined to leave Crimea altogether."they say.This proposal is the most obvious example of the fact that the Turk cannot live without a state. According to the Turk, the state is a necessary entity that cannot be lived without it, that is, the body. t symbol of this is the flag. After all, the flag, which always goes forward in the periods of Ascension and futuhat and takes the folk song with it, follows the opposite course in the periods of decline. In other words, wherever the flag goes, the Turk goes there. He cannot live where the Turkish flag does not fly, that is, where the state does not domina- te. That is, the flag, which is the symbol of the state and its sovereignty or sovereignty, is a more fundamental element than the homeland. It is said that Namik Kemal came up with the concept of ‘homeland’ in US. Now the winds are blowing in the land Namik Kemal calls his homeland. His homeland that once extended to the Danube, Yemen, Egypt, Tripoli, now it fits in a place the size of a palm. He even had his

84 Ülkü Ocakları • April-August 2020 Hilal Nur ŞİMŞEK own governorship gum we don't have today.Subcontractor also distorts the concept of Homeland and our history as follows he says: "those of my generation are on the map of our empire, so they saw it on paper. Our state is a piece of geography for us but even this great geography was drawn on the bookshelf. He looked as small as a palm. Understan- ding time with childhood, the understanding of space, which remains within the borders of the city in which it lives a young man, of course, could not grasp a case of history embracing half the world. We also saw on the map the lands obtained from our disbanded state, but this map is at least drawn on papers of the same size it takes up as much space as our empire, and it even seemed bigger to us because of its detail. As our age and knowledge progress first geography is familiar. In the defeat in the Battle of Jihan, the hands of our land we didn't understand that he was gone, that only the Anatolian peninsula remained for us. But our teachers always told us that foreign nations were leaving us, and we were retreating to our own land. We were not in a position to notice the contrast between this view of history and the folk songs of Rumeli, Crimea, Yemen, which are read on the radio every day. Among our family and relatives were old men who fought in Hejaz, Gaza, the Balkans, even Azerbaijan, who were crying for the land we had lost. According to our teacher, these are empty to protect the country of Arab, novice they spilled blood on the floor. But my grandfather,who was also in the defense of the Kaaba, did not know a nation and state called an Arab. He believed that he was fighting against the British to protect the territory of our state. It took me many years to realize that our teacher, whose knowledge I respected, was ignorant of my grandfather, who had not seen Primary School. If one day Istanbul and Edirne were out of our hands, our teacher would probably say that they are already byzantine soil and that we have retreated to our homeland again. No one gave us

Ülkü Ocakları • April-August 2020 85 In The Light Of Dundar Taser: Life And Order a good description of the homeland, but it was clear that the homeland was where our enemies did not take it from us. Wilson's proposed plan if it had happened, the Turkish homeland would have been Konya province. I wonder what we would do if someone came out and said that we came here from Central Asia, that we were unfairly in other people's homes? Did we not take the Anatolian peninsula like Rumeli,like Syria and Iraq, like Arabia, like Egypt and North Africa, like the Mediterrane- an islands, like the Balkans, like Budin and Belgrade later?” Layout Concept According To Dündar Taşer The Turkish nation accepted itself as a people created to order the world. With this belief, he also established Jihan dominions. He also did not avoid great struggles to maintain order on earth. Our conquests, our invasions, all our wars have been made for this purpose. This feeling, this belief, is so deep, so rooted that we have hundreds of Proverbs on this subject, such as “path does not know procedure”, “dirlik, order is left”. The Sened-i Alliance also includes the provisions” everyone will know the size of the small".When we look at Turkish history, we have achieved many great victories in its thousands of years of history. We've been through so many hard times. If we have been stripped of all this and re- established Jihan States, the only explanation for this is the hard and determined vital ore in the order of society. The reason why our nation has existed for centuries is due to the fact that it organizes the world and events within the framework of the understanding of “Ni- zam-ı Alem”. The Ottoman dynasty consented to the murder of their own sons for the” Nizam-ı Alem". Fatih Sultan Mehmet, in his famous law on this issue, stated that “the state will be transferred to Akbar filial”, that princes can be killed “for the Nizam-i alem and peace-i din-u state” with the law of Mushar, the law of Shinas at that time and the case law and said, “This is the law of my ancestor and ekdadim, my genius law, those who came from me in neslenba, deeds in mucib."he even gave or-

86 Ülkü Ocakları • April-August 2020 Hilal Nur ŞİMŞEK ders to the future Osmanoğulları. Sultan Mehmet The Conqueror, who allowed the murder of brothers, was a ruler who had two sons. Just so the order doesn't break he was able to consent to the sacrifice of one of his sons. This is actually a very great decision that should be very appreciated. Osmanoglu, with this, sacrificed blood from his own family for the comfort and peace of the nation, the order of the world, the peace of the state and religion. Taser said that the idea of nizam was based on solid foundations, and Salah Agha in the village of Revolution of Gaziantep said: “the Turkish gene will be cihangir. Anyone who doubts this is an infidel. Because Allah created this nation to give order to the world."His faith in his word has strengthened. Subcontractor handles the violation of the order on three main issues: 1) Westernization, 2) false attempts at democracy, 3) administrators who lack administration. Westernization has disrupted the order. Because the mistake has been made to think of the superiority of the West in their laws, in their internal value provisions, and to believe that we will come to the same level as translating and importing them as they are. Elements that fit into their lives were counterproductive to us. The order we imported clashed with ours because it was contrary to our history. As a result of this conflict, the order was frayed. The attempt at democracy has increased the disruption in order. Ambitious and simple politicians have turned political procedural debates into disrespect, slander, insults, despicable acts to be spat on in the face. The man who was spat in his face was elected president some time later and saluted with a banner. In addition, the rulers who are far from Virtue, who are stripped to govern the nation, have set a bad example for the nation with their disrespect, rudeness, and disorder.Dundar Taser states that a particular point should be paid attention to when creating a Constitution, Law, Order that will be made for the nation.According to taşer, no law, no order and no person can be superior to the nation and

Ülkü Ocakları • April-August 2020 87 In The Light Of Dundar Taser: Life And Order can not be seen as superior. Because the nation is the main one. Service is to him, and everything is consistent in that it is worthy and useful to him. References Taşer, Dündar; Mesele, Töre-Devlet Yayınları, 4.Baskı, 1977 Aksun, Ziya Nur, Dündar Taşer’in Büyük Türkiyesi, Ötüken Neş-riyat, 10.Basım, 2010

88 Ülkü Ocakları • April-August 2020 Halenur ANLAR

NECDET SANCAR AND GRAY WOLF

Halenur ANLAR

"If we review our history like this, we will encounter distressed, dangerous and depressed steppes in general at any time." NEJDET SANCAR

A Gray Wolf Devoted To Turkish Nationalism: Nejdet Sancar. Nejdet Sançar, brother of Hüseyin Nihâl Atsız, on May 1, 1910. He was born in Istanbul. The reason why their surnames are not the same is that when the surname law was enacted in 1934, Nejdet Sançar registered different surnames as they could not communicate with each other due to his military service. Nejdet Sançar's life with his brother Hüseyin Nihâl AtsızIt is similar in aspects. He was also a literature teacher; May 3 He suffered the most severe torture in coffins and dungeons after 1944, He was tried in the Turkism Trial. Sançar, Turkey Communism After serving in the Turkish Hearths with the Struggle Associa- tion (founded in Istanbul under the general chairmanship of Atsız Ata, but later it is transferred to the center of Ankara, Turkey, which trans- lates to name the Nationalist Union) He took over the chairmanship of the Turkists Association.

Ülkü Ocakları • April-August 2020 89 Necdet Sancar and Gray Wolf

Nejdet Sançar is a graduate of Istanbul University Faculty of letters. After military service, he was appointed as a literature teacher at the Sivas teacher's school, but he was dismissed from this position on the grounds that he did not attend the ceremony of welcoming Hasan Ali Yucel, the Minister of National Education of the time, and was appointed to Balıkesir high school. Nejdet Sançar losing his 16-year-old son Afşın in 1960 suffered a stroke, for Afşin in 1962 in the newspaper Yeni Istanbul. "How Should the Turkish Youth Be?" an award-winning competition on the theme This competition continued in the following years. After the death of Afşın, his uncle Hüseyin Nihal Atsız, emotional titled Lamentation for Afşın wrote a poem. In 1960, when his only son lost his 16-year-old son Afşın, he was paralyzed from grief, and after long treatments he only partially reco- vered. Many of his articles were published in Turkish journals, also He has five books titled "Love of Turkishness", "Heroes of Our Race", "History - Turkish Italian Wars", "Letters to Afşın" and "Reckoning with İsmet İnönü". Sançar is his older brother Like Atsız Ata, he passed through coffins, prisoners, torture, courts, exiles, oppression and deprivation and struggling in the way of Turkism. This great Turkist, who devoted his life to Turkishness, arrived at Uçmağa on February 22, 1975, to kneel down in front of his ancestors. On the day of his death, Nejdet Sançar had a page attached to his typewriter for the second edition of his work titled "Turkish-Italian Wars in History", which he was preparing for a wider edition. Savior Gray Wolf. Ötüken on September 24, 1965 by the great Turkist Nejdet Sancar "Rescuing Gray Wolves" in the 21st issue of the magazine We are sha- ring his article with you, our dear readers:

90 Ülkü Ocakları • April-August 2020 Halenur ANLAR

"Some animals have become symbols of some nations; some eag- le, some lion, some rooster adopted. The historical symbol of the Turk is also the gray wolf. Among thesevarious symbols, the most compatible with each other is definitely the wolf and the Turkish. Because the wolf is the hardest claw of animals; In Turkish is the bravest of the nations. Bozkurt is not only the symbol of the Turk, but also a guide. Boz- kurt is seen with this feature in our national epic pieces, which are the oldest works of Turkish literature. In the epic of Oguz Khan, the gray wolf is the guide of the kagan and the Turkish ancestry. As the Turkish armies go to war, the gray-maned wolf, always in front of you. The wolf is also the guide in the Ergenekon epic. He will take the Turk out of Ergenekon and save him. In our history, it is this is the reason. Because they are also the guides of the Turks, the beings who lead the Turk to happiness. The reason why even foreigners adopt this idiom is nothing more than this. English about Atatürk The name of a famous work written as Bozkurt is because the foreign owner of the work accepted Mustafa Kemal, the chief of the War of Independence, as a guiding head. Accordingly, it is possible to accept the Turkish nation as a des- cendant of the steppes. For him, when the Turk fell into trouble, when he encountered danger, one of the grizzly manes that came out of the bloodline of these wolves led and guided society, so that our nation was saved from trouble, our state from danger. If we review our history, we will encounter distressed, dangerous and depressed steppes in general at any time: 3 BC. in the earliest ages up to the century, the Turks were a disorganized people. We needed a gray wolf that would gather these scattered Turks under the spiritual roof of a great state and turn them into a nation. This gray wolf appeared in the late third century BC. This gray wolf is the first great chief of our history, Mete. Mete is the man who made the

Ülkü Ocakları • April-August 2020 91 Necdet Sancar and Gray Wolf scattered Turkish a nation. This is why it passed into our history as the first great savior gray wolf. Let's look at the age of the meteors: who also digested China and dominated Asia After these glorious ages, the göktürks had a captivity period that lasted fifty years between 630-680. In this dark age, we see steppes acting to save Turkishness from disaster. The most famous of them is Kur Sad. The aim of the bloody revolution, which he embarked with 40 friends in the Chinese palace where he was held captive, was to save his bloodline. Kur Sad did not achieve success in this ambition. But about forty years after his advance, in 680, another bozkurt fell in front of the Turk. This gray wolf the Savior is Ilteriş Kutluk, who went up the mountain with 17 soldiers and opened his flag. Ilteriş won the honor of the saviour gray wolf by saving Turkish independence after a year of war. Let's go down to later centuries; 10. a century is the age when a group of Turkish descendants laid the foundations of Turkey in Horasan, lost to the West. When the Oguzs established this state, the powerful Basbug were not few at the beginning. But guidance fell to Tugrul Beğ and Cağrı Beğ. In order for Anatolia to become a second homeland and a second eternal homeland for the Turkish ancestry, the loins of those who held those lands had to be completely broken. Alp Arslan, Turkish who broke the barrier in Malazgirt he served this duty at the head of his army. Then, the great danger in the years of the first crusades ... The Christian world of the West, with a complete religious fanaticism, and the root of the religion of Islam. scrape with the goal of trying to achieve their ambitions through a succession of floods such as Anatolia, a small force from the beginning that the duty to protect Turkey, valiant son of Kılıç Arslan Selçuk era have been found. The destruction of hundreds of thousands of crusaders and In these wars, which again resulted in Turkish hands, Turkishness found its savior gray wolf in the

92 Ülkü Ocakları • April-August 2020 Halenur ANLAR person of this valiant son. In the mixed years of the 13th century, we encounter a new gray wolf that guided the Turkish ancestry. This gray wolf is Çengiz Khan. Çengiz, While gathering the Turkish race under a flag and establishing the strongest empire in the world, his motto was: "Wherever there is a Turk, there .." Turkey's largest military genius and the era of the Ottoman dynasty statesmen Fatih, Yavuz and Kanunî performed the same duties in the 15th and 16th centuries. Turkey and grow in a hostile world, had to extend the boundaries where necessary. These great sultans guided the performance of this duty. And finally, the War of Independence we fought in Anatolia after defeating the First World War. It was a life-or-death fight. The great struggle in which the whole nation united into an army of faith and knocked the enemy down guide, so Gray wolf became Gazi Mustafa Kemal Atatürk. From these events in history the truth emerges: the Turkish race; In his depressed, troub- led and dangerous moments, he will guide him and lead him people are definitely removed. This is the reason why the Turkish ancestry has had such a guide throughout history whenever necessary. A nation can take a pioneer out of it whenever necessary, It is possible that people with this characteristic always exist among them.In other words, the Turks have had chiefs that can guide them for centuries. However, they have arisen when necessary and are often one person. This is because big events must be carried out with a single chieftain. During the time of Mete, perhaps other guides of that power also lived in the Turkish race. Among the friends of Kür Şad, he is as courageo- us as It was not impossible to find valiant ones. Turkey established a new homeland and, while there, what more in Oguz mighty men, there was neither great creations. In the War of Independence, the number of powerful soldiers was not few.But the guides were often single.

Ülkü Ocakları • April-August 2020 93 Necdet Sancar and Gray Wolf

This is a fact of life unique to the Turkish ancestry. Since the Tur- kish nation has such a fortune and therefore such a power of life, it can reveal its hero when the time comes. This hero is the savior gray wolf. The Turkish nation is faced with a great danger today.Those who are not blind see and know what danger is and its horror. So it's time for the guide to come out.The Turkish nation is faced with a great danger today. Those who are not blind see and know what danger is and its horror.Those who pioneered the Turks until today were great heroes, great statesmen and great soldiers. But today's guide it must have been compressed by another spiritual force apart from these.This spiritual power is nationalism.Yes, the savior gray wolves will definitely be nationalists, Turkish nationalists. What other qualities do those who are not Turkish nationalistsif they are found, they will not be the savior gray wolf.Just as gray wolf is a legendary guide in our national epics,savior gray wolf is such a real guide in our history. The savior gray wolf is a symbolic expression of the life force of the Turk that filled history. Turkishness today needs such a powerful guide. This pioneer is history It will come out today, as throughout. He will surely come out and do his duty. To doubt this is like doubting Turkishness. ”(Nejdet Sançar 24 September 1965).

94 Ülkü Ocakları • April-August 2020 Ganime TOPAL

UNDERSTANDING OF HISTORY IN ZEKI VELIDI TOGAN.

Ganime TOPAL

As in every nation, historiography has passed through stages in Turks. Official historiography in pre-Islamic Turkish states Although not seen; Historiography exists in the form of chronological ordering of major events and keeping a record of the ruler and his descendants. The best that can shed light on pre-Islamic Turkish history other than oral texts. Common products are advices. As important as it is for the Turks Orhun Inscriptions, which are of great importance for humanity, are the history and culture of that period, as well as the greatest examples. It is the most important written source that contains important findings about. Although there was official historiography among post-Islamic Turks, historiographers' Persian, Arab and Tajik origin is shows that there is no. The periods of Anatolian Principalities and Seljuks were rich scientifically and culturally. During this period, important scientists were brought up. Sultans gave importance to science and science men, and madrasahs became important centers of science. But The emphasis placed on sciences such as geography, astronomy, medicine and mathematics not given to science. This caused historians not to catch up. It also caused the lack of national consciousness. There are those

Ülkü Ocakları • April-August 2020 95 Understanding of History in Zeki Velidi Togan. times Most of the history books are written in Persian, there are also history books written in Turkish, but they are few in number. It is claimed that historiography in the Ottoman Empire started with Ahmedî. In other words, the first Ottoman historian is Ahmedî (1334-1413).334 couplets for his work named Iskendername, which he prepared as a Mesnevi He added Ottoman history. Historiography that started with Ahmedî in the Ottoman Empire has gone through different stages. According to Enver Ziya Karal, from the Ottoman Empire His- toriography in Turkish society to the Republic is one of the following three stages. These are; 1-Historiography Based on Religious (Ummah) Understan- ding of History: From the establishment of the state in the Ottoman Empire to the Tanzimat period history was written mainly based on a religious and ummah understanding. This writing style reflected the characteristics of the Islamic historiography understanding. In this understanding, the past is narrated in a narrative and narrative manner. was written. In the pre-Tanzimat historiography in the Ottoman Empire There are two basic history printers such as "Şehnameci" and "Vakanüvis". History writing was created by Fatih Sultan Mehmet. The duty of Şehnameci, who had clerks, illuminators and miniaturists under their command, was to record the glory and victories of the sultan. By the 18th century In addition to sechnamaism, the so-called Chronicles of Ottoman historiography a new office has been created. The duty of the chroniclers was to record the documents given to them by the state. Creating this post Chronicles contributing to historiography since They started to write history using other sources. On the occasion that chronicle is an official state duty, the works prepared by these chronicles mainly reflect the point of view of the state. Because chronicle is a door of bread this historiography is at times corrupt and a mechanism of praise became like that.

96 Ülkü Ocakları • April-August 2020 Ganime TOPAL

2-Historiography Based on Dynastic Conception of History: By the beginning of the 19th century, the Ottoman Empire faced important problems was across. Military defeats and problems in the socio-economic field the state was weakened because of it. In parallel with the weakening of the state, some non-Muslim groups under Otto- man control started to struggle to gain their independence. This in the country the idea of Ottomanism was put forward to gather groups around the Ottoman dynasty regardless of religion, language or race. That's during this period Historiography in Ottoman historiography based on the Dynastic understanding of history came to the fore. Important in spreading the dynastic understanding of history another factor was the westernization efforts. With this approach although chronicling continues, the understanding of chronicle and religious history has been abandoned. 3- Historiography Based on National (Nationalist) Unders- tanding of History:

As a result of the defeats in the military field in the first quarter of the 19th and 20th centuries, treaties were signed against the Otto- man Empire and the Turkish people suffered unforgettable troubles. These developments have shaken the society and it triggered national feelings. As a result, historiography based on the nationalist understanding of history emerged. Nationalist historiography Another point in its development was the rule of Union and Progress in 1913. is the capture. With this incident, political Turkism came to power and As a result, history, which is one of the most important means of transmitting national views, and its teaching have gained importance. In addition, Turkish history especially before the Ottoman Empire started to draw attention and The number of studies related to its writing and research has increased.

Ülkü Ocakları • April-August 2020 97 Understanding of History in Zeki Velidi Togan.

Republican Period Conception of History. II. The national understanding that sprouted and developed in the Constitutional Monarchy, The Republic period directly affected the understanding of historiography and teaching. With the War of Independence, it has been defeated in wars for a long time and its rights have been usurped by treaties signed against it.Turks, who had achieved great success. In addition to this success, Turkish people had to be given a new identity in the light of a solid past. According to Atatürk, this identity will bring the people of the republic what happened was the teaching of history. Atatürk's history; He thought it was important for people, society and the state. Thanks to his guidance, Turkish scientists saw Turkish history as an important part of world history. "Our nation has a deep past." Ataturk realized that with this understanding of history that could not go beyond the Turkish history in Anatolia, it was not possible for him to gain identity to the state he established. “Our ancestors, who founded great states, also had great and extensive civilizations. It is a debt for us to search for it, to examine it and to inform Turkishness and the world. " He asked that Turkish history be handled and analyzed as a whole. Atatürk initiated history studies in order to reveal our history fully and to reveal the groundlessness of false claims about our history. After 1930, the institutionalization studies on history started, the "Tur- kish History Committee" (1930) and then the "Turkish Historical Re- search Society" (1931) was established. History Congresses were held. At the 1st Turkish History Congress, the "Turkish History Thesis" was put forward through the Turkish Historical Research Society. Althou- gh Fuat Köprülü and Zeki Velidi Togan did not completely oppose the Turkish History Thesis, they criticized several issues. Zeki Velidi Togan criticized the research and methods of the thesis. According to him, objectivity was put in the background while researching the Turkish History thesis. In the thesis, the reasons for migration of Turks from the

98 Ülkü Ocakları • April-August 2020 Ganime TOPAL homeland are shown as famine and drought. According to Togan, the reasons for the migration of Turks from the homeland are the increase in the population and wars. Despite being an important historian, Zeki Velidi Togan is an important historian, educator and intellectual who has been consulted on many issues, and has made significant contributions to historical research and history research methods, although he does not formally work in institutions such as the Turkish Historical Research Society and the Turkish Historical Society. Zeki Velidi Togan and His Conception of History Zeki Velidi was born on December 10, 1890 in the village of Küzen in the Isimbay (Istlitamak) district of the Bashkir Autonomous Republic in the current Russian Federation. Zeki Velidi mentions that the majority of his family members are mullahs and professors. Zeki Velidi, who came from a cultured family by his parents, learned Arabic from his father, a teacher and imam, and Persian from his mother, who teaches girls in the village. Zeki Velidi, who received his primary education with his family, later studied Islamic Studies in his father's madrasah. When he completed his education here, he went to the madrasah of his uncle Habib Neccar and studied the History of Arabic Literature there, while he was busy learning Russian. One day, when he learned that his father wanted to marry him to a girl from the village and that he intends to make him an imam to the village, he secretly fled to Kazan from here and enrolled in the Kasimiye Madrasa after a short while. He was taking courses on Is- lamic sciences and the history of Arabic literature at the Kasımiye Mad- rasa, while he was working on Turkish and Tatar history and Turkish epics. During this period, he went to Kazan University frequently. He started his education in the Oriental Languages Department of Kazan University and completed his education in 1911. In 1911, he worked as a teacher of Turkish History and Arabic Literature at Kasımiye Madra- sa. In 1912, he wrote a work named Turkish and Tatar History. Thanks to this work, it attracted the attention of Russian Orientals in Peters-

Ülkü Ocakları • April-August 2020 99 Understanding of History in Zeki Velidi Togan. burg. Due to the echo this work aroused, he was selected as a member of the Kazan University History and Archeology Society the same year. Prof. Dr. He joined V. Bogorodotsky as an assistant. He made scientific trips to Turkistan twice with the support of his teachers in Kazan. Du- ring these trips, he found a new copy of Kutadgu Bilig by Yusuf Has Hacip in Fergana. After the Vienna and Cairo manuscripts, this was the third manuscript found. Therefore, this discovery had a great impact and Zeki Velidi's star shined. With this invention, he met names such as W. Barthold. In 1913, he started working as a professor at the Osmaniye Mad- rasa in Ufa. With the start of World War I in 1914, mobilization was declared. Zeki Velidi was also enlisted, but he was freed from military service with the initiatives of Russian Orientalists, especially Barthold. While he was working as a professor, he was teaching lectures on the one hand, writing scientific articles on the one hand, and reflecting on Turkish issues on the other. Meanwhile, he was elected representative in Ufa to help Kazan deputies in the Russian Duma Assembly and to deal with public relations and went to Petersburg in 1915. Thus, his political life started. With the weakening of relations with the Soviets, he withdrew to Turkistan in 1920 and continued his struggle there. It passed under the administration of the National Union of Turkestan, which was established in 1921. During these two and a half years in Turkistan, he fought against the Bolsheviks together with the Basmaids. When Zeki Velidi moved to Turkestan, he first formed the Turkistan National Union by combining the Jadids Party, the ERK Party and the Kazakh Alaş Orda forces and became the leader of the movement. He joined the Basmacı Movement in 1921. He was hesitant to join this movement. However, he participated in this movement in line with his talks with Enver Pasha. With Enver Pasha's coming to Turkistan, the struggle gained an international dimension. Things were not going well as expected. Basmachi forces suffered heavy defeats. Enver Pasha was

100 Ülkü Ocakları • April-August 2020 Ganime TOPAL martyred as a result of a Russian raid on 4 August 1922. Zeki Velidi, who continued the armed struggle for a while, thought that the struggle should start in Europe through the media and press. Because it was not possible to deal with the Soviet Army. He went on a journey with his friend Abdülkadir İnan from the Basmacı Movement. First they came to the Iranian city of Mashhad. Here he discovered the Travel Book of Zeki Velidi Ibn Fadlan, who studied the Ravza Library, which he will pursue in the future on this subject. After staying in Mashhad for 5 weeks, they first went to Herat, then to Kabul, and then to India. Zeki Velidi and Abdülkadir, who reached the Bombay port on 1 November, reached İzmir via the Red Sea and then to Istanbul by ferry. Since they did not have a visa, they could not get off and went to Marseille, France on the same ferry. Zeki Velidi, who spent 18 months in Europe, had the opportunity to meet important scientists such as P. Pelliot, Aurel Stein and FWK Müller. During this period, Zeki Velidi wanted to plan for his future life and choose a suitable country. In 1925, Dr. Rıza Nur came to Berlin to meet with Zeki Velidi. Riza Nur insisted, and he decided to come to Turkey upon request. Zeki Velidi and his friend Abdülkadir İnan arrive in Istanbul on May 20, 1925. When he came to Istanbul, the first thing he did was always to go to the libraries of Istanbul, where he read and heard in books in Turkistan. He visited Fatih, Süleymaniye and Köprülü libraries. Zeki Velidi went to Ankara after a while and was assigned to the Cop- yright and Translation Committee there. He was appointed to the Chair of General Turkish History opened at the Istanbul University Turkology Institute as a teacher with the recommendation of Gazi Mustafa Kemal Pasha. During his visit to Istanbul University in 1930, Atatürk met with Fuat Köprülü and Zeki Velidi and asked them about "ancient Turkish history". During this meeting, Zeki Velidi requested that students be sent to Europe to study Central Asian History and that they be given scholarships. Atatürk welcomed this request and was interested in the

Ülkü Ocakları • April-August 2020 101 Understanding of History in Zeki Velidi Togan. issue. The request sent to the Ministry of Education was answered by the proxy and it was said that such a thing is not possible at the moment. In 1932, upon discussion and discussion of the Turkish History Thesis in Ankara, Atatürk demanded that the First Turkish History Congress be convened. At the congress, Zeki Velidi and Sadri Maksudi, Dr. There were quarrels and violent discussions between Reşit Galip and Şem- settin gentlemen. At the end of these discussions, Zeki Velidi resigned from his job at Istanbul University and went to Vienna for his doctorate education. The period in which Zeki Velidi Togan was actively involved in politics was between the years 1917-1922. After that, although it had some activities, it remained largely outside of politics. Therefo- re, it must be said that Togan's historiography is more dominant than his political identity and has a continuity. The most important source influencing Togan's historiography is the late 19th-20th century. It is the school of historians that emerged in Russia at the beginning of the century and whose most important representatives were W. Barthold and V. Minorsky. In addition, Togan was very impressed by Russian orientalists such as Nikolay Aşmarin and NF Katanov, whom he had the opportunity to meet while in Kazan. Perhaps the most important work of Togan in terms of comprehending his historiography is "Introduction to General Turkish History". The book, originally planned as two volu- mes, but only the first volume can be published, is a product of Togan's critical approach to the Turkish History Thesis, according to Özbek. According to Zeki Velidi Togan, when researching history, one should first look at documents and be objective. Adding that interpretations can be made without going beyond objectivity when only documents are insufficient, Togan criticized only the research of Turkish history in Anatolia while researching Turkish History. Zeki Velidi Togan emphasized that while researching Turkish history, it is necessary to know Hindi, Arabic and Persian besides Russian and Chinese. In addition,

102 Ülkü Ocakları • April-August 2020 Ganime TOPAL

Togan argued that when researching a historical subject, instead of looking only at its causes and consequences, one should look at its causes and consequences from many areas such as political, social, cultural, literary, philosophical, etc. It has been seen that the historians take Zeki Velidi Togan's understanding of history as an example, who raised historians and produced important historical works. References Demircioğlu, İ. H. ( 2012), Osmanlı Devletinde Tarih Yazımının Tarih Öğretimi Üzerine Etkileri, Millî Eğitim Dergisi, sayı:193 Görücü,Ç. , (2009), Zeki Velidi Togan: Milliyetçilik Ve Tarih Ya- zımı, Yüksek Lisans Tezi, Ankara Öztaş, S. , ( 2009) , Atatürk Dönemi Tarih Anlayışı ve Tarih Öğ- retimi, Adyaman Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, Yıl: 2, Sayı:2 Özteke, F., Tarihçiliğimizin Kurumsallaşması ve Bir Kültür Mil- liyetçisi Ahmed Zeki Velidi Togan, Türk İslam Medeniyeti Akademik Araştırmalar Dergisi, Cilt:13, Sayı: 25 Zeki Velidi Togan Bibliyografyası Bitig Dergi, Sayı:2 Mart-Nisan 2020, Zeki Velidi Togan, s: 42-48

Ülkü Ocakları • April-August 2020 103 A Turkish Nationalist: Resulzade

A TURKISH NATIONALIST: RESULZADE

Elnur PAŞA

There is 28 Mayıs Street in Cebeci Asri Cemetery in Ankara. On the 31st of January, 6th of March and 28th of May, his spiritual children and grandchildren who are guests and educated in Ankara on this street come to visit. This valuable person, who is mentioned not only on his birthday but also on his birthday, is also commemorated on the anni- versaries of the republic he founded. Resulzade laid the foundation for the first democratic Republic of the East with his fellow lawsuits on 28 May 1918. The fact that his place is 28 Mayıs Street is due to this. This person, without exception, is remembered at least three times a year - Mehmet Emin Resulzade. He was the Resulzade who, at the age of 19, founded the Azerbaijan Young Revolutionists Association and engaged in secret activities against Tsar Russia to make Turkish the language of instruction. That Rasulzade wrote articles in the newspapers and magazines of the period to spread the idea of independence and freedom of his nation from his young age. He worked as a pioneer and editor in publishing new newspapers and magazines. He was the Resulzade, when he was only 19-20 years old, he started working for the Oriental-i Rus' newspaper and wrote articles.

104 Ülkü Ocakları • April-August 2020 Elnur PAŞA

That Rasulzade, who was 22 years old in 1906, talked about the traditions of the Muslim community living in China in the newspaper 'Irşad'. He became the editor of the dictionary of 'political, social and legal changes made use of in the press' from Russian to Turkish, and from Turkish to Russian '' prepared by Üzeyir Hacıbeyli and translated several books into Turkish. He was the Resulzade who had a meeting with Settar Han, who led the Constitutional Monarchy Operation in Tabriz and published it in the newspaper. The date again marked 28 May (1909). He was the voice of not only Azerbaijani Turks but also Caucasian Muslims. Speaking at the Caucasian Muslims Congress held in Baku, he raised the issue of not giving enough land to Muslims. Then the plant by Musavat Party in the nature of political version of the Turkish Hearths established in Turkey, was appointed chairman. In the declaration of Musavat Party, the following sentences were written. Protection of the national civil demands of Turkish and other Muslim peoples is determined as the democratic identity of the party. And that Rasulzade who declared the independence of Azerbaijan with his friends at the age of 34 and became the President of the National Council. The Republic of Azerbaijan, which declared the Declaration of Inde- pendence, signed an agreement with the Ottoman Empire in Batumi to establish political, legal, commercial and military relations on 4 June 1918. Mehmet Emin Resulzade and Mehmet Hasan Hacınski signed the agreement on behalf of Azerbaijan. In those years, Armenian gangs were terrorizing in Baku and several Azerbaijani cities. Enver Pas- ha sent his 28-year -old brother Nuri Pasha and the Caucasian Islamic Army under his command to Azerbaijan in order to stop the increasing genocide, massacre and atrocities of the Armenian and Bolshevik gangs. This army was assigned to liberate Baku and other provinces from the Armenian and Bolshevik gangs. On September 15, 1918, War Mi- nister Enver Pasha called Resulzade and told the news of the liberation of Baku from the enemy.

Ülkü Ocakları • April-August 2020 105 A Turkish Nationalist: Resulzade

The language memorization of Ahmet Cevat and Üzeyir Hacıbey- li is "You would snap, the Black Sea!" The anthem was also written on the same days. September 15, which celebrated its 101st anniversary last year, is still celebrated as the Liberation Day of Baku in Azerba- ijan. The Azerbaijani People's Republic, which lived 23 months, was silenced as a result of the invasion of Azerbaijan by the Bolsheviks who descended to the South Caucasus on the pretext of helping the War of Independence in Anatolia in April 1920. That Rasulzade wrote the symbolic "The Black Bird of Our Century" by hiding in a mountain village when he was sought for his arrest by the Bolsheviks during the occupation. That Rasulzade, the pursuits were not limited to himself alone. Her sister, Şehrebanu, died at a young age after long pursuit and harassment. His wife Ümbülbanu was deported to Kazakhstan and died there. His daughter Latife Hanım was imprisoned and later deported to Kazakhstan together with her children and her brother Isve Hanım. Her other daughter, Halide Hanım, returned to Baku from Kazakhstan after her mother's death. As soon as he realized that he was being followed, his trail disappeared after going to the city of Shamakhi. His son, Resul, was arrested and shot. Her other son Azer was deported to Kazakhstan and died in 1993 after falling ill. He was Resulzade who traveled from country to country after the Soviet invasion. He worked for his homeland and nation by not staying idle wherever he went. He never gave up on Azerbaijan's struggle for independence. After settling in Ankara, he did not stop his activities and every moment was Azerbaijan, he lived in Azerbaijan and he wrote what his heart embellished for Azerbaijan. In 1949 he founded the Azerbaijan Cultural Association. That Rasulzade said, “Azerbaijan! Azerbaijan! Azerbaijan!" saying he emigrated from the world. Ankara radio announced the news of his death to the world. He was an unnamed leader that the Soviets forbade the Azerbaija- ni people for 70 years. And that Rasulzade is a leader who is still jealous and still undervalued, not given his due. No matter who says these lines

106 Ülkü Ocakları • April-August 2020 Elnur PAŞA of the poet, as if you are always saying it, I always hear these lines from your voice: If you are ours, you are ours, as long as you stand, live, live, long live, O glorious Azerbaijan!

Ülkü Ocakları • April-August 2020 107 An Overview of Covid 19.

AN OVERVIEW OF COVID 19

A. Serdar AYDIN

The world has always been a battleground in history. Wars, fami- nes, epidemics… The French philosopher Volteire describes these three types of struggle as "Three harsh components of the inferior world". These three crucial components have shown themselves successively in Turkish history. With the conquest of Constantinople, Turks were affected by the epidemics that increased especially with the migration of tribes. So much so that thirteen years after the conquest, the first major plague epidemic occurred. Receiving the news of the return of the Albanian expedition to the epidemic, which had an effect for a year, Fatih Sultan Mehmet did not enter the city until the epidemic was over. Outbreaks in 1491-1504, 1511-1514, 1778 (150,000-200,000 deaths), 1803-1804, 1811-1812 (130,000 deaths), 1836-1838 (the last major epidemic, 25,000-30,000 deaths) also occurred the in Istanbul during Ottoman period. It can be given as an example of the major epidemics that occur. Plague outbreaks were prevented after 1845. According to these circumstances, the plague was the dead- liest and most common disaster that could have plagued the Ottoman Empire from the 17th to the early 19th centuries, and epidemics are not regularly renewed in Ottoman lands. This situation combating the epi-

108 Ülkü Ocakları • April-August 2020 A. Serdar AYDIN demic creates difficulties in obtaining sufficient accumulation to prepare for. Below are the between very severe outbreaks that occurred in all Ottoman lands time intervals: - Istanbul: 21 years, 25 years, 19 years, 8 years, 36 years - Thessaloniki: 49 years, 19 years, 33 years - Izmir: 20 years, 4 years, 19 years, 28 years, 28 years, 25 years - Aleppo : 14 years, 29 years, 25 years, 26 years, 14 years - Cairo: 18 years, 23 years, 26 years, 6 years, 44 years - Alexandria: 23 years, 54 years, 22 years COVID-19 Emerged in December 2019 The emerging coronavirus whole world to a great has affected the extent. The order of the world is rever- sing completely. The resulting virus forces people to lock themselves in their homes. It is thought to originate from a sea and meat products market called "Huanan" in Wuhan city in Hubei province of China. The coronavirus, which spreads rapidly in China, has managed to influence the world. In addition to the absence of a drug for the virus, it is not easy to protect from the virus. According to experts, corona, whose spreading rate is faster than other viruses, is still low compared to other viruses. The World Health Organization (WHO) first announced that these complaints were caused by a new type of coronavirus on January 12, 2020, and named this epidemic as "Covid-19 pandemic" on Febru- ary 11, 2020. WHO President Tedros Adhanom Ghebreyesus, the ex- pansion of covid-19 coding on December 31, 2019; "CO" for "corona", "VI" for "virus", "D" for "disease" Coronavirus does not immediately show symptoms in the infected person. Symptoms start between 2-14 days in people with the disease. For this reason, it is not clear who is the carrier or not, and the virus spreading rate is increasing day by day. China, Italy, Iran, South Korea, Spain, France, USA, Japan, Germany

Ülkü Ocakları • April-August 2020 109 An Overview of Covid 19. and Saudi Arabia appear as the first spreading areas. As of 25 May 2020 in the world, 5,586,306 people in 184 countries were infected with coronavirus and the number of people who died was 347,606. The Death Rate is 6.2%. The USA ranks first with 1,706,226 patients, Brazil with 376,669 patients and Russia with 353,427 patients. How Does It Contagion? It is not known exactly from which animal the coronavirus, which is thought to be transmitted from animals to humans. The general opinion about how it spreads is thought to be the result of the droplets emitted by the infected people during coughing and sneezing, direct or airway contact with other people. The virus, which is likely to infect our hands as a result of our contact with our hands, is also likely to spread to our mouth and nose as a result of direct contact with our hands. To be protected ... TC. The Ministry of Health has announced on its official website what should be done to protect against coronavirus and prevent its spread in general on five bases: Wash your hands frequently. Cough into the elbow. Avoid touching your face. Maintain social distance. If possible, stay home. In addition to all these, it is vital to wear a mask. Apart from everything else, special masks, gloves, etc. to the virus. In addition to the nicknames, it is also necessary to guide ourselves the words of the Prophet ``Cleanliness is from faith” in the fight against illness. Our Country and Covid-19 Coronavirus spread all over Asia, it spread rapidly in Europe. In our country, it showed itself late, thanks to appropriate measures. With the diligent work of the Ministry of Health and our valuable health per- sonnel, the epidemic has been and is being tackled more appropriately and correctly compared to most European and Asian countries. The fact that the Ministry of Health does not hide any information from the media and the public also increases the reliability of health institutions.

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Coronavirus treatment is free. He also provided protective equipment and medical supplies to many countries. Turkey, the health infrastructure has been successful because it is rooted and strong in medical fighting secretion. Because Turkey has a strong educational infrastructure in the medical field as well as experience with the health system is particularly familiar with the capacity to cope with the crowds of patients in intensive care. In this way, although it is in the top 10 in the number of infected cases in the world, it has not been on the world agenda like Italy or Spain in terms of the number of intensive care and intubated patients. So Turkey has given the health institutions a successful test. In addition to doing its part in this regard, every institution is fighting the epidemic by taking appropriate measures at the Ülkü Ocakları Education and Culture Foundation. Especially, the Wise Leader State Garden Gentleman said, “We will eliminate the darkness of the virus by staying at home, relying on each other, activating the channels of cooperation and driving pessimism with social isolation. When the time comes, life will become normal and we will embrace each other. Hold on, my nation, we have seen the night, and we will see the sun. " While emphasizing what we should pay attention to in the fight against coronavirus, heto return to our normal lives in the future also gives the signals that we will start. The World and Covid-19 In the world The coronavirus, which emerged in China, dragged all of China into panic, and was taken under control with the pressure of the public. The USA is one of the states with the first cases after China. It supposedly has the world's most developed healthcare sector. However, coronavirus treatment in the USA is 30 thousand dollars for uninsured patients and 2 thousand dollars for insured patients. It is among the developed countries that have not been successful in fighting

Ülkü Ocakları • April-August 2020 111 An Overview of Covid 19. coronavirus in Germany. In Germany, whose industry and health sector are developed, coronavirus treatment is paid in most private health centers. Spain, Italy, France etc. Developed countries have also completely surrendered to coronavirus. Within the scope of the measures taken in the face of the Co- vid-19 epidemic, cafes, restaurants, shopping malls, barbers, hairdres- sers, gymnasiums and similar places that require collective gathering, where people gather all over the world and may cause the disease to be infected, have been closed. Apart from these measures, in order to prevent the spread of the disease to other cities, traffic between cities and countries was closed, and the activities of air and road transport companies were stopped. Some workplaces also closed themselves due to the lack of demand in this process. Although this measure is necessary to stop the disease, it has left all over the millions of people in the unemployed world. The world economy has declined considerably due to the coronavirus. In particular, America, previously adding to its attitude towards China, threatened China and the Chinese government and initiated san- ctions. Because most of the borders are closed in European countries, immigrants remained around, European countries that did not want to take immigrants displayed violent attitudes towards immigrants by vio- lating most articles of the human rights declaration. The Only Remedy and Solution Leader Mr. Devlet Bahçeli stated: “Of course, with the power of mind, science and prayer, we are resisting the virus epidemic, trying to prevent and block it. Moreover, we believe that we will definitely win the fight. In this process, it is the only solution and solution to follow the advice, not be in a hurry, and trust and believe in each other. " References

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PANZAC, D. (1997), Osmanlı İmparatorluğu’nda Veba 1700- 1850, Tarih Vakfı Yurt Yayınları, Sayfa 4, Ekim 1997 TASAV-YURDAKUL, Prof. Dr. A. S. (2020), COVID-19: Küre- sel Salgının Siyasî, Sosyal ve Ekonomik Yansımaları, Sayfa 38, Hazi- ran 2020

Ülkü Ocakları • April-August 2020 113

İsmail Burak TATLI

HISTORY OF THE AYASOFYA MOSQUE AND IMPORTANCE FOR THE TURKISH NATION

İsmail Burak TATLI

"If the call to prayers rise from Ayasofya-i Kebir Mosque-i Şerif and the flag of our belief of oneness is waving, the honor of this is both FATİH SULTAN MEHMET HAN and GAZİ MUSTAFA KEMAL LİDER DEVLET BAHÇELİ

Hagia Sophia has seen many civilizations in terms of history and has a special importance for each civilization. Hagia Sophia, which has been damaged and even rebuilt many times throughout history, has an adventure of about 1700 years. Hagia Sophia, which was qualified as a church in certain periods, gained the status of a mosque after the Ottoman Empire annexed Istanbul. Hagiya Soptda, which was named "Megale Ekklesia" and means "Hagia Sophia" when it was first built by Constantine, comes from the eternal wisdom, which is a attribute of the Prophet Jesus according to Christians. Hagia Sophia, which had a stone wall and wooden ceiling when it was first built, has been destroyed and reconstructed many times throughout history. With the conquest of Istanbul in 1453, Hagia Sophia, which passed to the Ottoman Empire as the right of sword, is a symbol of conquest, a symbol of victory, an ornament of faith and faith, which has been in the hands of the great Turkish nation for 567 years.

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The Meaning and History of the Name Hagia Sophia, first of all Constantine the Great intended for the construction of Hagia Sophia, and even, according to some historical sources, he laid the first foundations himself. However, the construction and opening of Hagia Sophia was left to his son Constantine, and this great church was opened for Christians on February 15, 360 with a great ceremony. The church was called "Megale Ekklesia" because it was larger than the churches in Istanbul. The name Hagiya Soptda, which means "divine wisdom", was later named. Divine wisdom comes from the eternal wisdom, which is a attribute of the Prophet Jesus, according to Christians. The first Ha- gia Sophia building was in the form of a basilica. Its walls were made of stone and the ceiling was wooden. It would resemble Sainte Marie Mojjore in Rome and Imrahor Mosque in Istanbul. After it was burned and destroyed by the revolutionaries on June 9, 404, it was rebuilt by the Emperor H. Teodosius on October 10, 415, and was opened to worship for Christians. Thanks to the excavations carried out in 1935, more or less an idea was obtained about the main façade of the second Hagia Sophia. It is understood from the still existing ruins that the main façade of Hagia Sophia was as big as it is today. In a fire that broke out on the night of January 13 - 14, 532, Hagia Sophia, together with the neighborhood where it was located, was completely burned again, and thereupon, it was repaired by Emperor Justinian in a new shape. Aydın- lı Tralles The new building, which was built with precious stones and columns brought from all over the empire, was sanctified on January 27, 537, with a ceremony and festivity. The Hagia Sophia, which was built by Aydınlı Tralles, the greatest mathematics scholar of the time, and the great architect Mület, and cost 1 billion lira with today's money, was badly damaged by the earthquakes in 553 and 557, and its dome collapsed in 553. Upon this, it was repaired by Isidoros' namesake and nephew and took its present form. At the opening ceremony held on December 24,

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562, Emperor Justinianus came to the church with a triumphal carriage with 4 horses, and when he entered, he was excited by the majesty of the temple and said, "O Solomon, I have passed you. Mosaic paintings made during the times of Justinian and H. Justin were destroyed in the eighth century, and new paintings were replaced a century later. Hagia Sophia After the Conquest On June 1, 1453, that is, the first Friday after the conquest of Istanbul, the Great Turkish Khan, Fatih Sultan Mehmet Han gave a magnificent sermon in Hagia Sophia. After that day, Hagia Sophia was regarded as the biggest and most beautiful temple, and the Turkish sultans took care to protect the Hagia Sophia Mosque. First of all, Sultan Mehmet the Conqueror built a wooden minaret in the South and East corners, a wall gauntlet in the East, and also rooms for imams on the West side of the temple. During the reign of Sultan Süleyman the Magnificent, particular attention was paid to the external appearan- ce of the Hagia Sophia Mosque, Mimar Sinan rebuilt the wall support and built a brick minaret instead of a wooden minaret. The ministers in front of the mihrab were taken from the war booty seized in Budapest by Sultan Süleyman himself in 1526 and were presented to the mosque. Second Sultan Selim built the North-East minaret, and the Third Murat built the minarets on the West side. Third Murat also dedicated the al- mshouse located in the North of Hagia Sophia Mosque. The pulpit and pulpit in Hagia Sophia Mosque was built by the order of IV.Murat . The tombs of Selim the Second, Murat the Third, Mehmet the Third, First Mustafa and Sultan İbrahim are located on the South side of the Hagia Sophia Mosque. The beautiful fountain built in 1739 is the foundation of Mahmut the First. The last major repair was made in 1847-1849 by the order of Abdülmecid. Hagia Sophia was under occupation for 4 years, 10 months and 23 days. The Allied Navy anchored in front of Haydarpaşa on 13 November 1918, based on the Mondros Armistice Treaty signed on October 30, 1918, and entered Istanbul. The actual occupation turned

Ülkü Ocakları • April-August 2020 117 Hıstory Of The Ayasofya Mosque And Importance For The Turkısh Natıon into an official occupation on March 16, 1920. After the Lausanne Pe- ace Treaty on July 24, 1923, on August 23, 1923, the Allied Forces began to leave Istanbul. The last Allied Forces left the city by saluting the Turkish flag in a ceremony held in front of Dolmabahçe Palace on October 4, 1923. We commemorate Gazi Mustafa Kemal Atatürk, who saved Istanbul and Hagia Sophia, the symbol of conquest, from enemy occupation, and his comrades with mercy and gratitude. Hagia Sophia was transferred to a museum on February 1, 1935, with the decision of the Council of Ministers, and Hagia Sophia was used for scientific research. In 1936, the deed of Hagia Sophia was prepared as a mosque, and in some of it, it was used as a museum for a large part of the time prayers that we know were not interrupted until today. Hagia Sophia was reopened as a mosque with the decision of the 10th Department of the Council of State, dated 10 July 2020, last month. The decision of justice, the will of our nation has been manifested. On Friday, July 24, 86 years after the Hagia Sophia minarets, the adhan was read by four muezzins. As Turkish Nationalists; The issue of opening the Hagia Sophia Mosque, which is of great importance for the Turkish nation, has been our uncompromising desire for many years. As our leader Mr. Devlet Bahçeli stated; "The justified and legitimate expectation of the Muslim Turkish nation was met, the doors of Hagia Sophia were opened wide, and the clean foreheads met with prostration." With the opening of the Hagia Sophia Mosque to worship, the countries, centers, and circles fed with hostility have lost our rights of belief and sovereignty to destroy and harass our gains. I pray from God Almighty that the Hagia Sophia Mosque will be blessed and blessed to the Turkish-Islamic world, and the acceptance of the prayers and prayers to be performed in this historical temple.

118 Ülkü Ocakları • April-August 2020 İsmail Burak TATLI “ Ayasofya Cami’si Türk milletinin mukaddes bir emaneti, mazisi İstanbul’un fethine kadar dayanan kutlu bir mabedidir. LİDER DEVLET BAHÇELİ ”

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