Remaınıngss
12 Temmuz 2007
REMAININGSS
FROM MUSTAFA KEMAL
Prof. Dr. Bahri SAVCI
Turkey has followed a revolution period directed at both cortical and essential changes; towards root and modern… Essentially, when modernness is talked about it absolutely has to be radical. Modernnes, itself is a movement of radicalism; it is a revolutionary movement and also a basic change of individuals-socicety-policy.
Mustafa Kemal, has speeded up the movement of a reform requırement of two centuries sometimes passing över the dimensions of the motion; in the direction of his natural talents and directed it towards the root; has developped individuals-society-poücy to an expansion tovvards the modern values, radical formaüons of institutions, necessary practices and aesthetic life styles; and also has directed expansion on the future developments of these modernnesses; with his principle of revolutionary spirit… Yes, indeed! Human-nature-society are inside a non-stopping period Humanity is inside the scientifıc, technological and cultural development stages. And Turkey must change by an expansion to ensure the conformity with the forms and formations vvhich are brought ör will be brought by these stages; must turn this change into a status of a continious development capability; and also must cover the future stages of humanity by the ways of implicaüon-inclusion-contribution. And this also requires to make this change radical, to make it permanent by that qualifıcation and quality.
Modernness of Mustafa Kemal has this meaning. it has a ratio comprising, phrasing this meaning. And as a result of this, it is fundamental, radical. And its elements are as following:
Turning tovvards ratio from ali directions, reaching to laicism from ali directions,welcoming any stage inside ratio and laicism and showing an infinite expansion to their requirements…
UNDERSTANDING ATATÜRK
Yekta Gungör OZDEN
The first Speaker of the Parliament to inaugurate the Turkish Grand National Assembly despite all deprivations, difficulties and death threat^ for his life. The Chief Commander with total devotion to organize the dispersed armies and win the National War of Independence, the President of the Republic of Turkey to end the Sultanate and Caliphate and form a multiethnic nation and a Republic, the Revolutionary to realize the Turkish revolution in all aspects of independence, freedom, sovereignty, humanity, law, peace, science and arts, the Leader and the Teacher to ensure an equal and dignified status for Turkey in the world, ATATURK, the person we recall and miss and hope to live up to his dreams, the symbol of the physical and spiritual assets of Turkey.
Atatiirk’s principle of independence which he referred to as “complete independence” is becoming even more important today than the past. The consequences of economic dependence are very destructive. In the enlightened road determined by Atatiirk w;e can respect the human rights and liberties, democracy and the law and live up to his dreams. This is indeed an important task for all of us as responsible citizens.
The revolutions are conscious steps that have ensured the restructuring of the state and the nation and led to the rejuvenation of Turkey. They are the instruments of eradicating the bad and establishing the good. With the new alphabet, the windows of science and realism were opened, with the new laws, the equality of men and women was secured. The transition from the traditional to modern way of living was realized by maintaining the beneficial aspects and eliminating the useless. We owe our life as free, dignified, proud citizens to Atatiirk. With this understanding, I am making some kind of a self-criticism. We have deviated from his path. The interest benefit drive, the need to show-off and political concessions as well as games have led to the chaos and turmoil of today. Even the thought of corruption, dissidence, conflict and opposition are destructive.
we claim that we really know and understand him? Ataturk, for his real advocates, is a way of thinking, a bundle of principles, a national resource. We could have prevented many of the risks had we properly taught his principles at the schools, emphasized the importance of the human being and set up an education system that explained the difference bet\cen science and religion. Those who think or claim it is democratic tolerance to just watch others exploit religious and ethnic issues for getting new votes and the conflicts between religious sects and different ethnic origins require closer attention. We shall all dwell upon why some people are weakening the ties of citizenship, friendship, common values and relations and strengthening the enemy. The recent events have demonstrated the threat posed by the reactionary forces. All economic and cultural sources who feed these reactionan,’ forces should be taken under the effective control of the state. The problem is essentially a problem of modem education and culture. It is an irony to talk about development in a society which opposes contemporaneity. If development could be attained in an economy totally devoid of culture, those countries with vast oil and pilgrimage revenues would have long surpassed Turkey in their levels of development. However, economic indicators have to match the human standards to be truly worthwhile. In order to grasp these issues, we have to know and understand Ataturk. What has he done, when, under which circumstances and for which reasons?
It has been 55 years since we lost ATATURK. I feel the sorrow of his absence even deeper now. But on the Tenth of November, I search for him not in epitaphs and tears but with an optimistic strength. I look at myself critically to check whether 1 live up to his aspirations. You can not became an advocate of Atatiirk’s views by erecting his statues, hanging his pictures and repeating his words. It is the betrayal of those who seem to be talking about him all the time but walking in the opposite direction which has led to our regression compared to the 1923’s. We. can not prove our level of development by copying technology. Are we still for independence and freedom as much as we were in the 1920’s? Are we still as revolutionary, science oriented, western, secular and dignified as we were in 1925? Do we respect the laws and the Constitution? The most essential criteria of development is ‘understanding1 and the ’standard and style of living’ in a country. Darkness and injustice is growing rapidly around us. What does leaving aside Atatiirk’s nationalism and preferring the ties of religion to the ties of national sovereignty and democracy to sharia all indicate? Can we still be as proud of our national solidarity as in the 1940’s? Are the authorities still as sensitive about the principles of Atatiirk? Arc we attentive about the progress of the Turkish revolution? Or are some people paving the way for risky attempts to force Turkey towards backwardness? What do the new cadres, religious organizations, courses, schools, boarding houses, mosques all signify? Aren’t people totally unaware of the concepts of freedom of belief and speech killing Atatiirk day by day? Can we think and talk about the realities? Each year, the Tenth of November should be the day of national assessment. We should recall Atatiirk, understand him and explain his views to others. We lack the light because we do not do so. Are the prosecutors of Turkey meeting the expectations? Aren’t certain concessions made to be reappointed, to maintain a post or to be promoted? Aren’t certain rectors declaring the head scarves and other clothes used as instruments of religious exploitation as civilized? Is anybody opposing those who claim that our intellectuals are being murdered because they were provocating the public? Can we read, without being uncomfortable, different articles in the journals and newspapers which criticize the defendants of Ataturk? The behaviors and attitudes of those who exploit the religious beliefs of people and do not hesitate to use politics in religion and religion for politics for their own interests should be a warning for us.
Secularism
One of the most essential principles of Ataturk that is not only related to religion but to economy, education and politics is secularism. Secularism is the separation of the state affairs and the religious affairs. It means that the state does not have a religion and the state is not to be ruled by religion but by the laws. It means that the state remains neutral against religion and secures the right and Dr. Hatide PEK
A thought system, is established by bringing several concepts of thoughts and systems together. The resulting concept consists of ad the intellectual nnd material factors that influence not only the formation of a certain social structure, but also its functioning. Due to the structure of systems in general, all elements that make up the thought system are interrelated. Thus each clement affects the other elements in a certain way. A change or development that may occur in any one of the elements of the system, will be reflected in the other elements as well. This fact is the most undcilying characteristic of though: systems. Thought systems, are manifestations of systems in general for they have dynamic structures thnl change and harnicnize with social conditions. Thought systems emerge under certain social conditions, but in the course of lime (hey undergo various changes in order to meet the requirements of the current social conditions ‘
Taking this structure as basis, we have named below the most distinct characteristics, in oilier words the most basic principles of Ala!urJ.ism:
It is in support of liberty in its entirety
It is populist, democratic, social and pacifist
It is based upon positive sciences and Ihe free will
It is dynamic
Almost nil the definitions of Ataiurkisin given today are derived from the principles of Alalurk. Although not clearly expressed, all the definitions apparently share the view that Atalurkism ii a strikingly dynamic social structure. In most of the definitions references to the future arc made, because Alaturkism is progressive. It is based on far-sighted policies.
On the other hand it is worth noticing that, all ideas based on Atrturkism are put forward with hesitation, or merely implied, because of the fear to be labeled as fanatic, illusory, conservative or accused of being an Atatiirk propagandist. The viewpoint of foreigners in this respect is completely different, and this should be regarded as natural.
The Atmurkist thought system is not a set of dogmas ihat needs to be memorized, but a totality of policies that leads the way in all parts of social life and can be applied to various politics. The ultimate aim of the contemporary Turkish people is to create Ataturkist society that is composed of individuals carrying the attributes of the Ataturkist identity. This can be achieved only by bringing Ataturkist principles into existence.
The said identity attributes can be regarded as a total of values which both distinguishes Turkish individuals from individuals of other societies and at the same time enable them to coexist.
Furthermore if the Ataturkist attributes are analyzed it can easily be realized that these attributes describe the type of individual, modern and developed social structures would yearn for. Besides the six basic principles of Ataturk. three further facts can be taken as principles within the framework of his overall thought system. The three further principles are total liberty, unconditional national sovereignty, and continuous advancement that needs be effective in all areas of social life. These principles have not only shaped Atatiirk’s idea, but also determined the direction, style and dimensions of his entire struggle. The said principles lie also at the basis of other principles.
Of the principles mentioned above, namely independence, modernization arid national sovereignty, the first two are considered to be the most essential prerequisites of the Ataturkist modernization model. Since national sovereignty is closely linked with absolute independence, we can consider the two as one single principle, and think of development as the third principle.
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