ATATURK AND CONTEMPORARY IN HISTORY

The founder of the Republic of Turkey, the great leader Atatürk, is one of the great historical figures who created an era and even an era. He is a unique leader who provided national liberation, a superior commander on the battlefields, a far-sighted realist and distinguished statesman who established a state in the field of politics, but most of all, he is a great revolutionary by dragging his nation from the darkness of medieval scholastic thought to modern civilization.

Among these features, each of which is enough to make a person history, especially being the "leader of modernization" in terms of its deep and continuous effects, Atatürk not only for Turkish society but also for other nations who want to gain and preserve their modernization and national independence. , a guide, a source of inspiration. In this respect, Turkish modernization is of great importance not only for Turkey, but also for developing countries. In order to correctly evaluate Atatürk's breakthroughs in the field of modernization, it is necessary to focus on his sources of thought. Of course, the environment in which Atatürk lived, the schools he studied at, the books he read, the experiences he gained in public duties, the intellectuals and movements of his time had a limited effect on the formation of his mentality.

For example, some of the effects of living in Thessaloniki come to mind. Thessaloniki is a cosmopolitical city where members of various religions, sects and races live together. The busy port and the railway connected to Europe, an important commercial traffic, created an environment suitable for the existence of various ideas open to European influences in the city. Therefore, this environment must have been influential in Mustafa Kemal's introduction of a development that was familiar with the foreign way of life at a very young age and was suitable for all kinds of new ideas.

It is clear that the schools where Atatürk studied also played a role in his intellectual development. It is known that the Şemsi Efendi School, where he received his primary education, was an exemplary primary school providing the most modern education of its time. Thessaloniki Military High School and Manastır High School were the best schools of its time. The teachers were valuable people with expertise. These were the teachers who left their mark in Atatürk's memory, such as Nakıyüddin Bey, M. Tevfik Bey and Mustafa Sabri Bey. The effects of the Military Academy and the Military Academy on the students of the period are known.

Another factor that should be taken into account in Atatürk's mentality is the books he read. We know that he loved to read even in his secondary education years, that he was particularly interested in literature and poetry at first, and that he memorized the poems of Namık Kemal, Mehmet Emin and Tevfik Fikret. We see that he made translations about military service during his junior officer years and wrote about Arıburnu and Anafartalar wars. So much so that it is proven with the documents that Atatürk read serious philosophical works even at the front in the war. We know that after he became the head of state, he created a rich library of 4000 volumes in Çankaya, read the book he bought until he finished it, and marked the places he considered important while reading the books. It is known that the table in Çankaya has the function of an academy. Likewise, he ordered French books from abroad on subjects he considered important,

The sources of ideas of the great leader are not only the books he reads. Perhaps even more than them, his observations in his services in various parts of the crumbling empire, the events he experienced, helped to clarify his ideas. Besides, it must be admitted that he was partially influenced by the intellectual movements and intellectuals of his time. From these movements, it is seen that the Westerners adopted the civilizationist and the Turkish nationalist views with certain nuances. Among the intellectuals and artists he was interested in, Namık Kemal, Tevfik Fikret, Ziya Gökalp, Abdullah Cevdet, Celal Nuri, Kılıçzade Hakkı, Şehbenderzade Hilmi, etc. we can count.

Although all these factors were more or less factors in the formation of Atatürk's intellectual structure, we can say that the main effect was determined by the developments of two centuries that filtered from the depths of our history and the geopolitical structure of the country's geography. Let's review them one by one:

The Turkish State has come to life in a geopolitically and geostrategically sensitive geography. This strategic place creates a natural bridge between Asia and Europe, and also controls the only sea route between north and south. On the other hand, the dominance of Eastern Anatolia gives Turkey the opportunity to be effective on the roads leading to Iskenderun and the Persian Gulf.

Due to this geopolitical position, states that have interests in the Middle and Near East, Russia, the Balkans and the Mediterranean always want to control this strategic place and take this strategic advantage with them. Therefore, Turkey, regardless of the period, since its geographical position does not change, always remains within the scope of the intense political ambitions of the superpowers and its neighbors. Therefore, for a nation that holds the Anatolian geography as its homeland, maintaining the contemporary world level becomes a matter of life and death.

Therefore, Turkey's location and geographical location make it face to face with the necessity of always being strong and being a modern society and state. Every statesman who rules Turkey is under the deep and constant influence of this fundamental factor.

On the other hand, from a historical perspective, it is seen that the modernization event directed by Atatürk is a result of several centuries of historical development and dramatic events. Especially in the XX. century when Atatürk lived his youth. At the beginning of the century, the Ottoman Empire was completely out of date in terms of its political, social and economic structure. The political structure of the Ottoman Empire shows a theocratic nature. The sultan is both the head of state and the religious leader of the Sunni Muslims, having the title of caliph. The state is not a secular state. Despite the efforts of reform and innovation that have been going on since 1718, world affairs could not be freed from the domination of Sharia provisions. Therefore, despite all efforts, a political structure suitable for the requirements of the age could not be formed.

A large part of the industry of the Ottoman Empire was based on human and animal power. It lacks modern technology and information and is foreign dependent. Production is limited, costs are expensive, production is naturally uncompetitive. Therefore, the country is a good market for foreign-sourced products. Correction of this is possible by taking protective measures that will raise the customs walls. However, capitulations make it impossible to take such a measure. Because the state does not control its customs.

The Ottoman Empire is under a heavy debt burden. A significant part of the country's income has been swallowed by an international organization called Düyûn-u Umumiye since 1882; The state does not have its own sources of income. In fact, commercial life is largely in the hands of Christian minorities and foreign nationals. They benefit from the effective patronage of foreign states. Therefore, the state cannot properly exercise its sovereign right even over its own citizens.

There is no unity in the judicial field. On the one hand, the Shari'a Courts based on mecelle operate, on the other hand, the Nizamiye Courts, which operate according to the new legal procedures, continue to develop. In addition, capitulation courts that deal with issues related to foreign subjects are in operation.

In terms of social life, people are content with their destiny, contented and introverted. Women, who constitute half of the society, have been excluded from social, cultural and economic life, especially in cities. Bringing dynamism to the society will only be possible by changing the perspective on life.

There is no unity in terms of education. On the one hand, there are madrasas representing traditional education, on the other hand, there are schools that provide modern education with an increasing number of traditions. They are raising people with different worldviews. Therefore, there is no unity of culture or ideal among citizens. In addition, there are various foreign schools that exist within the framework of the capitulation provisions that act almost independently of Turkish education. People with different purposes grow here. There is neither cultural unity nor ideal unity among the people of the country.

As a result, although the Ottoman State seems independent on paper, it cannot fully use its sovereign rights in terms of economy, finance, national education and courthouse, and it is a state that shows semi-colonial characteristics. Is it possible for a state in this situation to survive? Undoubtedly, this result is the product of the developments that started earlier. Sensing the situation, statesmen constantly sought an answer to the question of how this state could be saved.

In the past, it was thought that the issue would be resolved if the institutions were revived with their old state, based on the view that this was due to the deterioration of the institutions of the Kanuni period. This is the purpose and humor of the Reformation Movements of the Pause Period. (such as Genç Osman, Kuyucu Murat, Murat IV, Köprülüs reform). However, the unfolding events, especially the striking defeats on the battlefields, revealed that the decline was not only due to the deterioration of our institutions, but also to the clear superiority of Europe, especially in terms of war equipment and management. What should be done in this situation? What solution should be found? the question arises. The solution that started in this period and sought is the following:

Since the West is superior to us in terms of military technology, a way to acquire this technology must be found. For this purpose, foreign returns are used. Military engineering schools are established in order to train "Science Officers" who know how to use the new military technology. Because technology is based on the data of science. Therefore, the innovation movement necessarily jumps into the field of national education. The obligation to learn modern sciences makes learning foreign languages ​​compulsory. Foreign language opens new horizons in other fields as well. In the light of these developments, III. Although Selim saw that it would not be enough to establish a modern army in order to save the state from collapse, he turned to seek a new state order, but he could not succeed. However, II. Mahmut abolished the janissary corps, which hindered the innovation movements, in 1826 and eliminated the most important obstacle in the way of innovation. The new army established requires higher education institutions. Medical School was opened in 1827 and Harbiye in 1834. From now on, those who came out of military schools lead the modernization of Turkish society. In particular, Harbiye plays an important role in the integration of the public and the administration.

On the one hand, the influence of the West gradually increased in the country through French learned in military schools (the language of instruction in medicine was French), those who grew up in the translation rooms, and through the embassies in foreign countries, which have become permanent since 1834. West is trying to be recognized. In this period, it was understood that Western civilization was a work of superior technology, and technology was the product of science, and it was possible to apply them through education and the state. With the Tanzimat, a new regulation was made and law-protecting permanent assemblies were formed. Thus, in order to create the necessary infrastructure for the success of military reforms, institutions that will realize innovations in administrative, legal and economic fields are created. In order to meet the needs of the age, new laws are enacted inspired by the West. Like commercial and criminal laws. Courts operating under the new laws are established. New schools are opened in order to train professional civil servants. Such as Darülmuallimin, Darülmuallimat (1848, 1870, schools for boys and girls), Mülkiye (1859).

All these developments strengthen the idea that the solution is a parliamentary regime in order to become westernized. The parliament, which was opened in 1876 but operated for a short time, was closed in 1878. But for the intellectuals, the parliamentary administration is adopted as an ideal that will bring a solution to all kinds of problems for 30 years. In 1908, with the efforts of the young officers of the army, the constitutional regime came into force again. For a while, the great cases of the country are discussed in all aspects, in as much freedom as possible.

What is the extent of this 200-year innovation experience, the last parts of which were also lived by Atatürk? What result did it give? Where has it brought society?

By the 1918s, the Ottoman Empire had turned to the West to an extent that could not be easily reversed, with its military and civilian schools inspired by the West, higher education institutions, as well as some laws taken from the West and courts working according to these laws, and the understanding of the parliamentary regime.

However, these 200 years of unsystematic efforts, often disconnected from each other, have not yielded the desired results. The state could not keep up with the times financially, economically and culturally, could not ensure the integrity and permanence of the State, and came to the brink of being wiped out from history in November 1918.

I wonder why 200 years of efforts were not enough to save the state? Where was the mistake? What was Atatürk's conclusion from these experiments? What method was used in the light of this result?

There are various reasons for the failure of the innovation movements in the Ottoman Empire, which we have briefly summarized. Specifying these will help to understand Atatürk's method and behavior in his modernization movements:

1. First of all, the geographical location and geopolitical structure of the state have brought the state controlling this space against the neighboring states or states that have an interest in the region. Constant wars did not give the Ottomans the opportunity to breathe and make innovations in peace and tranquility. Unprevented wars have dried up the country's resources and hindered the necessary investments. The duration of war in the Ottoman Empire is longer than the period of peace. The Turkish people tasted the blessings of peace and tranquility only with the implementation of the principle of "peace at home, peace in the world" during the republican period, and Atatürk realized his reforms in this period of peace. The 66-year, two-generation period of peace that Turkey is currently living in is perhaps the longest period of peace in Turkish history.

It is necessary to look for the reasons for the intense activity of various centers in order to prevent Turkey, which is getting stronger today, and to undermine its efforts to keep up with the times.

2. As a result of the tolerant administration of the Turks, the non-Muslim subjects in the empire not only preserved their cultural identity, but also found the opportunity to develop it according to the necessities of the time. Representing a tolerance far beyond its time, which was a source of strength in strong times, this behavior, when the state weakened and could not carry out the administration and justice effectively, the non-Muslim subjects were caught in the wind of nationalism and it was not possible to maintain the state as it was. More than 20 states have come to life today in the lands where the Ottoman Empire once dominated. This is the result of a tolerant Turkish administration that respects minority identity. Naturally, these secession movements kept the state busy, drained its resources and hindered its efforts to renew itself.

3. The stagnation of the creative activity of the Ottoman civilization and its inability to adapt itself to the new conditions, the separation of the ruling elite from the people also played a major role. Thus, the creative activities related to civilization were confined to a narrow group. The ilmiye layer, which was this factor in the administrative group, was fed by the law, and education and justice were also carried out through them. When they closed out, the Ottoman civilization became disconnected from the outside world and became outdated.

In fact, Arabs in the Islamic world had withdrawn from the stage of civilization at that time. With the Sunni-Shiite debate and struggle, Iran retreated into its own shell, so it was up to the Ottoman elite to lead the Islamic civilization. When this layer did not renew itself over time and lost the opportunity to feed from the public source, the Ottoman society could not keep up with the flow of the age.

However, in the same period, Europe has made continuous progress with the contributions of various nations, and each nation has created the Western civilization or contemporary civilization that dominates the modern world by adding something from itself to the civilization pot.

4. Among the reasons for the failure of the Ottoman statesmen, not being able to grasp the main elements of Western civilization properly, not being able to accurately determine the connection between these values, and not knowing where and how to start the work certainly played an important role. In addition, while they wanted to save the state, they always thought of westernization in a limited area and within a patrimonial structure, naturally they acted with effort and concern to preserve the integrity of the Empire and to keep various religious, racial and cultural communities together as a community, they could not take systematic and radical measures. However, they acted with the view that a limited amount of westernization would be sufficient to keep the “sick man” alive. Therefore, the desired innovation has always been realized “too late and in very little dose”.

Generally, every reformer statesman tried to take something from the West to the extent of his own understanding and understanding, but "what is taken is always limited", "what is done is always insufficient", the discussion of "how much and how much to take", especially "what to take and what to leave", It continued until Atatürk. In the meantime, with the innovations made, a cultural and institutional doubling, even conflict, has occurred in the society over time. As a result, it has not been possible to preserve the old and fully embrace the new. In addition, the failure of the innovation movements, the feelings of powerlessness, helplessness and oppression among the Turkish people in the face of the West created an inferiority complex in the statesmen, preventing them from correctly diagnosing the problem and having confidence in themselves.

Finally, as a result of the reckless and untimely entered First World War, the last independent Turkish State came to an end with the relentless attacks of the imperialist powers from all over the homeland.

In that case, the modernization event carried out by Atatürk is the punctuation and final solution of a historical development that continued for 200 years but did not yield positive results due to misdiagnosis. In other words, the Kemalist modernization movement is a path imposed on Turkey by Turkey's geopolitical position and especially by the historical process. This is not an imitation of the West or an attempt to resemble Europe, but it is a case of a nation with a long-established state tradition that has lived independently for centuries to take the place it deserves and preserve it in the changing world. In other words, it is the event of responding to a 200-year-old need and solving it. But for this, first of all, it was necessary to ensure national independence by pushing the invading imperialist forces out of the homeland.

In a hopeless and dark environment where everything is thought to be over, Atatürk bravely and heroically put forward, ignited hearts, mobilized the masses, organized and managed them with an endless and inexhaustible energy, and by realizing the unbelievable, he drove the invading forces supported by the superpowers abroad with the bayonet of Mehmetçik, He created a young and dynamic state from the sick man on his deathbed.

The formation of a new and young Turkey was not the result of the struggle, but the beginning. Because, according to Atatürk, “No victory is the goal. Victory is only the main means to achieve a goal that is greater than itself, the goal is an idea... Victory that is not based on the production of an idea cannot stand. It is essential to become a partner and a part of modern civilization for the young Turkish Republic to stand out, and to preserve the independence that has been achieved with a thousand and one sacrifices. Therefore, after achieving national independence, Atatürk's main aim is to make Turkey a partner and a part of modern civilization in all respects, thus ensuring that Turkey remains fully independent at all times. Therefore, modernization is not a goal for Atatürk. but it is an indispensable tool for the Republic of Turkey to live forever. The main goal is to maintain the independence of the state forever and to ensure the peace, welfare and happiness of its people. The only way to do this is through modernization.

A question arises here. What is modern civilization? Undoubtedly, it is not easy to answer this question in a way that everyone will accept without question. However, if it is known how the modern civilization was formed, it will be easier to understand which way to reach it.

First of all, it should not be forgotten that no civilization is formed by itself, it is enriched, shaped and left its mark on the environment with the accumulation of various civilizations and cultures. In this respect, civilizations are actually the common property of all humanity.

Civilization historians accept that modern civilization, Western or European civilization came to life by nourishing from three sources. These are Greek, Roman and Christian elements.

In the origin of the Greek civilization, where modern civilization is nourished heavily, Anatolia, Mesopotamia and Egypt civilizations have deep influences. Their details will exceed the limits of our speech. However, they put aside all kinds of irrational thoughts without considering superstitions and explained the events through observation and reasoning, and they brought a hypocritical clarity to science and thought. While doing this, they used a rational method to go deep into the events. Thus, they became the founders of modern sciences, which are the products of rational thought.

The ancient Greeks put forward the best examples of classical art by applying geometric harmony to art. Thus, they became the spiritual architects of the Europe of the future with the sciences and fine arts they created.

In the formation of the spiritual unity of Europe, which does not have a linguistic and racial unity, the Romans created the legal unity by bringing the legal order and political unity to the objective and rational thought method brought by the ancient Greeks, made the values ​​of life common and formed the social discipline through respect for the law.

It is understood that Christianity, which is accepted as the third common source of Western civilization, has attributed the unity of religion and belief and the idea of ​​personal responsibility to the masses in the West, thus uniting the Roman world and the Germanic world under one roof.

However, this spiritual unity was dragged into the darkness of the Middle Ages with the collapse of Western Rome in 476 and the dominance of scholastic thought directed under the supervision of the church that dominated the Middle Ages.

On the other hand, the torch of civilization ignited in the Islamic world in the east. Muslims created an original civilization by adding new elements to this Greco-Roman civilization. The Islamic civilization, which became the dominant civilization of the time, influenced Europe through Sicily and Spain during the contacts made on the occasion of the Crusades. As a result of this, resource orientation movements have started in Europe. As is known, this is called the Renaissance (rebirth). This new movement produced works first in the field of humanism and then in every branch of fine arts. Freedom of thought and thought was realized with humanism and the Renaissance, freedom of conscience was realized with the Reformation movement, and scholastic thought based on the preconceptions of the church was replaced by an environment conducive to the mentality of free thought and science. Art and science made rapid progress in the "free environment" thus created. The new invention, which began to be used in the 1450s, allowed science to become the property of the masses and to make new contributions from a wide circle, in the printing press, from being the privilege of the elite. The human mind, freed from these pressures and guided by rational thought, has revealed new methods in science based on observation and experiment. Their implementation and especially the "scientific thinking environment", the "science mentality", which constitutes the basis of free and rational thought, has placed science at the pinnacle of humanity. The application of the data of science into practice created technology, replacing muscle and wind power with technology based on machine power, not only made the European dominate nature, but also ensured its economic prosperity and overwhelming superiority over other societies. In addition to this very important development, as a result of geographical discoveries, with the discovery of America and the Cape of Good Hope, the land trade routes that had been the axis of economic life until that time lost their importance, while the Atlantic Ports gradually developed with the new sea routes gaining importance, while Western Europe became the most advanced civilization center in the world. Parallel to this, the idea of ​​the sanctity of basic human rights and freedoms has been adopted as an indispensable value by the civilized world, instead of the divine law theory, with the Great French Revolution, which started in 1789, with the initiative of the wealthy but deprived of political rights, the bourgeoisie layer, which was formed as a result of commercial gains. As a result of geographical discoveries, with the discovery of the America and the Cape of Good Hope, the land trade routes that had been the axis of economic life until that time lost their importance, while the Atlantic Ports gradually developed with the new sea routes gaining importance, and Western Europe became the most advanced civilization center in the world. Parallel to this, the idea of ​​the sanctity of basic human rights and freedoms has been adopted as an indispensable value by the civilized world, instead of the divine law theory, with the Great French Revolution, which started in 1789, with the initiative of the wealthy but deprived of political rights, the bourgeoisie layer, which was formed as a result of commercial gains. As a result of geographical discoveries, with the discovery of the America and the Cape of Good Hope, the land trade routes that had been the axis of economic life until that time lost their importance, while the Atlantic Ports gradually developed with the new sea routes gaining importance, and Western Europe became the most advanced civilization center in the world. Parallel to this, the idea of ​​the sanctity of basic human rights and freedoms has been adopted as an indispensable value by the civilized world, instead of the divine law theory, with the Great French Revolution, which started in 1789, with the initiative of the wealthy but deprived of political rights, the bourgeoisie layer, which was formed as a result of commercial gains.

To summarize, the basis of Western civilization is the rational thought and "science mentality" that allows science to develop, technology that consists of the application of science to practical life and that allows human beings to dominate nature and ensure its economic well-being, the fundamental rights and rights of man, the creator of all kinds of civilizations. It constitutes a rational state administration based on the understanding of law that secures the freedoms of the people and the freedom that ensures human happiness.

After adopting the transition to the Western civilization, which we define in this sense, as a battle of death and survival, he insistently draws attention to the importance of science, which is the most outstanding elements of this civilization, and technology as a result of it.

On the 27th of October 1922, when Anatolia was just liberated from the invasion, Gazi Mustafa Kemal addressed a large group of teachers who came from Istanbul to celebrate the Great Victory: “We cannot close our eyes and pretend that we are living in isolation. We cannot surround our country with a circle and live unrelated to the world... On the contrary, we will live on the field of civilization as a progressive nation. This life is only possible thanks to science. We will take science and science from wherever it is and put it in the minds of every individual nation. There are no terms and conditions for science". In the same speech, he showed that science will be the source of inspiration for the Turkey of the future, with the words “Science and science will be our guide in the political and social life of our nation and in the intellectual upbringing of our nation”. While addressing the teachers in Samsun on September 22, 1924, “For everything in the world, the truest guide is science, science. Seeking a guide other than science and science is heedlessness, ignorance, and heresy” and the words “The torch that the Turkish nation holds in its hands and minds on the path of progress and civilization on its way is heedlessness, ignorance, and heresy”, and the words “the torch that the Turkish nation keeps in its hands and minds” clearly showed which way a solution should be sought for our problems, with an unmistakable clarity. .

What kind of method did Atatürk use to achieve this goal, and what factors were affected? Atatürk used a different method from the old ones in the process of modernization. While executing the practice on modernization, he took into account the old experiments, briefly summarized, as a laboratory data, evaluated as a laboratory data, evaluated the experiences of his years in public service, also benefited from the books he read in the country and abroad, but he created an original synthesis from all of them. . According to him, being a partner of modern civilization is a matter of existence or non-existence for Turkey. To be successful in this depends on taking contemporary civilization as a whole. Therefore, the discussion of "what and how much to take" from the contemporary world and "what the limit should be in this withdrawal" is out of place and useless. The ones taken from the West did not give successful results because they were "too late and too little dose". Since modern civilization is a whole, it has not been enough and will not be enough just to collect its fruits. Therefore, Atatürk acted from the view that getting rid of the reformist and copyright complexes of the past, considering this civilization as a whole, and conducting it in a secular and democratic state and social order is the basic condition for success.

Another important difference in terms of method is that Atatürk's reforms were radical reforms carried out with energy and determination in a short period of time. So much so that the knowledge of the Reformation, the Renaissance, the Great French Revolution and the Industrial Revolution, which the West carried out for centuries, was injected into Turkish society in a period of 15 years, and it was irreversibly appropriated to the masses. Thus, it was tried to close the negligence gaps of the centuries as quickly as possible and to catch up with the era as quickly as possible.

Another feature of Atatürk's reforms is that they are based on a pragmatic and rational basis that is in line with the needs and expectations of the country targeting the national ideal, not from the births, foreign movements, wannabes or some theoretical principles.

In addition, Atatürk carried out his reforms in confidence, not in the midst of the complexe d'inferiorite (feelings of inferiority) felt by the former Ottoman reformers, but as the son of a nation that was confident in itself and its nation, which brought the superpowers to its knees with the bayonet of the Mehmetçi and achieved success.

Finally, while carrying out his reforms, Atatürk took radical measures so that modernization would not degenerate and national identity would not be damaged. Atatürk says on this subject:

“No nation can and should not be an imitator of another nation. Because such a nation can neither be the same as the nation it imitates nor can it stay within its own nation. The result of this is undoubtedly frustration. What is bliss for one nation may be a disaster for another. Although the same reasons and conditions make one happy, they can make the other miserable. That's why, while showing the nation the way to go, let's benefit from all kinds of science, inventions and progress of the world. But let's not forget that we have to extract the real foundation from within ourselves.” For this purpose, radical changes were made in the political structure, religion and state affairs were strictly separated from each other, the State was placed on a secular basis, and the social and cultural structure was shaped in this respect.

Atatürk aimed to integrate and nationalize culture by spreading it to the widest possible base. As a first precaution, he ensured the cultural integrity and ideal unity in education by placing all educational institutions in the country under the management of the Ministry of National Education with the Unification Law. With the alphabet change, it spread the national culture to the base and opened contemporary horizons for it. Likewise, with the simplification movement in language, the difference between the language of the people and the language of the intellectual, and the language of writing and the spoken language has been reduced, and a significant contribution has been made to the cultural integrity.

In addition, he established the Faculty of Language, History and Geography with the Turkish History and Language Institutions in order to make the national identity clear with modernization and to reinforce the self-confidence of the nation, Community Centers (478) and People's Rooms (4,322 units) in order to ensure the continuous feeding of the national culture from the public source and to ensure blood circulation between the administrators and the people. ) has been opened. With these initiatives, which are briefly outlined, the development of cultural integrity and national identity awareness in the country has been accelerated.

By always basing his reforms on the people, Atatürk ensured that they embraced the reforms and contributed to the new political structure. guaranteed by law. Thanks to this infrastructure, Turkey had the opportunity to change the government democratically with the 1950 elections, and thus took a very important new step towards modernization.

CONCLUSION

The need for innovation and modernization in Turkish society was founded in the XVIII. It has been started in a top-down movement since centuries, formerly exclusively in the field of military technology. However, since the innovations made were unsystematic, deprived of continuity and aimed at innovation only in limited areas within the patrimonial structure, although a certain distance was taken, they were not enough to save the state and the state became obsolete at the end of 1918.

First of all, Atatürk achieved national independence, full independence, with the bayonet of the Mehmetçik, but took some radical measures to prevent the state from falling into the same situation again and to live forever. These measures were adopted not as a means to imitate the West, but as a means to raise the Turkish society above the level of contemporary civilization in its own right. These are deep reasons that come from the depths of history and that Turkish geography has imposed on the country to modernize. In the light of these factors, Atatürk handled modernization as a whole, not in limited areas like the previous ones.

Atatürk, who is the greatest Turkish nationalist and who expresses this with the aphorisms "How Happy is the One Who Says I am a Turk" and "A Turk is Worth the World", established the necessary institutions for modernization not to degenerate, not to turn into imitation, and to develop within the "Frame of National Identity" and to guide all the activities of the Republic of Turkey with reason and science. adopted as the basic principle. There is no doubt that the next generations will compile the fruits of the Turkish renaissance created by ATATÜRK.

NOTE: This conference was given on March 24, 1989 as part of the "Atatürk Conferences" series organized by the Atatürk Research Center.

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Source: ATATÜRK ARAŞTIRMA MERKEZİ DERGİSİ, Sayı 16, Cilt VI, Kasım 1989