The Ideology of Kemalism in Turkey - Essay Example

Kemalism in Turkey. Introduction Kemalism also referred to as Ataturkism or the six Arrows. It involves one ideology founded in Turkey. The ideology was implemented through Ataturk. The doctrine of Ataturk was equally implemented in the form of an ideology of the state. The ideology can be defined as sweaping of the social, political, religious, and cultural reforms that are designed so as to dislink the new state from the heritage of Ottoman, thus embracing a Westernized system of living. In terms of the philosophy, Kemalism involves a modern philosophy that is directed by the transition of the multi ethnic, multi-religious Ottoman Empire towards the secular Turkey Unitary Republic (Berman 21). It sets the social process boundaries in the reformation of Turkey. This paper seeks to explore the Kemalism in Turkey. In essence, there are about six basic ideology pillars that define kemalism. These include the populism, republicanism, secularism, nationalism, statism, and reformism. These principles were identified as sacrosanct and unchangeable. To begin with the republicanism, within the framework of Kemalist, it replaced the monarchy absolute of the Dynasty of Ottoman having the popular sovereigninty, rule of law, and the virture of civic such as the emphasis on the liberty that was practised by the citizens. The republicanism kemalist identifies a constitutional type of republic that representatives of the people are selected and required to govern following the existing laws of the constitution limiting the power of the government over citizens. The state head together with other officials are selected through election instead of geting their positions through inheritance, and their decisions would be subjected to the review of judiciary. In the attempts of defending the shift from the state of Ottoman, Kemalism asserted that the different laws of the republic needs to be inspired by the real requirements on the Earthas a vital tenet of the life of a nationalist. The Kemalist hold the view that a system of republican has the best representation of people’s wishes (Berman 24). The next category of ideologist is the republicanism. In the various categories of republic, Kemalist republic represent democracy in a manner such that a parliament is selected in a free and fair general election. The president is the head of the sovereign, and is selected by the parliament to serve a limited duration. A prime minister will be selected by the president together with the other ministers that were selected through parliament. The president of the Kemalist have no excetive direct power, has a chance of contesting witht he referendum, and has limited powers of veto. This means that the daily government operation is the Council of ministers responsibility established by the Prime minister with the help of other ministers. There exist some power separation between the executive, the judiciary, and the legislative, in that no single government branch holds the authority on the other. Even though the parliament is altered with supervising the council of ministers that can be forced to have votesof no-confidence resignes. The republic of the kemalist involves a unitary state such that the three state organs can govern a nation as a singled section with one legislative constitution created. In other issues, the power of politics in the government is moved to levels that are lower to the locally selected assemblies that are identified as mayors, and the central government holds the role of the principle governor. Different from Republicanism, Populism involves the social revolution that has a goal in transferring the political power towards the citizens. The populism of Kemalist is different from the understanding of the Western concerning the populism term. For instance, in the culture of Western Europe, the populism construc involves a political doctrine in which one side having the people versus the elites. In the society of the Ottoman, the people are sided to the autocracy, feudalism, and theocracy (Finkel 9). The Kemalism shifted the politica power orientation to their interest of the whole public includint eh common citizens of a country. The populism of kemalist involves an extension of the modernization Kemalist movement. The reforms of the Kemalist resulted into a revolutionary change in the womwn status. In this case, a woman in the culture of Ottoman wouls be submissive towards her husband. The populism of the Kemalist, the ideal society involves individuals being able to texts of religion individually or have the texts translated for them. The translation and the drive of literacy of the Quran in the Arabic notationa to the Turkish, happened at ancient times of the reformation of the Ataturk. Ataturk began on various situations in which the right rulers in Turkey were made up of common citizans like the workers and the Villagers. Sovereignty is another ideology of Kemalism. It involves a case where the social content of the Kemalist rejects adjectives before any nation definition, denying the categories of national unity that rely on the religious, racial, totalitarian,a ndthe ideologies of fascist through claiming. On the other hand, Motto, as an ideology of Kemalism, is a case where the kemalist populism or csocial content is brought over hte domination of the political stand of the tribal leaders, sheikns, and the Islamism of the Empire of Ottoman. At ancient times the declaration involving the republic was believed to be a return to the first caliphs days. Nevertheless, Kemalist nationalism targets to have the legitimacy political shift from theoracracy, autocracy, and feudalism, in order to have participation activated in the citizenry and the Turks. The social context of Kemalist established the Turkish citizenship value (Lagendijk 11). A feeling of pride is linked to such a citizenship giving the required spur of psychology for the individuals to perform harder and obtain a unity sense and the identity of the sovereign. Participating in an active manner, or rather with the people’s will as establiehd by the egime of the republicam and the replacement of the Turkishness replaced the other categories of affiliations that went through the promotion in the empire of Ottoman. In addition to Motto, secularism is an ideology of Kemalist that targets the religious interference within the governance of affairs, and the governance interverence in the affairs of religion (Hanioglu 43). This is extremely different from the predominant societies of Christians, but related to the concept ‘laicite in France. The key roots of the secularism of the Kemalist if found within the Empire of Ottoman such as the Tanzimat duration and the later era od the second constitution. The Empire of the Ottoman, was a state of Islama where the head of the state of Ottoman held the Ottoman Caliphate position. The organization of the social system was such that the various systems were inclusive of the system of Millet and the law of Shariah that allowed the ideology of religion be incorporated in the Ottoman administrative, political amd economic system. This way of life is currently defined as Islamism which is the thought that the Islam should direct he political and the social life together wth the personal life of an individual. In the Era of the second constitution the parliament took part in the different policies. The policies were the key reason as to why the counter coop occurred. For instance, the seculier Ottoman policies of the parliament included the WWI Arab revolt (Mango 10). After implementing secularism int he Turkkish Fledging, it was advanced by abolishing the centuries Caliphate in the year 1924. The Shaykh al-islam office had been replaced by the president of the affairs foe ac religion. In the year 1926, the shariah, and the Mejelle codes of law were abandoned in the adapted Swiaa civil code favour, and a code of penalties modelled on the Italian and the German codes. Different practices of religion were perfomed far away including te Sufi dissolution of orders and the wearing of the penalization Fez. That was seen as an Ottoman tie of the past. Conclusion In many cases, Kemalism was affected by the laicite triumph in France. The French models were observed as an authentic category of secularism. In this regard, Kemalism ried to have the region controlled to limit the regions privacy (Mango 11). This was beyond the establishement of a separation of the state and the mosque. The laicism of Kemalist, therefore, does not advocate for agnosticism. This means that the institutional independence and the freedom of thought of any state from the religious dominance, and institution dominance exist. The principle of Kemalist involving laicism may not be against the moderate and the political area, but rather against the forces of religion forces opposed to and democracy and modernization. In regards to the perception of the Kemalist perception, the state of Turkey should stand at a distance that is equal from all regions neither condemning, nor promoting any category of religious beliefs (Mustafa 9). The Kemalist do have a neutrality that is considered to be active and the actions that are linked to the religion needs to be analyzed carefully or evaluated through the govornement via the religious president affairs. This is mostly responsible in managing the affairs of religion and the country institution. Therefore, the religious president of affairs will persue the planning, implementing, and coordinating the balances that are required in governance. Work Cited Mustafa, Kemal. World Views of Criminal Justices. New York: Jack and Sons Press. 2005. Print. Mango, Andrew . Ataturks: The Biographies of Founders of the Modern Turkey. Woodstock, NY: Peter Mayers Publishers. 2002.print. Berman, Sheri. Islamic, Revolutions, and Civil Societies. Perspective on Politics 1 (2)2003: 258.. Hanioglu, Sükrü. Ataturks: An Intellet Biographies. New York: Princeton University Press. Lagendijk, Joost. Başörtüsüs yasağıs savunulamazs. London: Sabah Press. Finkel, Caroline. Osman Dreams: The Histories Ottoman Empire. New York: Basics Books. 2006. Print. Read More