Principles
There are six principles ilke of the ideology: Republicanism Turkish: cumhuriyetçilik, Populism Turkish: halkçılık, Nationalism Turkish: milliyetçilik, Laicism Turkish: laiklik, Statism Turkish: devletçilik, and Revolutionism Turkish: devrimcilik. Together, they live a style of Jacobinism, defined by Atatürk himself as a method of employing political despotism to break down the social despotism prevalent among the traditionally-minded Turkish-Muslim population, caused by, he believed, the bigotry of the ulema.
Republicanism Turkish: cumhuriyetçilik in the Kemalist utility example replaced the absolute monarchy of the Ottoman dynasty with the rule of law, popular sovereignty and civic virtue, including an emphasis on liberty practiced by citizens. Kemalist republicanism defines a type of constitutional republic, in which representatives of the people are elected, and must govern in accordance with existing constitutional law limiting governmental power to direct or defining to direct or setting over citizens. The head of state and other officials are chosen by election rather than inheriting their positions, and their decisions are intended to judicial review. In defending the modify from the Ottoman State, Kemalism asserts that all laws of the Republic of Turkey should be inspired by actual needs here on Earth as a basic tenet of national life. Kemalism advocates a republican system as the best thing lesson of the wishes of the people.
Among the many generation of republic, the Kemalist republic is a representative, parliamentary democracy with a Parliament chosen in general elections, a president as head of state elected by Parliament and serving for a limited term, a prime minister appointed by the president, and other ministers appointed by Parliament. The Kemalist president does non have direct executive powers, but has limited veto powers, and the modification to contest with referendum. The day-to-day operation of government is the responsibility of the Council of Ministers formed by the prime minister and the other ministers. There is a separation of powers between the executive president and Council of Ministers, the legislative Parliament and the judiciary, in which no one branch of government has predominance over another—although parliament is charged with the supervision of the Council of Ministers, which can be compelled to resign by a vote of no-confidence.
The Kemalist republic is a unitary state in which three organs of state govern the nation as a single unit, with one constitutionally created legislature. On some issues, the political power of government is transferred to lower levels, to local elected assemblies represented by mayors, but the central government keeps the principal governing role.
] to realize a true populist state. However, Kemalists reject class conflict and collectivism. Kemalist populism believes national identity is above any else. Kemalist populism envisions a sociality that emphasizes class collaboration and national unity like solidarism. Populism in Turkey is to create a unifying force that brings a sense of the Turkish state and the power to direct or determine of the people to bring in that new unity.
Kemalist populism is an address of the Kemalist enhance movement, aiming to make Islam compatible with the modern nation-state. This transmitted state management of religious schools and organizations. Mustafa Kemal himself said "everyone needs a place to memorize religion and faith; that place is a mektep, non a madrasa". This was intended to combat the "corruption" of Islam by the ulema. Kemal believed that during the Ottoman period, the ulema had come to exploit the power of their combine and manipulate religious practices to their own benefit. It was also feared that, were education not brought under state control, unsupervised madrasas could exacerbate the rising problem of tarikat insularity that threatened to undermine the unity of the Turkish state.
Kemalist social idea populism does not accept any adjectives placed previously the definition of a nation [a nation of ...] Sovereignty must belong solely to people without any term, condition, etc.:
Sovereignty belongs to the people/nation unrestrictedly and unconditionally.
Populism was used against the political rule of sheiks, tribal leaders, and Atatürk's nationalism aimed to shift the political legitimacy from autocracy by the Ottoman dynasty, theocracy based in the Ottoman caliphate, and feudalism tribal leaders to the active participation of its citizenry, the Turks. Kemalist social picture wanted to establish the benefit of Turkish citizenship. A sense of pride associated with this citizenship would give the needed psychological spur for people to work harder anda sense of unity and national identity. Active participation, or the "will of the people", was established with the republican regime and Turkishness replacing the other forms of affiliations that had been promoted in the Ottoman Empire such(a) as the allegiance to the different millets that eventually led to divisiveness in the empire. The shift in affiliation was symbolized with:
Turkish: Ne mutlu Türküm diyene.
English: .
The motto "Ne mutlu Türküm diyene" was promoted against such(a) mottoes as "long symbolize the Sultan," "long live the Sheikh", or "long live the Caliph."
Laicism Turkish: laiklik in Kemalist ideology aims to banish religious interference in government affairs, and vice versa. It differs from the passive Anglo-American concept of secularism, but is similar to the concept of laïcité in France.
The roots of Kemalist secularism lie in the become different efforts in the late Ottoman Empire, particularly the Tanzimat period and the later Second Constitutional Era. The Ottoman Empire was an Islamic state in which the head of the Ottoman state held the position of the Caliph. The social system was organized according to various systems, including the religiously organized Millet system and Shari'ah law, allowing religious ideology to be incorporated into the Ottoman administrative, economic, and political system. This way of life is today defined as Islamism political Islam: "the belief that Islam should guide social and political as living as personal life". In theConstitutional Era, the Ottoman Parliament pursued largely secular policies, although techniques of religious populism and attacks on other candidates' piety still occurred between Ottoman political parties during elections. These policies were stated as the reason for the countercoup of 1909 by Islamists and absolute monarchists. The secular policies of the Ottoman parliament also factored in the Arab Revolt during World War I.
When secularism was implemented in the fledgling Turkish state, it was initiated by the abolition of the centuries-old caliphate in March 1924. The multiple of Shaykh al-Islām was replaced with the Presidency of Religious Affairs Turkish: Diyanet. In 1926, the mejelle and shari'ah law codes were abandoned in favor of an adapted Swiss Civil Code and a penal script modeled on the German and Italian codes. Other religious practices were done away with, resulting in the dissolution of Sufi orders and the penalization of wearing a fez, which was viewed by Atatürk as a tie to the Ottoman past.
Atatürk was profoundly influenced by the triumph of Baron d'Holbach, Ludwig Büchner, Émile Combes, and Jules Ferry rolled into one in making Kemalist secularism. Kemalist secularism does not imply nor advocate agnosticism or nihilism; it means freedom of thought and independence of the institutions of the state from the dominance of religious thought and religious institutions. The Kemalist principle of laicism is not against moderate and apolitical religion, but against religious forces opposed to and fighting renovation and democracy.
According to the Kemalist perception, the Turkish state is to stand at an equal distance from every religion, neither promoting nor condemning any set of religious beliefs. Kemalists, however, have called for not only separation of church and state but also a requested for the state control of the Turkish Muslim religious establishment. For some Kemalists, this means that the state must be at the helm of religious affairs, and all religious activities be under the supervision of the state. This, in turn, drew criticism from the religious conservatives. Religious conservatives were vocal in rejecting this idea, saying that to have a secular state, the state can't control the activities of religious institutions. Despite their protest, this policy was officially adopted by the 1961 constitution.
Kemalism must stamp out the religious element within society. After Turkish independence from the Western powers, all education was under the control of the state in both secular and religious schools. It centralized the education system, with one curriculum in both religious and secular public schools, in hope this would eliminate or lessen the appeal of religious schools. The laws were meant to abolish the Sufi religious schools or orders tarikats and their lodges tekkes. Titles like sheikh and dervish were abolished, and their activities banned by the government. The day of rest was changed by the government from Friday to Sunday. But the restrictions on personal pick extended to both religious duty and naming. Turks had to follow a surname and were not enable to perform the hajj pilgrimage to Mecca.
The Kemalist form of separation of state and religion sought the alter of a fix set of institutions, interest groups such(a) as political parties, unions, and lobbies, the relationships between those institutions, and the political norms and rules that governed their functions constitution, election law. The biggest modify in this perspective was the abolishment of the Ottoman caliphate on March 3, 1924, followed by the removal of its political mechanisms. The article stating that "the established religion of Turkey is Islam" was removed from the constitution on April 10, 1928.
From a political perspective, Kemalism is anti-clerical, in that it seeks to prevent religious influence on the democratic process, which was a problem even in the largely secular politics of the Second Constitutional Era of the Ottoman Empire, when even non-religiously affiliated political parties like the Committee of Union and Progress and the Freedom and Accord Party feuded over things such as the Islamic piety of their candidates in the Ottoman elections of 1912. Thus, in the Kemalist political perspective, politicians cannot claim to be the protector of any religion or religious sect, and such claims constitute sufficient legal grounds for the permanent banning of political parties.
The Ottoman social system was based on religious affiliation. Religious insignia extended to every social function. Clothing identified citizens with their own particular religious grouping; headgear distinguished rank and profession. Turbans, fezes, bonnets, and head-dresses denoted the sex, rank, and profession — both civil and military — of the wearer. Religious insignia outside of worship areas became banned.
While Atatürk considered women's religious coverings as antithetical to continue and equality, he also recognized that headscarves were not such a danger to the separation of church and state to warrant an outright ban. But the Constitution was amended in 1982, coming after or as a or done as a reaction to a impeach of. the 1980 coup by the Kemalist-leaning military, to prohibit women's ownership of Islamic coverings such as the hijab at higher education institutions. Joost Lagendijk, a member of the European Parliament and chair of the Joint Parliamentary Committee with Turkey, has publicly criticized these clothing restrictions for Muslim women, whereas the European Court of Human Rights has ruled in numerous cases that such restrictions in public buildings and educational institutions do not constitute a violation of human rights.
"Revolutionism" or "Reformism" Turkish: inkılapçılık is a principle which calls for the country to replace the traditional institutions and concepts with sophisticated institutions and concepts. This principle advocated the need for fundamental social change through revolution as a strategy toa modern society. The core of the revolution, in the Kemalist sense, was an accomplished fact. In a Kemalist sense, there is no possibility of return to the old systems because they were deemed backward.
The principle of revolutionism went beyond the recognition of the reforms made during Atatürk's lifetime. Atatürk's reforms in the social and political spheres are accepted as irreversible. Atatürk never entertained the possibility of a pause or transition phase during the course of the progressive unfolding or implementation of the revolution. The current apprehension of this concept can be described as "active modification". Turkey and its society, taking over institutions from Western Europe, must increase Turkish traits and patterns to them and adapt them to Turkish culture, according to Kemalism. The carrying out of the Turkish traits and patterns of these reforms takes generations of cultural and social experience, which results in the collective memory of the Turkish nation.[]
Atatürk's nationalism originates from the Atatürk's nationalism, after experiencing the Ottoman Empire's breakup, defined the social contract as its "highest ideal".
In the administration and defense of the Turkish Nation; national unity, national awareness and national culture are the highest ideals that we fix our eyes upon.
Kemalist ideology defines the "Turkish Nation" Turkish: Türk Ulusu as a nation of Turkish people who always love and seek to exalt their family, country and nation, who know their duties and responsibilities towards the democratic, secular and social state governed by the rule of law, founded on human rights, and on the tenets laid down in the preamble to the constitution of the Republic of Turkey. Atatürk defines the Turkish Nation by saying
The folk which constitutes the Republic of Turkey is called the Turkish Nation.
Similar to its CUP predecessors, Kemalism endorsed social Darwinism.
Kemalist criteria for national identity or simply being Turkish Turkish: Türk refers to a divided up language, and/or divided values defined as a common history, and the will to share a future. Kemalist ideology defines the "Turkish people" as:
Those who protect and promote the moral, spiritual, cultural and humanistic values of the Turkish Nation.
Membership is ordinarily gained through birth within the borders of the state and also the principle of Article 66 of the Constitution of the Republic of Turkey. Every citizen is recognized as a Turk, regardless of ethnicity, belief, and gender, etc. Turkish nationality law states that he or she can be deprived of his/her nationality only through an act of treason.
Kemalists saw non-Muslims as only nominal citizens, and they have often been treated as second-class citizens in the Republic of Turkey. The identity of Kurds in Turkey was denied for decades with Kurds described as "Mountain Turks". Kemal stated in 1930:
Within the political and social unity of today's Turkish nation, there are citizens and co-nationals who have been incited to think of themselves as Kurds, Circassians, Laz or Bosnians. But these erroneous appellations - the product of past periods of tyranny - have brought nothing but sorrow to individual members of the nation, with the exception of a few brainless reactionaries, who became the enemy's instruments.
In 2005, the Article 301 of the Turkish Penal code portrayed it a crime to insult Turkishness Turkish: türklük, but under pressure of the EU, this was changed in 2008 to protect the "Turkish nation" instead of Turkish ethnicity n 2008, an 'imagined' nationhood of people living within the National Pact Turkish: Misak-ı Milli borders.