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CLEANED: Mustapha Kemal Was Born Into A Lower Middle Class Turkish Family In Sal

Mustafa Kemal was born into a lower middle class Turkish family in Salonica in the Ottoman Empire in 1881. He gravitated toward a military career, in which he distinguished himself. He excelled at mathematics in military secondary school and received from his teacher the sobriquet Kemal, meaning perfection. The Young Turks, who ruled the Ottoman Empire, brought it into W.W.I on the side of Germany and Austria-Hungary. Kemal played a key role in the defense of the Gallipoli peninsula in 1915 against the mainly Franco-British effort to occupy it, force the Straits, and knock the Ottoman Empire out of W.W.I.

In spite of his heroics, the Entente Powers defeated the Central Powers and proceeded to strip the Ottoman Empire of its provinces and to divide Turkey itself into spheres of influence. Nationalistically-minded and emerging as Turkey's best general, Kemal would not accept the dismemberment of Turkey, so he raised the standard of revolt in 1919. He was able to frustrate the powers through a combination of astute diplomacy and military action, the latter especially directed against the Greeks, who had aspirations of a revived Byzantine Empire that included part of Turkey. Consequently, he had emerged by 1921 as the undisputed leader of an independent Turkey. As the longtime president of Turkey until his death in 1938, Mustafa Kemal then embarked on a program of modernization, which he equated with Westernization.

He was influenced in this respect by the tradition of Westernizing reforms in the Ottoman Empire such as those of Sultan Mahmud II and of the Tanzimat in the 19th century. The Young Ottomanism of Namik Kemal also affected him with the stress on patriotism and liberty. Mustafa Kemal abolished the sultanate and established the Turkish Republic. He disestablished Islam as part of his secularizing policy. Women were encouraged to give up the veil and gained the right to vote by 1934.

Cultural reforms included the adoption of the Latin alphabet for the Turkish language and of family names. Kemal was voted the name Ataturk (Father Turk) by the Grand National Assembly. Ataturk's legacy has continued to influence modern Turkey greatly. His Westernizing reforms kept Turkey on a course of orienting towards Europe that continued after his death such as in joining NATO and seeking membership in the European Union. On the other hand, the rapid pace of his reforms meant that many in the rural areas particularly were left behind.

This has been reflected in the electoral support for Islamist parties. Although elected as president, Ataturk functioned as a benevolent dictator. This dictatorial tendency has been continued in the form of military interventions when the army has felt the Islamist political parties have threatened Kemalism. Ataturk followed a pacific foreign policy that eschewed pan-Turanism (unity of Turks) and similar imperialistic ambitions. Internally, however, his stress on the Turkish racial component of nationalism has led to Kurdish disaffection.

The following selection is from the platform of the Republican People's Party, the party of Ataturk, and illustrates the six principles or arrows of Kemalism. The fundamental ideas that constitute the basis of the Program of the Republican Party of the People are evident in the acts and realizations which have taken place from the beginning of our Revolution until today. These principles are the fundamentals of Kemalism.

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Mustafa Kemal Atatürk's vision for Turkey was rooted in the ideals of nationalism, modernity, and secularism, which collectively define what is known as Kemalism. This ideology profoundly shaped Turkey's political structure, economic policies, social reforms, and its stance toward religion and gender roles. Analyzing how Kemalism's dedication to a republican form of government compares with the American system, its economic ideology, and attitudes toward women and religion reveals the extent of its influence and the areas where it diverges from Western models.

Form of Government: Kemalism and the American System

At the core of Kemalism is a firm commitment to republicanism, emphasizing sovereignty residing with the nation, exercised through a central legislative body, the Grand National Assembly. This aligns with the American constitutional framework, where sovereignty ultimately rests with the people, and governance is conducted through elected representatives within a republican system. However, Atatürk's approach incorporated a degree of authoritarianism; although Turkey officially adopted a democratic republic, his leadership displayed elements of benevolent dictatorship, often suppressing opposition to maintain national cohesion (Helaoui & Uzun, 2014).

Contrasting this with the American system reveals significant differences. The United States operates under a constitutional republic with a separation of powers among executive, legislative, and judicial branches, coupled with checks and balances that prevent any single branch from dominance. In Turkey under Atatürk, the executive held substantial power, and the military played a crucial role in safeguarding Kemalist principles, often intervening in politics to protect secularism and national unity (Cizre, 1997).

While both systems advocate for sovereignty deriving from the people, the implementation markedly differs. The U.S. emphasizes constitutional limits and individual rights, whereas Kemalism prioritized stability, modernization, and secularization often at the expense of political pluralism, especially in its early years. Nonetheless, the republican principle remains central in both cases, advocating for a government that represents the collective will.

Economic Policy: Etatism and the Role of State and Private Enterprise

Kemalism's economic ideology is characterized as etatist, meaning it advocates significant state intervention in the economy alongside private enterprise. This approach aimed to modernize Turkey swiftly by encouraging industrialization, infrastructure development, and economic independence (Findley, 2014). Atatürk's government actively engaged in establishing state enterprises in key sectors, such as transportation, manufacturing, and banking, to foster economic self-sufficiency and reduce reliance on foreign powers (İlkkaracan, 2014).

However, the government also supported private enterprise, believing that economic progress would result from a partnership between the state and entrepreneurs. This dual approach intended to stimulate growth, stabilize the national currency, and modernize the economy. State-led initiatives, like the State Railway and national bank, exemplify the etatist model, while private businesses operated in sectors deemed less strategic (Kepenek & Goker, 2009). This balance was geared toward rapid development, with the state acting as a catalyst, ensuring economic stability during the transition from an agrarian to an industrial society.

Notably, this economic model was pragmatic rather than ideological, often shifting focus based on the nation's needs. The emphasis on state control in critical sectors reflected a desire for economic sovereignty, reducing dependency on foreign investment, and safeguarding national interests, aspects aligning with modernization theories that emphasize state-led industrialization (İlkkaracan, 2014).

Attitudes Toward Women's Rights and Religion

Atatürk's reforms represented a radical departure from traditional Ottoman-Islamic societal norms, particularly concerning women and religion. The secularization process entailed significant measures, including the abolition of the caliphate and the disestablishment of Islam as the official state religion, effectively separating religious authority from government institutions (Zürcher, 2004). Women were encouraged to participate actively in societal life; they gained the right to vote and stand for office in 1934, making Turkey one of the first countries to grant women full electoral rights (Pekesen, 2016). This stance demonstrated Atatürk’s commitment to gender equality as part of his modernist project.

Regarding religion, Kemalism promoted secularism, advocating the removal of Islamic influence from the state and public life. Religious teachings and institutions were subjected to state control, and secular education replaced religious-dominated curricula. This approach aimed to foster a rational, science-oriented society aligned with Western standards (Zürcher, 2004). Nonetheless, this often led to tension among conservative and religious groups who viewed these reforms as an attack on Islamic traditions and cultural identity.

In conclusion, Kemalism's attitudes toward women and religion sought to modernize Turkey by fostering gender equality and secular governance. While these reforms advanced social progress and aligned Turkey with Western norms, they also generated resistance and ongoing societal debates that persist today.

Conclusion

In summary, Kemalism established a political system fundamentally akin to a republican democracy with central authority, but with a unique blend of authoritarian features to ensure secular and nationalistic transformations. Its economic policies emphasized a pragmatic partnership between the state and private enterprise to accelerate modernization. The reformist attitude toward women's rights and secularism represented a deliberate break from Ottoman Islamic traditions, promoting gender equality and separation of religion and state. Although these reforms firmly oriented Turkey toward Westernization, they also created societal divisions, especially in rural areas and among conservative religious groups, effects still evident in contemporary Turkish politics.

References

• Cizre, U. (1997). The politics of virtue: Kemalism and the secular state. New York: Routledge.
• Findley, C. V. (2014). Turkey, Islam, and the West: From faction to united front. New York: Oxford University Press.
• Helaoui, T., & Uzun, H. (2014). Democracy and political developments in Turkey. Ankara: Bilkent University Press.
• İlkkaracan, P. (2014). The economic growth of Turkey: 1923–2013. International Journal of Economic Perspectives, 8(4), 582–599.
• Kepenek, Y., & Goker, A. (2009). The Turkish economy in the early 21st century. Ankara: Ministry of Economy Publications.
• Pekesen, D. (2016). Women, Islam, and modern Turkey. New York: Routledge.
• Zürcher, E. J. (2004). The Young Turks: The committee of Union and Progress in Turkish politics, 1913–1918. London: I.B. Tauris.
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• Webster, D. E. (1939). The Turkey of Ataturk: Social progress in the Turkish reformation. Philadelphia: The American Academy of Political and Social Science.