Kemalism: Difference between revisions

*[[File:AntiLibIcon.png]] {{PCBA|Anti-Liberalism}} (Self-proclaimed, debatably)<ref>"Gazi Pasha: “liberalism is a system implemented in colonies… However, we are not and will not be a colony. To think of liberalism is to deny the revolution.”

*[[File:Prog-uProgSocauth.png]] [[ProgressivismSocial Authoritarianism|Progressive Social Authoritarianism]]

*[[File:LibSocAuthSoclib.png]] [[Social Liberalism]] (Self-proclaimed)

*[[File:Cball-USSR.png]] Sovietphilia (Until the late 1920s)

[[File:ModTrad.png|link=:Category:Cultural Center]] [[:Category:Cultural Center|{{Color|#8BC34A|'''Culturally Center-'''}}]][[:Category:Culturally Right|{{Color|#8BC34A|'''Right'''}}]] ([[File:EthnonatKemal.png]] Right-Kemalism)<br>

{{Quote|quote="But these principles should never be equated with the dogmas of the books that are thought to have come down from the sky. We receive our inspiration directly from life, not from the sky or the unseen. Who draws our path; These are the conclusions we draw from the land we live in, the Turkish nation from which we emerged, and the pages of the history of nations that record thousands of tragedies and sufferings."|speaker= [[File:Ataturk.png]] [[Social Authoritarianism|Mustafa Kemal Ataturk]]}}

In line with Atatürk's request and permission, the communists on trial in 1927, published a new magazine. The name of the magazine was "[[w:Kadro|Kadro]]. Atatürk also made a statement to this magazine. [[File:MLKemal.png]] [[w:Şevket_Süreyya_Aydemir|Şevket Süreyya Aydemir]] is the founder of this ideology. However, the publishers of the magazine made a socialist-Kemalist discourse, not being a Marxist due to their ideological orientation. Ultimately, the magazine's lead author was appointed ambassador. For this reason, Kadro magazine dissolved itself. In short, they were "socialist-Kemalist".

Related article:https://dergipark.org.tr/en/download/article-file/2241346</ref>, [[File:IslamNatTurkIslamSyn.png]][[Religious Nationalism|Turkish-Islamic Synthesis]]<ref>(...) the historical discourse of the synthesisists is based on assumptions that form the underlying tension of the whole story; Some innovations introduced by Ibrahim Kafesoglu, such as the similarities between the religion of the ancient Turks and Islam, are used as indisputable facts to conclude that the Turks were predestined to this path. Regarding the use of Kemalist contributions to historiography, they completely integrated the geographical assumption developed during the Ataturk period, which claimed that everything coming from Central Asia was Turkish, and the Asian and ethnic view of history with their own views, and at the same time they adopted a very linear approach to the history of the Turks. They accepted that there was an unbroken continuity from the Asian Huns to the Republic. By perverting the Kemalist assumption that Turks come from a superior origin for the benefit of their own ideology, they explained how the first Muslim-Turkish states introduced new concepts to Islam, especially the concept of state organization. Likewise, they adopted Kemalist claims about the eternal tolerance of Turks, their sense of justice, and the equality of men and women, which are claimed to exist in Turkish societies, for the sake of Turkish-Islamic synthesis. These claims were used to characterize an Islam with a Turkish flavor as opposed to an Arab Islam that was assumed to be more fanatical. This means that there is a '''"Kemalist-Islamic synthesis"''' in many respects, at least in historical discourse; This understanding was gradually settled into the textbooks in an uninterrupted process and without the need to deny the history theses of 1931-1932.

*[[File:Materialism.png]] [[mh:Philosophyball:Materialism|Materialism]] - "First of all, Must Be Socialist makes the article meaningful!"<ref>All works of Atatürk are in the first volume. The date written in the military notebook is 1904.(The Mustafa Kemal is talking about is materialism, not socialism.</ref>