In our previous article, we talked about the concept of “chameleon nationalism” with the definition and emphasis of Umut Özkırımlı.
In this article, we will examine this issue.
In this case, the question that comes to mind is, which nationalism? It is an important situation that Western scientists cannot decide. So much so that after a general evaluation, he rightfully asks the following question:
In fact, according to some researchers, nationalism was so volatile that no theory could be developed to fully analyze it. Nationalism was like a chameleon, adapting to the conditions of its environment, and changing from color to color. It was not possible to explain all forms of nationalism - their causes, development, and consequences - in a single 'grand theory'. Therefore, it would be more useful to produce typologies to identify different forms of nationalism.
Although this includes a general situation, it would be more appropriate and healthy to explain our country with the definitions of nationalism. The real question we will inevitably ask is here:
“Which nationalism?”
“Turkish nationalism” is also very diverse. It comes to the fore with the Committee of Union and Progress, the one that aims to unite the Turkish peoples of some intellectuals from Russia, but mostly to pre-Islamic paganism.
In other words, it is aimed to bring pre-Islamic culture to the fore. This is identified with the concept of “Turan”. After the Committee of Union and Progress, this seems to be a fundamental phenomenon in the first years of the Republican period. Despite the objections of some of the Unionist nationalists and the Republican nationalists, in the end, a pre-Islamic and non-Islamic understanding of nationalism predominates, which is generally accepted.
When integrated with French thought, it takes on a materialist and positivist character. This is the real meaning of the emphasis “We created fifteen million young people in ten years”.
What is more interesting is that it was Jews and Freemasons who pioneered this idea and theory. Its origin and formation is in Thessaloniki. It is not just a coincidence that there are those around the Young Pens.
While there are six schools belonging to the converts and Jews in Thessaloniki, the number of schools belonging to the Turks is five. When Ziya Bey from Diyarbakır goes to Thessaloniki as the Committee of Union and Progress, he returns as Ziya Gökalp.
Although there were Turkish and local writers in the first years of the Republic to establish nationalist ideas on certain foundations, Moiz Kohen, or Tekin Alp, is one of the prominent names. Why does Moiz Kohen, a Jew, take a Turkish name?
Moiz Kohen, on the back page of the Turkization book published in 1928, contains a list of "the author's other works and attempts" in Ottoman Turkish.
These:
1-Personal Attempt and Extension Graduation (in Turkish).
2-Turks are looking for a National Spirit (in French).
3-Turkism, Panturkism (in German).
4-What Can Turks Gain In This Battle? (Turkish).
5-Turkish Theater (French).
6-Turkish Press (French).
In addition to the Turkization book, which is at our disposal from the works listed above:
1-Turan (in Ottoman).
2-Kemalism.
3-Secularism. These two books were published in the Latin alphabet.
We also have the works of Avram Galanti, who was also a Jew during this period. Would it then occur to us to ask such a question? Why are these people interested in Turks and Turkish nationalism? Should we ask the opposite question to a friend's question about Arab-Jewish cooperation and unity, who participated in the discussions of our article series?