Cultural Product of Turkistan-Turkey Liaison: Great Oghuz Integration

As an individual, it is the expectation of every human being to live in a happy and peaceful environment. For this, first of all, it is necessary to think about the way to live a just and virtuous life individually and socially, and put into practice in this way. The way to do this is, “What are these lands telling us?” and “What did he say to the people who lived here at the time?” is to seek the answers to their questions by making "geo-philosophy". For this, it can be done by subjecting our scholars and their methods that ensure the cultural continuity of Atayurt/Turkestan and/or Inner/Central Asia and Homeland/Turkey and/or Front/Asia Minor to new readings of their works, which have become classics.

As it is known, Anatolia, standing like a "hinge" at the crossroads of the ancient world, has always maintained its importance in terms of geo-political and geo-philosophy. There was an Anatolian civilization influenced by the philosophies and civilizations of the Sumerians, Akkadians, Babylonians, Assyrians, Elams and Kassites, Egypt and Ancient Greeks, which were Mesopotamian civilizations that flourished between the Tigris and Euphrates rivers. Before the ancient period, the Hittites, Phrygians, Lycians, Ionians, Urartians and Persian civilizations were also in this region. Alexander the Great of Macedonia brought together the Asian culture and the Ionian culture to create a Hellenistic conception of civilization. By adding African data to this culture, the Romans became the greatest power of the ancient world. [one]

In this context, XI. If we remember that the Oghuzs, who are also called Turkmen, are the ancestors of the Turks of Turkey and the Turks of Iran, Azerbaijan, Iraq and Turkmenistan since the 19th century, and that the Seljuk and Ottoman dynasties also emerged from them, it will be understood that the Oghuzes were a Turkish tribe that had an important role in world history. It was one of the most powerful states in the world and its borders stretched from the Great Ocean in the East to the Caspian Sea in the West, Siberia in the North and Tibet in the South. The Western Hun emperor Atilla extended into Europe, so Turkish and its culture reached these places. The place of Turkish culture in European history can be better understood when we remember that Bulgarian, Avar, Pecheneg and Kipchak Turks also migrated to Eastern Europe and the Balkans from the 4th century AD. [2nd]

In this framework, the world saw two great Turkish empires. The first of these is the Seljuk Empire, which stretched from Central Asia to the Byzantine borders and to the Mediterranean between 1100-1243; The second is the Ottoman state, which emerged in the 1300s and ruled Anatolia and the Balkans, as well as the entire Middle East and North Africa for 500 years. Science and philosophical thought were supported by both governments in order to domesticate the places they conquered. The Turks/Oghuzes, who destroyed the Eastern Roman Empire in 1453, reshaped the region politically and culturally with the knowledge, science and civilization imagination they brought here from the place they called Atayurt/Turkistan. The period of Sultan Suleiman (1530-1566) can also be considered as the pioneer of constitutional democratic constitutions in the West, as he made codifications in legal, administrative, financial and military legislation that led him to take the title of law.[3]

Turks-Oghuzes are one of the ancient nations with a continuous state tradition in history. They migrated from Inner Asia, which we call Turkestan, to the West through three main branches, they settled in the lands they settled and established many states. The Turkish tribes, who passed from the north of the Caspian Sea and the Black Sea to the Balkans, with the Slavic and Slovenian peoples and their cultures; Those who crossed from the south to the Middle East via the modern day Afghanistan-Pakistan line and to Anatolia via the main silk road encountered Persian, Arab and Byzantine cultures. They created a new concept of culture and civilization by blending the cultures they found in Asia Minor with those they brought from Inner/Central Asia. While creating a new vision of culture and civilization, they also developed a mechanism to protect national identity/self.

TURKISH, TURKMEN AND OĞUZ TERMS

The word Turk means “power, strength, might, maturity; It is used in the meanings of "strong, strong, mighty, grown up, matured, matured". The expression of the Yiwu Bilge Kagan in the Gokturk inscriptions means "strong, knowledgeable khan", and the phrase Türk Bögü Kağan in the Tonyukuk inscription means "strong intelligent khan". The word used was later directly referred to as Turkish, which means that the word Turk was used as two syllables for a period and then as a monosyllabic.

Kasgarli Mahmud determined the word Turk as an adjective as "ripe, mature, grown (he used it for grapes), power, mighty". According to him, the simplest of the dialects belongs to the Oghuzs. The most intact (fasih) dialect is that used by the leaders and people of the Khakani. For example, “Old semen oguzled.” that means He thought of me as Oghuz and associated me with them. [4]

For the correct use of the terms Turk and Turkmen, the concept of Oghuz should be explained at this point.

there are colds. While talking about the Oghuzs, Mahmud of Kashgar distinguishes them from "Uc-Oghuz (Karluk) and Tokuz-Oguz (Uyghur)" and defines them as "Oguz: Be a Turkish tribe."[5]

Kasgarli says that one of the Oghuz Turks is also Turkmen. There are twenty-two tribes/batins, counting each one by one, and they also have branches (flank/fırak/tribe). The first is the Kınık tribe, which indicates that the sultans of the period were from here. Others are Kayı/g, Bayındır, Yıva, Salgu/Salur, Beğdili, Afşar, Büğdüz, Bayat, Yazgır/Yazır, Eymir, Kara Squadron, Alka division, Igdir, Üregir/ Yuregir, To.tur.ga/Dodurga, U. la.yuntlu/Alayuntlu, Töger, Becenek, Çuvaldar, Çepni, Çaruklu. Each of the main tribes has a symbol (tamga) that distinguishes it from the others. Since they were nomadic and engaged in animal husbandry, these tamga were used to prevent the animals from mixing with each other in the pasture. [6] At this point, let's outline the views on the term Oghuz:

The word Oghuz comes from the words ok+uz; here arrow means arrow we know and uz means man and archer means human (J. Marquart's view; however, this view was not accepted in the scientific world, because there is no word "u z" which means man in Turkish.

The word Oghuz is associated with ok k z; The word has passed into Turkish from the word "okus" or "okes" in Tohar language and has always been used like this. (D. Sinor's opinion);

The word Oghuz means bull (L. Bazin's opinion; however, there is no word "okuz" used to mean bull at the age of two in Turkish.)

The word Oğuz comes from uş (it is J. Hamilton's view, in Gök-Türk inscriptions, oğuz, which is sometimes mentioned in the same sentence with the word Oğuz, means relatives and family).

The main element of the word Oghuz is “og”- boy, tribe; therefore, it is directly related to the old Turkic word “o”- mother, and also “o u k” grandson, son” and “o u ş”- “relative”. (This is the opinion of A.N. Kononov.)

The word Oghuz consists of ok + z. Here arrow means to hollow and “z” is also a plural suffix. Accordingly, it means "tribes". G. Nemeth's view: However, Nemeth's view has also been objected to by stating that k does not turn into g when combined with a suffix starting with a vowel. Stating that he found Nemeth's view to be true among other views, Sümer claims that the "k" in arrow + uz turns into "g" over time. However, small tribes, almost none of whom could not be identified with the main tribes and lived close to each other, formed alliances among themselves, and the word "oguz" was used for this type of community. Thus, the words Tokuz-Oguz (Uyghurs), Üç Oguz (Karluks) emerged. Thus, the word "oguz", which originally meant only "obas/tribes" or "union of tribes/obas", later gained a determinative meaning with the development of events and became the name of an ethnic community. Like Tokuz-Oguz - “Nine, (various) tribes”, Üç-Oguz - “three (various) tribes”. Over time, the word "oguz" (meaning bud) lost its original meaning (with reference to Abu'l Gazi) and became the name of the legendary ancestor of the Turkmen, Oguz Kagan, whom they show among the Muslim prophets. [7]

In this context, it is important for the Turks of Azerbaijan, Iran, Iraq, Turkmenistan and Turkey to determine that the chief Oghuz (Yabgu) lived in Yenikent, located on the lower shores of the Sir Derya river, and that they went from the north of the Black Sea to the Balkans after the collapse of the Oghuz Yabgu state. A second determination that we will pay attention to together with the migrations is that Turkmen and Oghuz are used synonymously. For this reason, it would be appropriate to give a little more detailed information about the concept of Turkmen.

Turkmen is the description generally given by Muslim peoples to Oghuz tribes who left their homelands and came to Iran and Syria, so it did not exist in the past. “XI. If we remember that the Oghuzs, who are also called Turkmen, are the ancestors of the Turks of Turkey and the Turks of Iran, Azerbaijan, Iraq and Turkmenistan since the 19th century, and that the Seljuk and Ottoman dynasties also emerged from them, it will be understood that the Oghuzs were a Turkish tribe that had an important role in world history.[8]

In this context, the Oghuzes are basically different from the Karluk, Kalaç, Kipchak, Kangli and Uyghurs, and when they came to Transoxiana (between two rivers, namely Seyhun and Ceyhun) and Iran, their descendants multiplied here. Under the influence of motives such as climate, air and water, they gradually began to resemble Persians and Tajiks. Since this is not completely true, especially Iranians, Oghuzs; They began to say (similar to Turkish manend-Turk) according to the first settlement and race. But in the end, this goes no further than a folk etymology. Because there is no significant climatic difference between the first Oghuz homeland and the place they came from, because it goes back two centuries, starting from Kaşgarlı Mahmut, saying that the term Turkmen was used in the invasion of Alexander. In addition, this term has also been used to explain the wars between Muslim Turk(men) and non-Muslim Turks. But in any case, the truth is that the Oghuzes, who started to become Muslims in the first half of the 10th century, a, after about two centuries, the Turkmen began to be called everywhere. The word Oghuz, on the other hand, continued to live among Turkmens as the name of their ancestors in oral cultures. Christians, on the other hand, already called Anatolia Turkey and Turkistan since the 13th century, and its people Turks.[9]

This people, who initially took the name Oghuz and then Turkmen, founded the Seljuk State, the Ottoman Empire and the Turkish Republic. Because the growing strength of this people in Khorasan not only prepared the end of the two Turkish states (Gazneli and Karakhanid), but also changed the course of not only the region but also the history of the world for about a thousand years; He closed the Middle Ages and opened the new age. Hun, Göktürk, Uyghur Khanate, Karakhanids, Ghaznavids from the Great Seljuk Sultanate, Harzemshahs State, Atabeyliks, Anatolian Seljuks, the Republic of Turkey, which they founded on the ruins of the Ottoman Empire that lasted for 648 years, and these Oghuz-Turkmen who left their mark on a long slice of Turkish history for 1200 years. . [10]

RESETTING PHILOSOPHY IN ANATOLIA

We think that the project we call “Reterritorialization of Philosophy in Anatolia” can be possible by re-reading the philosophical knowledge brought from Turkistan and the ancient philosophical conceptions we found in Anatolia.[11] In this context, while we examine the accumulation of humanity, namely the history of philosophy chronologically, we also make constructive/systematic/problematic evaluations. Our starting point is Ebû Nasr Muhammed b. Muhammed b. Tarhan b. It is the work of Uzluğ al-Fârâbî et-Türkî (d. 339/950) named "Count of Sciences" written as "Introduction to Philosophy". In this work, the philosopher explains the relationship between God, the universe and human beings as a system. It presents a coherent and inclusive conceptual background and methodological approaches.[12] Thus, while making our historical readings starting with Fârâbî chronologically/ahbari based on Ibn Khaldun; We are trying to establish its philosophy (construction) and systematics. We are establishing the first interpretations of our asabiyyah, that is, the reason/race and lineage/religion of our social belonging, centered on Turkestan Islam. [13]

In this context, we see Turkistan as "Ötüken Ergenekon" and Turkey as "Anatolian Ergenekon"[14] and we think that the negativities experienced can be eliminated by re-establishing the contact between them and suggestions can be made for solutions to the problems. Because the Kul Tigin inscription from the Orkhon Monuments reads, “If you go towards that place, the Turkish Nation will die. If you stay in the Ötüken Forest, you will stay in the province forever. They limited their movements until they came to a more advantageous position, they made this their homeland, so they did not undergo any assimilation. Therefore, they tried to get stronger without losing their quality of being a subject. According to M. Akif Okur, Anatolian Ergenekon is the product of a mood that will result in the subject almost giving up its existence.[15] Just like in Ötüken Ergenekon, the discourse of Arab and Persian minds in Anadolu Ergenekon is not allowed to assimilate the Turkish consciousness. attitudes should be developed. This will be possible by re-domesticating in Anatolia the accumulations of ancient civilizations, which we also find in Near Asia and Europe/Balkans, as well as the civilizations that the "Turkish" mind started to reveal in Turkistan, that is, Atayurt, with the civilizations it encountered on the Silk Road migration line and enriched its culture.[16]

This is also an effort to provide an indispensable place for Turkish philosophy in universal philosophy due to its importance. Thus, by examining the relationship of philosophy with civilization and culture, it may be possible to explain Turkish thought and Turkish culture, which is in continuity in Turkish history and geography, with the language of philosophy, with a power that can give universal messages to the world.[17]

GREAT OGUZ INTEGRATION

Ziya Gökalp, who was extremely important in the formation of the founding philosophy of the Republic of Turkey, explained this issue in detail as the "Oguz Alliance". Before moving on to his ideas, let us outline the findings of Özkul Çobanoğlu, who updated this conceptualization:

“The Great Oghuz Integration is the name of the most important acquisition and equipment that prevents the Central Asian Turkishness from being assimilated and assimilated into foreign cultures and that enables them to develop and preserve their unique national cultural heritage.” [18]

Central/Inner Asian Turks, who have interacted with four strong cultural traditions such as Chinese, Indian, Arab and Persian throughout history, encountered and naturally affected by the different religious conceptions they spread, have strengthened their socialization processes through migrations through the Silk Road. In this process, it has chosen the cultural gains and equipment of the past generations in a qualified way, arranged them in a way that will adapt to new political, intellectual and economic formations, and created a new world view and system.

In this context, the "Great Oghuz Integration" led to the break with the old Turkic-world view in Turkestan. The Turkish World, which has new socio-cultural and religious identities, formed by dividing and dividing Islam, Buddhism and its modifications, albeit small-scale, such as Judaism, Christians and Zoroastrianism, and the cultural ecology to have a new composition on the cultural roots of the Hun and especially the Gokturk period and the national life. [19] In this sense, the "Great Oghuz Integration" can be made realizable with the socio-cultural structure it found in Anatolia, which is also called the front or Asia Minor.

OGUZ CUP ACCORDING TO ZIYA GÖKALP

While Ziya Gökalp's Turkish Nationalism thought passes from Turan to Turkish Turkism, it pauses in Oguzism (1916). Because the 1917 revolution happens in Russia and the USSR is established. For this reason, he defines the first step of his ideal as Turkishism, the second step as Oguzism and/or Turkmenism, and the final target as Turan.

He explains his views on the "Oguz Union", which he thought would be more possible for all Turks to unite, in his work titled Türkçülük Esasları: "Today, the Turks, who are easy to unite, are especially the Oghuz Turks, that is, the Turkmens. Like the Turks of Turkey, the Turkmens of Azerbaijan, Iran and Harzem countries also belong to the Oghuz nationality. Therefore, our close ideal in Turkism should be the Oghuz union or the Turkmen union. What is the purpose of this union? A political union? For now, no! We cannot make a judgment about the future today. However, our ideal today is to unite the Oghuzs only in a perspicacious manner.”[20]

 Gökalp thinks it is possible to achieve this. The Turks, who are the grandchildren of Oghuz Khan, were like a family living together and in solidarity with each other until they came a few centuries ago. Cultural continuity was also provided by epics and poems, for example, Fuzuli is an Oghuz poet who is read among all Oghuz tribes. As the Korkut Ata book is the official Oghuzname of the Oghuzs, folk works such as Shah Ismail, Âşık Kerem and Köroğlu books have spread all over Oghuzistan. [21]

Believing that all Oghuzes will unite under this name in the near future, Gökalp divides the Turkism ideal into three parts from the point of size. The first of these is Turkishism, the second is Oguzism or Turkmenism, and the last is Turanism. But he states that the only functional (seniyet) in the conditions of that day was Turkishism. [22] Real politically prioritizes this, but he specifically states that the "Red Apple, which the spirits are looking for with great enthusiasm," is not in the field of shenanigans, but is a dream/ideal. While the Turks are imagining the Red Apple, they should imagine the old Turkish ilkhanates. This is the truth, because the Turan ideal was not a dream in the past, but a reality. [23]

In this sense, Gökalp thinks that only one culture should prevail in this great continent as the immediate goal of Turkism, which he defines as raising the Turkish nation. Because Turkish is the name of a nation, and the nation is a group that has its own culture.[24] The distant ideal of Turkism is Turan. Since the word Turan means Turlar, i.e. Turks, they exist in Iran and Azerbaijan with an inclusive (camiavi) name that includes Turks. Akkoyunlu and Karakoyunlu people also spread in these three countries. In that case, he says, we should confine the word Turan to the great Turkestan, which includes all Turkish branches.

Gökalp points out a paradox here: It is important at this point that he said that while the Turanians were only Turkish-speaking nations, today the word Turk has become a title given only to the Turks of Turkey. As a matter of fact, I worked as a lecturer in Kyrgyzstan for two years, when you say Turk there, Turkey's Turk is understood. According to Gökalp, this is normal for now because those who are included in the Turkish army in Turkey will naturally take this name. As we will explain below, this is the cultural policy of the Republic of Turkey, which was established in Anatolia due to real politics, and the adaptation model to the new world order. This point is important; During the deliberation of Article 88 of the Constitution in 1924, Bozok Deputy Hamdullah Suphi Bey's statement "Those who are from the Turkish people and accept the Turkish culture become a Turkish slave" and Atatürk's statement "The people of Turkey who founded the Turkish Republic are called Turks" were probably inspired by this. [25] But it is important that Gökalp idealizes the concepts of “Oghuz Alliance” and Turan and Kızılelma, at least laying the foundations of the cultural and economic unity of the Turks living in the region up to the Caspian Sea.

As can be seen, the founding subject in the Republic of Turkey is Oghuz/Turk, but when we look at the definition of nation, although it is based on a lineage, all units living in the Ottoman society that established the new state are defined as the people of Turkey and the definition of Turkish is made as a superior and umbrella concept. If attention is paid here, it is seen that the Turkish nation is composed of those who have adopted the cultures and lifestyles of the Oghuzs through the Seljuk Kınık and the Ottoman Kayı tribe and joined their destiny. The important work that the Republic of Turkey raised during its foundation period In the words of Remzi Oğuz Arık, who is a "Nation's Mystic"[26] in the words of one of the archaeologists and philosophers, Nurettin Topçu, "Nation is a mass of people based on ancestry and adopting cultural unity." The Turkish Nation consists of those who have adopted the culture and cultural life created by this lineage, together with those who come from Turkish descent, and have assimilated to participate in this destiny. Discussions of ideas, which were narrower but more productive in terms of real politics within the borders of the national pact, also called Türk Ocağı and Türk Yurdu, were opened to the public. [28]

CONCLUSION

While reading the accumulation of humanity in the context of Reterritorializing Philosophy in Anatolia chronologically; We are discussing the possibility of a "Turkish Philosophy" by centering the ideas produced in our geography (Turkestan-Turkey) in the context of systematic questions and problems. Because, if we want to increase the solution proposals for today's problems and enrich them with alternative suggestions, we need to re-establish the thought-homeland relationship by paying attention to the cultural structure we found in Anatolia with the accumulation of thought we brought from Atayurt. Reading, interpreting and reproducing this accumulation in Turkish also means updating the "Great Oghuz Integration" and explaining it in the context of "Turkish Philosophy".

REFERENCES

[1]For the tension between Persians and Turanians, see. Lev Nikolojavic Gumilev, A Thousand Years Around the Caspian: On the Formation of Turkic and Peripheral Peoples in Ethno-History, trans. D.Ahsen Batur, Selenge bow, Istanbul 2003, pp.5-6, 76

[2]Faruk Sumer, History of the Oghuz (Turkmen) Boy Organization-Epics, AU. Pub., Ankara1972, p. V-VII; Leyla Karahan, Studies on Turkish Language, Akçağ spring. Ankara 2016, pp.13-20; Fuzuli Bayat, ”Uz-Guz, Etymology of the Name of Oghuz Tribe” Journal of Black Sea Studies, issue 3, year 2004, pp.71-76

[3] Halil İnalcık, “Turks in the Second Millennium” East-West Magazine, issue:10, 2000/1, pp.64-65. Mehmet Vural, Philosophy in Turkey from the Tanzimat to the Present, Elis spring. Ankara 2018,p.19 et al

[4]Kaşgarlı Mahmud, Divanu Lugati't-Türk, pleasure: Ahmet Bican Ercilasun, Ziyat Akkoyunlu, TDK, Ankara 2018, p. 151 et al.; same text edited by Seçkin Erdi Serap Tuğba Yurteser, Kabalcı spring, Istanbul 2005, p.23, Ahsen Batur, 1200 Years of Exile: The Tragic History of the “Turkish” Word, Selenge spring, Istanbul 2013, p. 2167, 354-355.

[5]Kaşgarlı, Divanu Lugati't-Türk, Kabalcı spring, pp.22, 354-356. , TDK, p. 151 et al. Esired-din Abu-Hayyan Muhammed-ibn Yusuf-ibn Ali-ibn Yusuf; Kitabu'l-İdrak li Lisani'l-Etrak, Ahmet Cağferoğlu, Evkaf printing house, Istanbul 1943, p. 61; İbrahim Kafesoğlu, Turkish National Culture, Ötüken spring, Istanbul 1997, p.39, 43, 94

[6] Kasgarli, Divanu Lugati't-Turk, TDK, pp.26-28; Togan, Introduction to General Turkish History, p.146, 321-322

[7]Sumer, “Oghuz (Turkmen) p. V-VII; Ix- Xxv. 19-22.Togan, Introduction to General Turkish History, pp.10-17; Kafesoğlu, Turkish National Culture, p. 150-156; Batur, 1200 Years of Exile p. 60-67, Mevlüt Uyanık, “Globalization Phenomenon and Silk Road Resurrection Project, Journal of Kyrgyzstan Osh State University Faculty of Theology, issue:18-19 (2013(, p.104-131)

[8]Barkan, Omer Lutfi. “Colonizer Turkish Dervishes in the Ottoman Empire”, Encyclopedia of Turks, Yeni Türkiye Publications, Ankara.2002, c.9. p.133-153 http://turkoloji.cu.edu.tr/GENEL/barkan.pdf.Ayhan Bıçak. Turkish Thought I: Origins, Dergah spring. Istanbul. 2009, p. 466-469

[9]For bibliography, see. Uyanık, “The Globalization Phenomenon and the Resurrection of the Silk Road”, p.113

[10]Batur, ibid, p. 60, 67.

[11]Mevlüt Uyanık, Reterritorializing Philosophy in Anatolia, Islamic Philosophy: Formation Period, Edit: Mevlüt Uyanık, Aygün Akyol, Elis Publications, Ankara, 2017, 17-46; Ebu Nasr al-Farabi, Census of Sciences, Copyright and Translation, Aygun Akyol Elis Publications, Ankara, 2017; The article titled "Farabi and İhsau'l-Ulum" as the Starting Point of the Project of Reterritorializing Philosophy in Anatolia, same work, pp.13-73

[12] Abu Nasr al-Farabi, Counting of Sciences, Copyright and Translation: Mevlüt Uyanık, Aygün Akyol, Elis spring. Ankara 2017, Mevlüt Uyanık, Aygün Akyol, "Farabi and İhsau'l-Ulum as the Starting Point of the Project of Reterritorializing Philosophy in Anatolia", in the Census of Sciences, Elis Pub., Ankara 2017, p. 13-15.

[13] Mevlüt Uyanık, The Unity of the Turkish World and the Function of Religion in the Revival of Turkish Civilization”, Ilesam Magazine, Year.2, No.8, 2017, pp.38-52

[14] Mehmet Akif Okur, “In Search of Great Identity: Ages of Expansion, Ergenekons and Turkishness” Islam in Central Asia: From Representation to Phobia, edit. M. Savaş Caucasian, Ahmet Yesevi University spring. Ankara 2012, c.1,303-326

[15] Okur, ibid, p. 304-308, 316

[16] In this context, Orkhon monuments (7th century), Kaşgarlı Mahmud ibn Hüseyin bin Muhammed's (1008-1105) Dîvânu Lugâti't-Türk(1072), Yusuf Hâs Hâcib's Kutadgu Bilig, (1069) Edip Ahmet Yukneki Atabet'ül Hakayık (12th century), Ahmed Yesevi's Divan (13th century), Dede Korkut In this context, his works named "Book" can be seen as the founding texts of Turkish thinking or Turkish Philosophy. In fact, that the Turks had written sources before the Orkhon monuments, see. Kafesoğlu, Turkish National Culture, p. 335-336, Esen, Turkish Culture History Before Islam, p.87; Haluk Tarcan, Pre-Turkish History, Source spring, Istanbul 1998, 64 et al. Leyla Karahan, Studies on Turkish Language, Akçağ spring. Ankara 2016, p.16, 31

[17] Uyanık, Mevlüt, “Turkish Philosophy”, Turkish Philosophy: Possibility and Ufku Edit. L.Bayraktar, Reds Sagittarius. Eskisehir 2018: 137-191. Reterritorializing Philosophy in Anatolia - Introduction to Turkish Philosophy- Journal of Conservative Thought, Year 15, Issue 54, Ankara 2018: 179-199.

[18]Özkul Çobanoğlu, “Continuity and Change in Turkish Mythology and Oral Culture in the Context of the Spread of Islam in Central Asia” Islam in Central Asia: From Representation to Phobia, edit. M. Savaş Kafkasyalı, Ahmet Yesevi University spring. Ankara 2012, c. .2, pp. 691-692Sadık Tural, “Republic is Protecting Values” New Turkey Magazine, year 4, issue:23-24/1998, p.2417

[19] Çobanoğlu, ibid, p. 696

[20]Ziya Gokalp. Principles of Turkism, Ministry of Culture spring, Ankara. 1978, p.20, Varlık spring, Istanbul 1968, p. 22 et al, N. Hikmet Polat, H. Argunşah, II. Constitutional Era Turkish Literature, Anadolu University Press, Eskişehir 2013, p.96

[21]Gokalp. Principles of Turkism, p. 23

[22]Gokalp. Principles of Turkism, p. 25-26

[23]Gokalp. Principles of Turkism, p. 28

[24]Gokalp. Principles of Turkism, p.15

[25] For the TGNA Minutes, p.908-911 and other negotiations, see. Sinan Meydan, “Turkishness Lesson for Those Who Remain French to Turkishness” https://www.sozcu.com.tr/2018/yazarlar/sinan-meydan/turkluge-fransiz-kalanlara-turkluk-dersi-2732214/12. November 2018

[26]Nurettin Topçu, “Nation Mystics”, (All His Works 15) Dergah spring. Istanbul.2001, p.69, 73

[27]Remzi Oğuz Arık, Turkish Revolution and Our Nationalism, Ayyıldız printing house, Ankara.1958, p. 29. Mevlüt Uyanık, “The Establishment Period of the Turkish Republic and the Philosophy of Anatolianism-A Study Based on Nurettin Topçu and the Philosophy of Action-Eskişehir Osmangazi University Turkish World Application and Research Center Journal of Recent History 2018 Vol 1 Issue 3, 2018, p.1 et al; Anatolianism as Action Philosophy and Nurettin Topcu; http://www.haberlotus.com/2015/09/07/aksiyon-felsefesi-olarak-anadoluculuk-ve-nurettin-topcu/#.VkmHF9LhAdU, Özlem Bülbül, Remzi Oğuz Arık and Anatolian Nationalism, Ankara University Journal of Social Sciences, 2016, (2), p.73 et al, Hüseyin Sadoğlu, “Anatolian Imagination in Turkish Nationalism: Remzi Oğuz Arık”, International Journal of Political Studies, December 2017, Vol:3, Issue 3, p.77 et al.

[28]Mevlüt Uyanık, “Following the Founding Philosophy of the Republic of Turkey through the Journal of Türk Ocağı and Türk Yurdu” Türk Yurdu, Year 108, Issue 377, January 2019: 19-25