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Poetic works

In addition to his sociological and political career, Gkalp was also a prolific poet. His poeticwork served to complement and popularize his sociological and nationalist views. In style andcontent, it revived a sense of pre-IslamicTurkish identity. The protagonist in hisKzlelma, the

"ideal woman",[22]suggests: "The people is like a garden, / we are supposed to be its gardeners! /

First the bad shoots are to be cut / and then the scion is to be grafted."[6]

She is the teacher at YeniHayat("New Life"), where Eastern and Western ideals meet and form a "new Turkish

World".[22]

His poetry departs from his more serious sociological works, though it too harnesses nationalist

sentiment: "Run, take the standard and let it be planted once again inPlevna/ Night and day, let

the waters of theDanuberun red with blood...."[23]

Perhaps his most famous poem was his 1911

Turan, which served to compliment hisTuranistintellectual output: "For the Turks, Fatherlandmeans neither Turkey, norTurkestan;Fatherland is a large and eternal country--Turan!"

[24]

During the First World War, hisKzl Destan("Red Epic") called for destroyingRussiain the

interest of pan-Turkism.[24]

The Principles of Turkism

His 1923 The Principles of Turkism, published just a year prior to his death, outlines the

expansive nationalist identity he had long popularized in his teachings and poetry. Thenationalism he espouses entails "a nation [that] is not a racial or ethnic or geographic or political

or volitional group but one composed of individuals who share a common language, religion,

morality, and aesthetics, that is to say, who have received the same education."[25]

He proceeds to lay out the three echelons of pan-Turkist identity that he envisions:

the Turks in the Republic of Turkey, a nation according to cultural and other criteria;

theOghuz Turks,referring also to theTurkmensofAzerbayjan,IranandKhwarizmwho...

essentially have one common culture which is the same as that of the Turks of Turkeyall these

four forming Oghuzistan;

more distant, Turkic-speaking peoples, such as theYakuts,Kirghiz,Uzbeks,KipchaksandTatars,

possessed of a traditional linguistic and ethnic unity, having affinitybut not identitywith the

Turkish culture.[25]

The second stage was "Oghuzism", and the final stage would be the "Turanism"that he and other

nationalist poets had been promoting since before World War I. While this broad conception of

"Turkishness", of pan-Turkism, often embraced what Gkalp perceived to be ethniccommonality, he did not disparage other races, as some of his pan-Turkist successors later did.

[26]

Legacy

Gkalp has been characterized as "the father of Turkish nationalism",[27]

and even "the GrandMaster of Turkism".

[12]His thought figured prominently in the political landscape of the

Republic of Turkey,which emerged from the ruins of the Ottoman Empire around the time of his

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death. His influence resonated in diverse ways. For instance, hisPrinciples of Turkismhad

contended thatOttoman classical musicwasByzantinein origin; this led to the state briefly

banning Ottoman classical music from the radio in the 1930s, becauseTurkish folk musicalone"represented the genius of the nation".

[28]

For popularizingpan-TurkismandTuranism,Gkalp has been viewed alternately as being racistand expansionist, and anti-racist and anti-expansionist.[29]

These opposite readings of his legacy

are not easily divisible into proponents and detractors, as racist and fascist elements in Turkey

(such as the "Nationalist Action Party") have appropriated his work to contend that he supporteda physical realization of Turanism, rather than a mere ideological pan-Turkist kinship.

[29]Some

readings of Gkalp contend, to the contrary, that his Turanism and pan-Turkism were linguistic

and cultural models,[29]

ideals from which a post-Ottoman identity could be derived, rather than a

militant call for the physical expansion of the Republic of Turkey.Guenter Lewywrites that"practically all interpreters of Gkalp's thought stress that his notion of Turan or Turanism did

not involve any expansionist plans".[30]

For espousing a "homogeneous nation" and rejecting minority rights and minority identity,Gkalp has often been associated with the Armenian Genocide.[19][27]

Historian James Reid has

asserted that "What Wagner was to Hitler, Gkalp was toEnver Pasha."[30]

Gkalp's writing hasmore recently figured in nationalist discourse in regards toTurkey's Kurdish minority.Turkish

nationalist academics have cited Gkalp in contending "there is no such thing as theKurdish

people".[31]

Although he often held quite different ideas, Arab nationalistSati al-Husriwas profoundly

influenced by Gkalp.[4]

Works

Principles of Turkism

History of Turkish Civilization

Kzlelma(poems)

Turkism, Islamism and Modernism

History of Kurdish Tribes(Krt Airetleri Hakknda Sosyolojik Tetkikler)

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