Zia Gokalp

thinker, writer

He was born on 23 March 1876 in Diyarbakır. His real name is Mehmet Ziya. His father worked for a local newspaper. He started his education in Diyarbakır. He learned traditional Islamic sciences from his uncle.

He went to Istanbul in 1895. He enrolled in Veterinary School. During his teaching there, he met İbrahim Temo and İshak Sukuti. He joined the Committee of Union and Progress. He was arrested in 1898 for his dissident actions. He spent a year in prison. After he was released in 1900, he was exiled to Diyarbakır.

He worked as a small civil servant in Diyarbakır until 1908. After the Second Constitutional Era, he established the Diyarbakır branch of the Committee of Union and Progress and became its representative. He published the Peyman newspaper. He attended the Committee of Union and Progress, which was held in Thessaloniki in 1909, as a Diyarbakir delegate.

A year later, he was elected a member of the organization’s central executive board in Thessaloniki. He gave sociology lectures at the İttihat Terakki High School, which he pioneered in the establishment in 1910. On the other hand, he published the magazine Genç Kalemler. In 1912, he was elected to the Parliament from Ergani Maden and moved to Istanbul.He has written articles in Turkish Yurdu, the publication organ of the association, as well as in Halka Doğru, İslam Magazine, Milli Tetebbular Magazine, İktisadiyat Magazine, İçtimaiyat Magazine and Yeni Magazine.

He taught sociology at Darülfünun-u Osmani (Istanbul University).

After the defeat of the Ottoman Empire in the First World War, he was dismissed from all his duties. He was exiled to the Island of Malta by the British in 1919.

After two years of exile, he went to Diyarbakir and published Küçük Magazine.

He went to Ankara in 1923. He was appointed as the Head of the Copyright and Translation Committee of the Ministry of Education.

In the same year, he entered the Second Term of the Turkish Grand National Assembly as Diyarbakır deputy.

He passed away on October 25, 1924 in Istanbul.


Red Apple (1914)
Turkification, Islamization, Modernization (1918)
New Life (1918)
Golden Light (1923)
Turkish Customs (1923)
The Right Way (1923)
Principles of Turkism (1923)
History of Turkish Civilization (1926, after his death)


Gokalp’s Contributions to Our Intellectual Life

He sought a new national identity during the disintegration of the Ottoman Empire.

The cultural element of this approach, which he summarized as “Turkifying, Islamizing, Contemporary”, was Turkism, and its moral element was Islamism. He argued that the constructive element of international culture is national cultures.

He put folk literature in front of court literature. He adopted the understanding of positive science that enabled the technological and scientific development of the West. He evaluated religion as an auxiliary element in providing social unity. His social model was shaped on the basis of “solidarism”, on which Emile Durkheim laid the theoretical foundations. He wrote numerous articles describing his social and political views. He systematized the idea of ​​”nationalism”. He played an important role in the establishment and development of national literature.


About Ziya Gökalp

Ziya Gökalp (1876-1924) primarily in Turkey’ He was the person who introduced Sociology to the good, and as an ardent Turkish Nationalist, he based sociology as an intellectual foundation. He attended secular schools there and learned traditional Islamic sciences from his uncle, who was also well versed in Islamic law.Nevertheless, the following year he was able to go to Istanbul and enroll in the Veterinary College. and became a member of the Association of Progress (Union and Progress). arrested in 1898; After a one-year period of imprisonment, he was exiled to the city of his birth, where he devoted all his time to his studies. The Young Turks, who were in exile in Paris in those years, were heavily influenced by French sociology. Prince Sabahattin, who was a fan of Le Play, said that the Ottomans could only understand social change through sociological studies, and this view was later supported by Gökalp and to reach a compromise between the various elements that held the empire together. He declared that they could find their way (in the first issue of Peyman newspaper dated 28 August 1099). A year later, he was elected a member of the division’s central delegation in Thessaloniki and was given the task of explaining the party doctrine and attracting young people to its ranks.Five years after such an appointment, which was the first time in Turkey, he became the first sociology professor at Istanbul University. While he was making Istanbul a center for sociology studies in Turkey, he continued this activity at the Faculty of Letters until 1919. Gokalp, who was exiled to Malta after the First World War, returned to Diyarbekir in 1921 as a staunch supporter of Atatürk and became the responsible editor of the small magazine, where he prepared a series of sociological articles to guide national leaders. In 1922, he was appointed as the director of the Cultural Publications Department of the (Ministry of Public Department of the Education) in Ankara, where his famous work “The Principles of Turkism” was published. He believed that it needed to be complemented by a social revolution that would bring about a “New Life” in fields such as the fine arts, ethics and law. A new Turkish civilization could only be created by gaining Turkey’s real national values. Until 1911, Gökalp believed that values ​​meant nothing, the philosophy of “idees forces” was important.(Gökalp thought of Durkheim as the most important sociologist and founder of sociology.)

According to Gökalp, collective reprasantations, when fully expressed, are called ideals. are facts in the collective consciousness. The only source of values ​​is society itself, and the collective feeling and knowledge acquired by individuals creates collective consciousness. (1911-1923) 1959, pp.62-64)

After the defeat in the Balkan War, a critical period began for Turkey. Conflicts between Islamism, Westernism and Turkism led the debate on reforms. Gokalp, who came to Istanbul in 1912, felt that these conflicts should be dealt with from a broader perspective and resolved. Gökalp argued that man is a combination of cultural groups, each of which has its own value system, and rules and techniques that are universally accepted and capable of cultural diffusion. ([1911-1923] 1959, p.97-101) At the same time, the Turks; It was a sociological case that he belonged to the Turkish Nation, the Islamic Ummah and the European civilization. (Gökalp [1911-1923] 1959, pp. 71-76; Heyd 1950, pp. 149-15]) Gökalp stated that nationalism is the strongest ideal of the modern age, and that nations are the most undeveloped species in the scale of cultural groups, and that their density is increasing. increasingly emphasized.Gokalp later came to the point that it was necessary to equate collective representations with national customs, and …… “The discipline that studies the separation of a nation’s culture from the civilization to which it belongs is called “cultural sociology”. ([1911-1923] 1959, pp.172-173)

Following the belief that the task of a sociologist is to reveal (discover) elements of national culture, the evolution of the Turkish family and the (pre-Islamic) Turkish He embarked on a series of studies on religion and the state. Gökalp’s theory of modernized Islamic thought was not of divine origin, but was directed towards some of the rules of Islam, which was based on social consensus and whose secular change could therefore change in parallel. ([1911-1923]1959, p.193-196) He believed that a state should be secular and was a persistent advocate that education and economy should be national. His programs on secularizing education and law and proposing equal rights for women were partially implemented between 1917 and 1918.

Opinions on Gökalp are divided. Gökalp himself thought that what made his work unique was to apply Durkheim’s experiments on sociological method to Turkish civilization.Beyond these, Gökalp was an ardent nationalist and there is no doubt that his teachings provided an intellectual resource for Turkey’s modernization.

(1911-1923) 1959 Turkish Nationalism and Western Civilization: Selected Essays, Translated and edited with an introduction by Niyazi Berkes. New York: Columbia University. Press.

(1923) 1940 Principles of Turkism (“Foundations of Turkism”) Istanbul: Friends Press. Corpus. 2 parts Ankara: Turkish Historical Society Press, 1952-1965. part 1: Poems and folk tales part 2: Ziya Gokalp’s letters. Ziya Gökalp’s first writing life, 1894-1909: On the occasion of the 80th anniversary of his birth. İstanbul: Association for the Promotion of Diyarbakır 1956.

English Biography

Thinker and artist, poet. He was born in Diyarbakir in 1876. He died in Istanbul in 1924. He was arrested in last class of Veterinary school because of establishing secret society. He was sent to exile to Diyarbakir after 9 months in prison, he opened a branch of Union and Progress party there after proclamation of second Constitutional Monarchy.He became a member of general central committee of the party after constitutional monarchy. He entered Turkish Parliament in 1924. He died the same year. He was a great Turkist. Ziya Gokalp is one of the greatest Turkish thinkers of contemporary Turkish thought history. He is a sociologist and instructor who thought the philosophy of Turkism trend and ensured development of national literature in Turkey.

He was born in Diyarbakir, which bore many monuments of various civilizations. This city is the oldest cultural center of Anatolia with its libraries and schools. A visitor named Çolu Hodja came on 23 March 1876 while Ziya Gokalp’s father Provincial Director of Documents Tevfik Effendi sat and waited for the news of birth of her wife at his house’s selamlik and gave the good news: “You will have a son in this hour, name him Mehmet Ziya…”.

Tevfik Effendi had a son indeed some time later, and they named him Mehmet Ziya. The mother and father took much care of his being brought up. Young Ziya read about Shah Ismail, Asik Kerem even when he was only seven or eight. He enjoyed Ziya Pasha and Namik Kemal when he was fourteen. His father Tevfik Effendi was a foreseeing person.He said to his son on the day when Namik Kemal died: This is a day of big mourning, because the greatest personage of this nation Namik Kemal died. You will follow him, and will be a patriot and independence lover like him”. Such inculcation with a psychological understanding turned to be a will of his father, and guided him.

While Ziya studied in Secondary School, his father died. He was replaced by his uncle Hasib Effendi. Hasib effendi was an intellectual who knew Islamic philosophy well. He taught him great Islamic philosophers such as Ibni Sina, Ibni Rusd, Imam Gazzali. He taught him Arabic, Persian and scientific investigation methods.

Afterwards, Ziya married his uncles daughter in line with his last will. Ziya entered College toward 1890. He studied Theology, physics and biology. Two opposing trends brought about a deep skepticism in his mind instead of lightning of truth. He could not perceive that this wise existence called “Human” who was the only spring of heart was a machine made of “matter”. He thought how Turkish nation being threatened with thousands of dangers but was not even aware of that could be saved from despotism. A miracle was needed for this.Mysticism and theology sciences not dealing with the problems of Turkish society of the day came out inadequate in providing such philosophy.

But he was determined to reach the ideals in his mind. He went to Istanbul without informing his uncle. He was enrolled with Veterinary School, which was one of the priceless schools of the day. He also entered a secret society established my medical faculty students of the day. He gave to secret societies as contribution the monies they sent him as pocket money. He even sometimes remained moneyless for days. He was arrested because he took part in secret movements against despotism in last class of Veterinary school. After being imprisoned in Taşkışla in 1900, he was sent to Diyarbakir into exile.

Ziya Gokalp always lived a simple life. He was not engaged in any work other than a few temporary civil service duties until proclamation of constitutional monarchy. He spent most of the wealth bequeathed by his uncle for independence fighters banished to Diyarbakir, and sold more than half of the properties and precious goods. He did not like money. He read, wrote and thought without rest; and lived in his thought world.After some time, he attended 1910 Congress of this community gathered in Salonika as the Diyarbakir delegate and was elected as the General Center member. He taught sociology in Ittihat ve Terakki school.

He started to write articles to Genç Kalemler magazine published by Ali Canip and Omer Seyfettin. One of his pennames was Gokalp.Ziya Gokalp turned into a pole attracting the press and intellectuals even in his thirty five as a young thinker. His outer appearance did not promise much too. He was a hermit-spirited, shy and humble person. Because he was a plump, roundish faced person with low moustache and almond-eyed person. He was like Uygur miniatures.

But when he started to talk, it was immediately recognized that he was an instructor with his thought and struggling power as well as his extraordinary convincing skills, delicate intelligence and deep knowledge. His way of speaking was slow and calm. He spoke thinking, but certainly influenced the person he talked to. Because, every word he said was in line with not only wisdom and logical thought, but also scientific facts. His lessons were open for everyone and were followed with great interest.

He was writing articles on language, philosophy and sociology in Genç Kalemler magazine.The same ideal had been put forward by Reforms writers before, but only within the framework of hope and remarks, had been applied within a narrow scale, and writing language and oral language could not be united.

Ziya Gokalp, by defending simple languge trend, wanted to save Turkism which lost its identity among Islamic culture. For him, simple language was a scientific and national necessity. Ottoman language lost Turkish. Because, language is the basis of nationalism. All values such as law, morals and good feelings are expressed via language. Spreading of national culture occurs with simplification of language.

It was necessary not to admit words from other Turkish dialects, and not to let dead words even of Turkish origin into Turkish.

Türkçeleşmiş Türkçe’dir,
Eski köke tapmayız.

For Ziya Gokalp, admitting dead words into the language contradicts to the natural development and own rules of language. All words Turkish people know are national. His ideas also illuminated writers and poets such as Omer Seyfettin, Falih Rıfkı Atay, Orhan Seyfi Orhan, Halit Fahri Ozansoy, and brought about development of national literature trend.He is a sociologist who investigated the bases of Turkism with Western scientific understanding. In the period he lived, non-Turk people under Ottoman rule felt their national identities and wanted to separate from Turks. However, Turks could not have reached a national understanding about which of the three trends f Turkism, Ottomanism and Islamism to choose.

Ziya Gokalp is the first to reconcile those three trends. For Gokalp, the most important thing for Turkey is awakening of national awareness and conciliation to the course of the century. Being modern meant admittance of science and technique of the west. Coexistence of two sciences and two understandings such as both eastern and western is impossible. The University should be arranged in accordance with western understanding. Islamic Law courts should be lifted. Religion is a subject of conscience. We needed a secular state organization.

He wanted establishment of modern Turkish family instead of paternal family model which collapsed in a unrecoverable manner. For this, he scientifically investigated old Turkish family. He put forward correction of civil code for establishment of family in terms of law, economy and morals.

For Gokalp, improvement of nationalism idea could be accomplished by examining not only Ottoman history but also Turkish history. The source of literature should not be west but Turkish folk and Turkish nation’s life. Idea Turkism was necessary for awakening of national awareness. Because, civilization is international, common. However, mortar (culture) was national.

He defined nationalism as “Turkism is to raise Turkish nation”; and explained Turkism with regard to language, religion, law, morals and family. For him, nationalism was not racism.

Ziya Gokalp wrote works with simple and natural language which were strong with regard to their educational aspect. He dealt with folk stories and poetized them with a clear style in a way everybody, and children in particular, could understand. He said:

Vatan ne Türkiye’dir Türklere, ne Türkistan
Vatan büyük ve müebbet bir ülkedir: Turan

and after the Sevres rag, Mondros and Losan, he understood that way was not the solution and began to write Türk Medeniyeti Tarihi (Turkish Civilization History).

He understood Turan as an ideal of Ottoman unity at the same time.In his book named Turkculugun Esaslari, he said “Nation is neither a racial, nor a tribal, nor geographic nor political group…”. The Turks should have three ideals for today. Turkeyism is the most accurate one of all…”. He said the second ideal was Oghuzism, and the third and most distant one was Turanism, that is, unification of all Turks.

Ziya Gokalp was known as the founder of modern sociology science in our country and was reputed for applying and teaching the principles of French scientist Emile Durkheim. This is his scientific aspect. His view to history complies with his unifying opinion. In this unifying opinion which starts Turkish history from not Osman Bey but from before Christ, contains the belief as the most important property of his idea that all Turkish states were established by people speaking the same language and from the same generation, living within the framework of the same traditions, and changes in the state title governed by other communities would not change the integrity in truth. The only limping point was the idea which contradicted with the contemporary reality to gather under the same flag those communities which separated from each other distinctly with language, dialect differences and more importantly, with traditions and rules above all.In fact, the only bitter end was Enver Pasha’s being killed in a rebel in Turkistan Deserts.

Gokalp was banished to Malta by English upon occupation of Istanbul by Trio Entente States after Mondros armistice (1919-1921). He saw the danger of losing Anatolia during his exile in Malta, and wrote Çoban ile Bülbül, as a realist Turkist.

Çoban dedi: -Ülkeler hep gitse de,
Kopmaz benden Anadolu ülkesi.
Bülbül dedi: -Düşman haset etse de,
İstanbul’da şakıyacak Türk sesi.
Sürgün bitince tekrar Diyarbakır’a dönüyor.

The famous Thinker went to Ankara in 1923 being appointed to Ministry of Education, Issuance and translation Department Chairmanship. Gokalp was elected as Diyarbakir deputy in second election period of Turkish parliament in 1924. However, he was tired and sick despite his ager 48. His indisposition increased an dwent to Istanbul for recovery. Ziya Gokalp, being admitted to French Hospital, died in the same year, that is in 1924, despite all efforts of the physicians. He was buried in the graveyard around Sultan Mahmut Tomb in Çemberlitaş. His house in Diyarbakir was turned into a museum in his name.

Ziya Gokalp caused bringing up of a watchful generation no matter how little, and their pursuing university education after him. His articles in magazines such as Yeni Mecmua, Türk Yurdu show his efforts toreach a system. He showed the ways of liberation by taking Turk and Turkish as a basis in language, economy, fine arts, morals, politics and philosophy. The influence of Ziya Gokalp’s efforts was visible in language which headed towards a great simplification within ten years. It was seen in art and literature, national music, national art trends developed. Writers such as Omer Seyfettin, Halide Edip, Resat Nuri, and poets like Yahya Kemal were empowered by his Türkçülüğün Esasları book.

Ziya Gokalp weighed much Turk Medeniyeti Tarihi in particular, and wanted to complete this book definitely. But he passed away before he could do… Yakup Kadri Karaosmanoglu describes his high morals as follows: His calm head over humanly passions is like high hills close to clear sky over clouds and lightning, so he never engaged himself in the malarial waves we call daily politics even in his times he served as general center member. He always looked high, thought high.


PKK burned Ziya Gökalp Museum
13 October 2014

Statement on the Burning of Ziya Gökalp Museum

The museum named after Ziya Gökalp, the great thinker, scientist and architect of Turkism thought brought up by Diyarbakır, is the so-called separatist-destructive It has been destroyed by a band of vagrants who are destitute of humanity and civilization in the protests that started upon the calls of politicians to the streets. is real. Parties such as the BDP and HDP, which claim to defend the rights of the Kurds and do nothing but follow the instructions of the PKK-KCK, have turned the country into a place of fire with the signal from the leader of the terrorist organization in Imrali. A scientific and cultural center such as the Ziya Gökalp museum also had its share from these actions.We will not surrender Diyarbakır, one of the great cultural centers of the Turkish-Islamic civilization, to these enemies of civilization and culture. We will not let the name of Ziya Gökalp, who preached the Principles of Turkism, be erased, in spite of those who try to divide the people of this country into Turkish-Kurdish.

We will follow up on the punishment they have committed and the Ministry of Culture’s restoration of the museum as soon as possible.
It is announced with respect to the public. />
The Journal of Küçük Mecmua

The weekly journal of ideas, literature and politics, published in 1922-1923.

by Ziya Gökalp, two his return from his annual Maltese exile, unable to hold on in Istanbul. In Ankara, he went to Diyarbekir after he could not find the necessary attention at that time. It was issued with the approval of the Ankara government and some financial assistance through his friend Ağaoğlu Ahmet, who was the “general manager of the press”.Ali Nüzhet, one of the young people who helped Gökalp, with news about social and cultural activities in the city, book introductions and stories; On the other hand, Hâlis Bey took place with his articles titled “Kumuk Province” and “Diyarbekir Monuments”. Method) one, Yahya Saim (Ozanoğlu) appeared with three poems, also İhsan Hâmid (Tigrel), Hâmid Zülfü (Tigrel). Signatures such as Said Nazif (Ozankan), Recep Ferdi Mustafa İskender, Reşat Hayrettin, Cahide Vehbi, İbrahim Halil Mustafa Şevki (Ekinci), Osman Recai (January), Doctor Gafur Nüzhet and his daughter Nezihe Gafur, Harputlu Fethi, Çubukçuzade Mehmed Sıdkı (Akozan) They participated in the magazine with their articles and poems.

In Küçük Magazine Ziya Gökalp compiled many articles on sociology, philosophy, history of Turkish civilization, language, folklore and contemporary issues, various verses and a verse titled “The Battle of Manzikert”. His play has been published. Philosophical Testaments 1, II, III”, “Village and City English Ethics English Politics”, “The Genuine Nature of the Caliphate What is the Nation? How should we work for the economic revolution?”, “Family Names in Turks” and other articles, national values, as Yahya Kemal puts it, “XX.

Since its publication, the journal has supported the National Struggle. In parallel with the political developments in the country, studies have also been carried out to lay the groundwork for creating a new human type and social structure.

As he stated in his letter from Diyarbekir to M. Fuad Köprülü in Istanbul, Ziya Gökalp gave special importance to folklore and ethnography studies in this period, and he focused on this subject with the folk tales he duly compiled as well as the studies he made on the tribes in the region with the help of the young people he gathered around him. He also published his articles here. Although these are not very comprehensive, they are the first examples of folk tales compiled in Turkey.

With the article “People I: Tales” published under the general title “On Methods”, Gökalp outlined the method of determination of folk tales. Also, “Is History Science or Art?”, “History Method”, “History He brought the subject of the method of history to the agenda of scientific study in Turkey with his articles named “Witnesses in the Style”, “Traditions in the Method of History”, “Monuments in the Method of History” and “Documents”.

Ziya Gökalp’s article in the magazine was quoted by some publications in Istanbul, although its distribution to subscribers was prohibited by the censorship at the post office. Newspapers in Anatolia also included the articles in this magazine, especially Ziya Gökalp’s poems. Thirty-three issues in total were published.
There were some mistakes in the publication dates on the first page of the journal and the numbering of the issues on the cover. The 27 and 28 issues were shown as 37 and 38 on the cover, causing a record that the journal had 38 issues published in one source, and this error was repeated by other researchers using the same source. .

Küçük Magazine, which was published in the size of a book, in the size of a book, in sixteen or twenty pages, and in plain Turkish depending on the period, was closed when Ziya Gökalp went to Ankara as the head of the Copyright and Translation Committee.



Yeni Mecmua

Journal of science, ideas, art and literature.

One of them is Mehmet Talat and the other is A.The first of these began to be published weekly on July 12, 1917, with the financial support of the Committee of Union and Progress under the leadership of Ziya Gökalp. Although its owner and responsible manager, Mehmed Talat (Talat Pasha), one of the leading members of the Union and Progress, appeared, the party did not directly intervene in the publication of the magazine. The magazine, which was published in sixty-six issues in accordance with the publication period, was closed on October 26, 1918, after the fall of the Union and Progress, which was unsuccessful in the First World War, and the Armistice of Mudros, and Ziya Gökalp, who undertook the management of the magazine, was arrested and exiled to Malta. On January 1, 1923, under the direction of Falih Rıfkı (Atay), the magazine, which returned to its publication life in fifteen-day periods starting from the 67th issue, did not have a long life and was discontinued with its 90th issue on December 20, 1923. The journal, which is connected to the view of Turkism and nationalism, gathered the scholars, intellectuals and literary men of the period around it, and produced a high-level publishing in line with the phrase “weekly magazine on science, art and morality” under its title.Notably Ziya Gökalp, whose articles are frequently encountered in fields such as sociology, literature, and history, and names such as Köprülüzâde Mehmed Fuad, Ahmed Refik (Altınay), Necmeddin Sâdık (Sadak) were also influential in determining the publication policy of the journal. Yahya Kemal (Beyatlı) supported Gökalp from the very beginning of its preparation, he proposed the name “mecmua” to the magazine, and Gökalp added the adjective “new” to this name. ”, “İçtimâiyat”, “Literary Musahabesi”, “History”, “Idea Life”, “Literary History”, “History of Art”, “Music”, “Architecture”. Gökalp, who mostly wrote with the title of “İçtimâiyat”, wrote many articles for the magazine, which dealt with the past and present of Turkish culture and civilization with a Turkist view. Some of his ideas, which would later form the Principles of Turkism, were put forward for the first time in these writings. He published a series of articles examining morality under titles such as “personal” and “family morals”, and “Populism”, which he titled one of his articles, came to the fore with a sociological content for the first time.Köprülüzâde Mehmed Fuad, “Can We Write National History?” In addition to some of his writings such as, many of his works that examine the real Turkish literature in a wide spectrum spread over historical periods have been published. Köprülüzâde’s subjects related to literature and literary history are person-centered such as “Bâkî”, “Melîhî”, “Ahi”, “Sheikh Galib”, “Nigâr Hanım”; Genres such as “We Are Elevator and Elevator”, “Running Style”; Issues such as “National Literature”, “Moriasis in Literature”, “The Influence of Turks on Persian Literature”; He dealt with periods such as “The Beginning of Ottoman Literature” and “Literary Life in the Age of Conqueror”. Necmeddin Sadik mostly dealt with the issues of discipline, education and morality in his writings, in which he also took into account current issues such as war. Ahmed Refik (Altınay) became prominent with his writings on historical subjects. cities such as Edirne, Mosul, Alaşehir; Ottomans such as Naîmâ, Hoca Sadeddin, Raşid, Mustafa Efendi from Thessaloniki; Western historians such as Ranke, Treitschke, Michelet; Also, the Valide Mosques of Istanbul, Sultan III. In addition to his writings on historical structures such as Ahmed fountains and Baghdad Mansion, he also wrote on different subjects such as “Spring Views of the Past”, “Sadabad”, “Big Island in the Byzantine Era”.Consisting of “Bir Sâkî”, “Mahurdan Gazel”, “Şerefâbâd”, “Nazar”, “Songs”, “Telâki”, “Abdülhak Hâmid’e Gazel”, “Missing”, “Tahmîs-i Manzûme-i Hümâyun” The poems were later included in the book “The Wind of the Old Poetry”. Ali Canip (Method) has published some of his poems as well as a few articles on aesthetics. Other prominent names appearing in the magazine with their poems include Faruk Nafiz (Çamlıbel), Halit Fahri (Ozansoy), İbrahim Alaeddin (Gövsa) and Orhan Seyfi (Orhon), as well as Ahmed Cevat, Âkil Koyuncu, Hakkı Süha (Gezgin), Halil Nihat (Boztepe). ), İhsan Mukbil, Mehmed Fuad Köprülü (under the pseudonym M. F.), Yahya Saim (Ozanoğlu), Ali Ekrem (Bolayır) and Ziya Gökalp. In addition to his articles on Gurebahâne-i Laklakan, he appeared in the magazine with his poems “Carnation”, “Satırlar” and “Night”. Also in this period, Necip Fazıl (Kısakurek) published his first poems titled “Allah”, “My Beloved”, “Crazy”, “Kitâbe”, “The Only One”, “Drunk”, “Derbeder”, “Yârin Sesi”.Among these stories, there are those who take their subjects from history, such as “Falaka”, “Edict”, “Three Advice”, “Stump”, “Roof with Pink Pearl”, “Martyr Who Doesn’t Give Up His Head”, “Bun”. The author has also started to publish his long story “Yalsız Efe” here. Refik Halit (Karay), “Respect for Language”, “Respect for Writing”, “License in Humor”, “War Rich”, “Cinema Troubles”, as well as “Joke”, “Yatır”, “Big Ox”, “Peach Gardens” She participates in the magazine with her stories that she will later include in Memleket Hikâyeleri, such as “Yatık Emine”. Hüseyin Rahmi (Gürpınar), Yakup Kadri (Karaosmanoğlu), Mustafa Nihat (Özön) are other prominent names that appear with one or more of his stories. The magazine also includes translations of the works of short stories and novelists such as Anatole France, Ivan Turgenyef, Leon Tolstoy, Maxim Gorky, and poets and writers such as Goethe, Rousseau, Friedrich Schiller, R. Tagore. Fevzi Lütfi (Karaosmanoğlu) wrote criticism, Avram Galanti (Bodrumlu) language, Ağaoğlu Ahmet Russian literature, Tekinalp (Moiz Kohen) wrote on political and social issues, Rauf Yektâ, Mûsâ Süreyya music, Architect Kemâleddin participated in the magazine with his architectural articles.Among the serialized works are Halide Edip’s (Adıvar) Mev’ud Hüküm novel, Yakup Kadri’s essays from the Vineyard of the Eren, Ahmed Râsim’s Constitutional History-Mukaddemat as well as İlyada (Leconte de Lisle), Beyaz Geceler (Dostoyevsky). Translations are also available. The translation of Dostoevsky’s Memoirs of the House of the Dead is given as an appendix to the journal. The magazine has prepared two special issues, one for the Battles of Çanakkale (1334 r./1918) and the other for Bursa (May 1, 1923, nr. 75). Two separate editions of the Çanakkale special issue were made with new letters (haz. Muzaffer Albayrak, Istanbul 2006; hz. Ayhan Özyurt – Murat Çulcu, Istanbul 2006). A large number of image materials such as photographs and pictures were also included in the magazine, usually on the middle page. Researchers such as Bilal Kırmızılı, Sebahattin Küçük and Zehra Yamaç prepared a master’s thesis on Yeni Mecmua.

The first issue of the second journal, named Yeni Mecmua, was published on May 5, 1939. Its owner is A. Cemal and its responsible manager is M. Faruk. It is understood that the magazine continued its publication for a while after its 120th issue, which was published on August 12, 1941.Peyami Safa wrote articles under the titles “From Week to Week” and Nurullah Ataç “With the Eyes of the Critic”, Sermet Muhtar Alus has discussed the daily life and some customs of old Istanbul in his ongoing articles. Hakkı Süha Gezgin’s articles under the title of “Literary Portraits”, in which most of the living poets and writers of the period were discussed, aroused interest and led to some discussions (these articles were made into a book by Beşir Ayvazoğlu in 1997 under the name Literary Portraits). Among the serialized articles are Refik Halit’s “Exile”, Peyami Safa’s (with the signature of Server Bedi) “Bloody Roses”, Sait Faik’s “Medârımaîşet”, Vâ-Nû’s “Highlight Pursuit” and Mehmet Zeki Pakalın’s “Tanzimat”. The Grand Viziers from Turkey to the Republic are also included. Sait Faik Abasıyanık, Kenan Hulusi Koray, Server Bedi and Refik Halit Karay are the signatures that draw attention with their stories. Necip Fazıl Kısakürek’s poem “Symphony” (Çile), who participated in the magazine with his articles for a while, was first introduced as the poet’s new work through an interview with him, and was published in four parts one after the other from the third issue.Ömer Rıza Doğrul, “Mehmet Âkif”, “Ubeydullah Efendi”, “Galile”, “Tolstoy”, “Mûsâ”, many of whom are the subject of “great geniuses who dragged the masses”, Nurullah Berk talks about Turkish decorative arts or carries the title “soldier painters” It draws attention with its art writings. Ibnülemin Mahmud Kemal, Refik Halit Karay, Halit Ziya Uşaklıgil, M. Fatin Gökmen, Yakup Kadri Karaosmanoğlu are the writers and scientists interviewed. Some colorful figures such as Manisa Tarzan can be added to these. Other notable articles in the magazine include Sabiha Zekeriya Sertel and Eşref Edip’s (Fergan) “What is the Fikret-Akif Case?”, Adnan Giz’s “London in Turkish History and Literature” and Kaya Bilgegil’s poem “Autumn”. In addition to corners such as “A Novel” and “Books of the Week”, there are also pages devoted to cinema and theatre. The films “Allah’s Paradise”, “Kahveci Güzeli” starring Münir Nurettin Selçuk and “Akasya Palas” based on a work by Mahmud Yesari were introduced on these pages.


PANEL / 90th DAY OF YOUR DEATH.Dr. Mustafa Erkal – Chairman of the Intellectuals Hearth

Prof. Dr. Özkul Çobanoğlu – Hacettepe University Turkish Folklore Lecturer

Dr. Lütfü Şahsuvaroğlu – Researcher & Author


Ziya Gökalp on the 100th Anniversary of Turkish Sociology < br/> Editor: Assoc.Prof.Serdar Sağlam
Dimensions: 23.5 x 16.5
Page: 606
ISBN: 978-975-7739-84-5

Sezenler Sokak Nu:4/12 Sıhhiye Ankara
Phone: 0 (312) 229 69 74
https: // www.turkyurdu.com.tr
e-mail: [email protected]

Ziya Gökalp is indisputably the most important person who contributed to the introduction, establishment and dissemination of sociology in our country. He evaluated sociology as an opportunity to understand and solve the situation of the Ottoman state and society. Gökalp is one of the leading thinkers and theorists of Turkish nationalism, which was called Turkism in the period.

In the 1914-1915 academic year, under the leadership of Ziya Gökalp, the “İlm-i İçtima-i” (sociology) course was included in the curriculum of the Istanbul Darülfünun literature branch.

This book, which we call ‘Ziya Gökalp – Türk Yurdu Writings in the 100th Anniversary of Turkish Sociology’, was compiled from the 104-year corpus of Türk Yurdu journal.



Our God is one God
There is no other salvation for us
Worshiping two is a sin
La ilahe illallah

There can’t be a few souls in the dorm
You can’t have more than one conscience
You can’t have a common life
La ilahe illallah

Souls rise and when the souls are in one place
A curtain of hair is born
An eye is born inside
La ilahe illallah

An eye becomes Yezdan
The nation will become that homeland
Customary consensus will become the Qur’an
La ilahe illallah

Ziya Gökalp

Ziya Gökalp Bibliography

1- Ziya Gökalp, Kemalism and Corporatism in Turkey, Taha Parla, İletişim Yayınları, İstanbul 1989

2- The Novel of a Man of Ideas, M.Emin Erişirgil, 1951

3- Ziya Gökalp, Ali Nüzhet Göksel, 1953

4- Ziya Gökalp Bibliography, Cavit Orhan Tütengil, 1954

5- 95th anniversary of his birth.Dr. Orhan Türkdoğan, 1983.

7- Ziya Gökalp’s Chronology, Ministry of Culture Publications, 1981

8- Ziya Gökalp and Religion, İstanbul, 1977

9- What Has Been Said About Ziya Gökalp What Has Been Written, Şevket Beysanoğlu, Ziya Gökalp Association Publications, 1978

10- Ziya Gökalp’s Sociology of Education, Assoc. Hikmet Yıldırım Celkan, Ministry of National Education Publications, Istanbul, 1990

11- Ziya Gökalp Collection, Fevziye Abdullah Tansel, Ankara, 1952

12- Ziya Gökalp, İsmail Hakkı Baltacıoğlu, Diyarbakir Promotion and Tourism Association Publications, Istanbul, 1966

13- Selected Articles by Ziya Gokalp, Kazım Nami Duru, New Culture Publications, Istanbul, 1940

14- Ziya Gökalp, Kazım Nami Duru, Milli Eğitim Publishing House, İstanbul, 1965

15- A Novel of an Intellectual Man, Ziya Gökalp, Mehmet Emin Erişirgil, İnkılap Publishing House, İstanbul, 1951

16- Ziya Gökalp (his life-art-work), Ali Nüzhet Göksel, Varlık Publications, İstanbul, 1952

17- Notes on Ziya Gökalp, Cavit Orhan Tütengil, Varlık Publications, İstanbul, 1954

18- Ziya Gökalp, Hilmi Ziya Ülken, Kanaat Publishing House, Istanbul, 1939

19- Ziya Gökalp, Hasan Tuncay, Toker Publications, (100 great literary figures, great poets), Istanbul, 1974

20- Some in Ziya Gökalp’s Sociology Evaluation of Concepts, A.U. Faculty of Business Publications, Erzurum, 1970

21- Ziya Gokalp and His Economic Ideas, IU. Institute of Economics and Social Sciences Publication, No:14.Issue

27- Ziya Gökap Association, M. Zeki Sofuoğlu, Journal of Türk Yurdu, June 1960, Issue: 285

28- Ziya in the October 1960 issue of Turkish Yurdu Journal While Gökalp’s picture was moved to the cover, Prof.Dr. Necati Akder, “Ziya Gökalp and the Cultural Depression”, Prof. Z. Fahri Fındıkoğlu wrote articles titled “The Year of Ziya Gökalp” and Faik Gözübüyük wrote articles titled “About Ziya Gökalp”.

29- Poet Ziya Gökalp, Assoc. Faruk Kadri Timurtaş, Türk Yurdu Magazine, November 1960, Issue: 290

30- In the meeting held by the Turkish Hearths on the occasion of the 36th anniversary of Ziya Gökalp’s death, Captain Ahmet Er, Hayri Mumcuoğlu, Prof.Reşat Aktan were present. speeches made by the names were published under the title of “Ziya Gökalp Commemoration Ceremony” (Türk Yurdu, November 1960, Issue 290)

31- Texts from Ziya Gökalp on the occasion of his birth anniversary: ​​İctimaiyat ve Fikriyat, Ziya Gökalp, Türk Yurdu Dergisi, January 1960, Issue: 292

32- HEYD, URIEL 1950, Foundations of Turkish Nationalism: The Life and Teachings of Ziya Gökalp. london Luzac.

33- TÜTENGIL, CAVIT O.Istanbul: Kanaat Kitabevi (publishing date could not be determined)

35- ZİYA AL-DİN , FAKHRİ 1935 Ziya Gökalp, sa vie et sa sociologie: Essai sur l’inftuece de la sociologie française en Turquie. Nancy (France): Berger-Levrault.

36- Ziya Gökalp’s Novel of a Man of Ideas
Mehmet Emin Erişirgil, Remzi Bookstore



Leave a Reply

Your email address will not be published. Required fields are marked *

Back to top button

Adblock Detected

Adblock Detected