The reforms were guided by educational and scientific progress, and based on the principles of positivist and rationalist enlightenment. They were implemented under the leadership of Mustafa Kemal Atatürk in accordance with Kemalist ideology. Members of Republican People's Party, mostly graduates of the 'modern schools' that were established during Tanzimat era, applied their western-inspired modernization to all areas of government.
The reform movement began with the modernization of the constitution, including the adaptation of European laws and jurisprudence to the needs of the new Republic. This was followed by a thorough secularization and modernization of the administration, with particular focus on the education system. The development of industry was promoted by strategies such as import substitution and the founding of state enterprises and state banks. Central to these reforms were the belief that Turkish society would have to Westernize itself both politically and culturally in order to modernize.
Not only were all the social institutions of Turkish Society reorganized, but the social and political values of the state were replaced as well. This new, secular state ideology was to become known as Kemalism, and it is the basis of the democratic Turkish republic. Since the establishment of the republic the Turkish military has perceived itself as the guardian of Kemalism, and it has intervened in Turkish politics to that end on several occasions. While this may seem contrary to democratic ideals, it should be considered in the light of Turkish history, ongoing efforts to maintain secular government, and the fact that the reforms were implemented at a time when the military occupied 16.9% of the professional job positions (the corresponding figure today is only 3%).
The most fundamental reforms allowed the Turkish nation to exercise popular sovereignty through representative democracy. This involved dissolving the two main offices that had claims over the sovereignty of the people; the Ottoman Dynasty on November 1, 1922, and the Caliphate on March 3, 1924. Following the latter, the Sultan and his family were declared personae non gratae of Turkey and exiled.
Those ancient institutions were replaced by the Turkish republic that was proclaimed on October 29, 1923, and the subsequent adoption of the Turkish Constitution of 1924. The bicameral system of the Ottoman Empire — composed of an Upper house of viziers, assigned by the Sultan, and a lower house of deputies selected by two-level elections — was dissolved. The new system, which gave primacy to national independence and popular sovereignty, established the offices of Prime Minister and President while placing legislative power within a unicameral Grand National Assembly. The Assembly was elected by direct election using a type of proportional representation.
The establishment of the republic did not mean the end of reform, as Atatürk and his fellow 'revolutionaries' continually presented their reform agenda before The Assembly. They had no choice but to subject their proposals to the scrutiny of The Assembly because only that body had authority to approve them.
The direct involvement of the Executive at this level of the legislative process may have been contrary to the spirit if not the letter of the new constitution (and the concept of the separation of power expected within a representative democracy), but it was legitimised by the ongoing approval of the electorate. Through this, at least at the legislative level, the fledgling democracy developed while awaiting the true multi-party elections that were to take place in 1945.
The establishment of popular sovereignty involved confronting centuries-old traditions. As such, the reform process was characterised by a struggle between progressives and conservatives; on one side Atatürk and his reform-minded liberal elite, on the other the broad mass of uneducated, conservative common people.
The changes were both conceptually radical and culturally significant. The religious education system was replaced by a national education system on March 3, 1924, and the office of caliphate, held by the Ottomans since 1517, was abolished on the same day.
Furthermore, the changes meant the end of the millet system of religious/ethnic communities. The people of each millet had traditionally enjoyed a degree of autonomy, with their own leadership, collecting their own taxes and living according to their own system of religious/cultural law. Naturally ultimate authority in all cases resided in the Sultan.
Under the Kemalist reforms official recognition of the millets was withdrawn, to be replaced by a common, secular authority. Many of the religious communities failed to adjust to the new regime This was exacerbated by the emigration or impoverishment, due to deteriorating economic conditions, of families that hitherto had financially supported community institutions such as hospitals and schools.
The secularism of the Kemalist state, however, did not mean that it was antitheistic or anti-Islamic. It acted firmly against anti-religious acts, and asserted the equality and rights of all Turkish citizens to the protection of the Republic. The state protected freedom of worship while itself standing aloof of any form of religious influence.
It is true that Kemalist ideology targeted political Islam, but only because it posed a threat to the independence of the state and its ability to govern with equal concern for all. In fact, the Kemalist state's support for Islam was demonstrated by the establishment of Directorate for Religious Affairs (Diyanet İşleri Başkanlığı), created "to execute the works concerning the beliefs, worship, and ethics of Islam, enlighten the public about their religion, and administer the sacred worshipping places".
|November 1, 1922||Abolition of the office of the Ottoman Sultan.|
|October 29, 1923||Proclamation of the Republic - Republic of Turkey.|
|March 3, 1924||Abolition of the office of Caliphate held by the Ottoman Caliphate.|
The Ottoman Empire had a social system based on religious affiliation and religious insignia extended to every social function. It was common to wear clothing that identified the person with their own particular religious grouping and accompanied headgear which distinguish "rank", "profession" throughout the Ottoman Empire. The turbans, fezes, bonnets and head-dresses surmounting Ottoman styles show the "sex", "rank" and "profession" (both civil and military). These styles were accompanied with a strict regulation beginning with the reign of Süleyman the Magnificent. Sultan Mahmud II followed on the example of Peter the Great in Russia in modernizing the Empire and used the dress code of 1826 which developed the symbols (classifications) of feudalism among the public. Kemalist view of change, like the Reforms of Peter I of Russia or Sultan Mahmud II, was achieved through introduction of the progressive customs by decrees, while banning the traditional customs. The view of their social change proposed; if the permanence of secularism was to be assured by removal of persistence of traditional cultural values (the religious insignia), a considerable degree of cultural receptivity by the public to the further social change could be achieved. The "dress code" give a chance for removal of persistence of traditional values in the society.
Kemalist's defined a non-civilized (non-scientific, non-positivist) person was a person who was functioning within the boundaries of the superstition. Ulema was not a scientific position, and it was acting with superstitions developed throughout centuries, their name was "Gerici". On February 25 1925 parliament passed a law stating that religion not to be used as a tool in politics. The question become how this law could be brought to alive in a country its scholars are dominated by Ulema. Kemalist ideology waged a war against superstition by banning the practices of Ulema and promoting the civilized way ("westernization") with establishing lawyers, teachers, doctors... The ban over Ulema's social existence came in the form of "dress code." The strategic goal was to change the large influence of Ulema over politics by removing them from social arena. However, there was the danger of being perceived against religion. Kemalist's defended "Islam viewed all forms of superstition (non-scientific) nonreligious". The Ulema's power was established during Ottoman Empire with the conception that secular institutions were all subordinate to religion; the Ulema were emblems of religious piety, and therefore rendering them powerful over state affairs. Kemalists claimed "the state will be ruled by positivism not superstition." A good example was on the practice of medicine. Kemalist wanted to get rid of superstition extending to herbal medicine, potion, and religious therapy for mental illness, which all were practiced by Ulema. They excoriated those used herb medicine, potions, and balms, and instituted penalties against the religious man who claimed they have say in health and medicine. On September 1 1925, the first Turkish Medical Congress was assembled, which was only four days, August 27, after Mustafa Kemal was seen at Inebolu wearing a modern hat and one day, August 30, after the tr:Atatürk'ün Kastamonu Nutku.
To the end of eliminating the wearing of religious clothing and other overt signs of religious affiliation became officially controlled with gradual steps. Beginning in 1923, a series of laws progressively limited the wearing of selected items of traditional clothing. Mustafa Kemal first made the hat compulsory to the civil servants. The guidelines for the proper dressing of students and state employees (public space controlled by state) was passed during his lifetime. After most of the relatively better educated civil servants adopted the hat with their own he gradually moved further. The tr:Şapka İktisası Hakkında Kanun introduced the use of Western style hats instead of the fez. Legislation did not explicitly prohibit veils or headscarves and focused instead on banning fezzes and turbans for men.
Another control on the dress passed on 1934 with the tr:Bazı Kisvelerin Giyilemiyeceğine Dair Kanun. It banned religion-based clothing, such as the veil and turban, while actively promoting western-style attire.
The reforms in the Turkish civil code, including those affecting women's suffrage, were "breakthroughs not only within the Islamic world but also in the western world".
Legal equality between the sexes was instituted between 1926–34 with changes to a multitude of rules and regulations. Women gained many rights for the first time, including the rights to vote and own property.
Turkish women's rights campaigners differed from their sisters (and sympathetic brothers) in other countries. Rather than fighting directly for their basic rights and equality, they saw their best chance in the promotion and maintenance of Kemalist reform, with its espousal of secular values and equality for all, including women.
Turkish women are now free, of course, to cover their heads or not. Despite this now longstanding freedom, many women, especially older women, still feel compelled to cover their heads. Georgia Scott, an American magazine art director who spent a year surveying women's head coverings, offers the following quote to illustrate the generational differences in attitude towards headware in modern Turkey:
|*November 25, 1925||Change of headgear and dress|
|November 30, 1925||Closure of religious convents and dervish lodges.|
|June 21, 1934||Law on family names.|
|November 26, 1934||Abolition of titles and by-names.|
The leading legal reforms instituted by Mustafa Kemal included a secular constitution (laïcité) with the complete separation of government and religious affairs, the replacement of Islamic courts and Islamic canon law with a secular civil code based on the Swiss model, and a penal code based on that of Italy (1924–37). The reforms also instituted legal equality and full political rights for both sexes December 5, 1934, well before several other European nations.
In 1920, and today, the Islamic Law does not contain provisions regulating the sundry relationships of "political institutions" and "commercial transactions". The Ottoman Empire dissolved not only because of its outdated systems, but also its traditions were not applicable to the demands of its time. For example, the rules relating to "criminal cases" which were shaped under Islamic Law were limited in serving their purpose adequately. Beginning with the 19th century, the Ottoman Islamic codes and legal provisions generally were impracticable in dealing with the wider concept of social systems. The non-Muslim millet affected with the Age of Enlightenment in Europe modernized the Christian Law. Islamic Law and Christian Law became drastically different. Polygamy has not been practiced by law-abiding citizens of Turkey after Atatürk's reforms, in contrast to the former rules of the Megelle. There were thousands of articles in the Megelle which were not used due to their inapplicability.
Legal reforms of Kemal could be perceived as the last step of a failed history of modernization in Ottoman Empire. The Ottoman Empire tried to modernize the code with the reforms of 1839 (Hatt-i Sharif). Hatt-i Sharif tried to end the confusion in the judicial sphere by extending the legal equality to all citizens. In 1841 a criminal code was drawn up. When the Empire dissolved, there was still no legislation with regard to family and marital relationships. The adaptation of laws relating to family and marital relationships is an important step which is attributed to Mustafa Kemal.
|December 5, 1934||Full political rights, to vote and be elected, to women.|
|March 1, 1926||Introduction of the new penal law modeled after the Italian penal code.|
|October 4, 1926||Introduction of the new civil code modeled after the Swiss civil code.|
|February 5, 1937||The inclusion of the principle of laïcité in the constitution.|
The educational reforms combined with the opening of People's Houses throughout the country and the active encouragement of people by Atatürk himself with many trips to the countryside teaching the new alphabet. However, "its effect on the struggle against illiteracy was disappointing".
The literacy reform was also supported by strengthening the private publishing sector with a new Law on Copyrights and congresses for discussing the issues of copyright, public education and scientific publishing.
With the unification of education, along with the closure of the old-style universities, applied a large-scale program of science transfer from Europe. One of the corner stone of educational institutions, the University of Istanbul, accepted German and Austrian scientists who the National Socialist regime in Germany had considered `racially' or politically undesirable. This political decision was accepted as the building the nucleus of science as a modern institution in Turkey. The reform aimed to break away the traditional dependency [since the Ottoman Empire] on the transfer of science and technology by foreign experts.
Adaptation of technical vocabulary is another step of modernization, which was tried thoroughly. Vernacularization and simplification of the non-technical Turkish was made on the ground that the language of Turkish people should be comprehensible by the language they use. A good example is the Turkish word "Bilgisayar" (bilgi = "information", sayar = "counter"), which was adapted for the word "Computer".
Another important part of Atatürk's reforms encompassed his emphasis on the Turkish language and history, leading to the establishment of Turkish Language Association and Turkish Historical Society for research on Turkish language and history, during the years 1931–2.
|March 3, 1924||The unification of education|
|November 1, 1928||Adoption of the new Turkish alphabet|
|1931||Establishment of Turkish Language Association for regulating the Turkish language|
|1932||Establishment of Turkish Historical Society for research on history|
|January 1, 1928||Establishment of Turkish Education Association for supporting children in financial need and contributing to the educational life.|
|(May 31, 1933)||Regulation of the university education|
Economic reforms included the establishment of many state-owned factories throughout the country for the agriculture, machine making and textile industries.
Many of these grew into successful enterprises, only to be privatized during the latter part of 20th century.
Atatürk considered the development of a national rail network as another important step for industrialization. In 1927 he established the Turkish State Railways, developing an extensive rail network in a relatively short timespan.
|24 July 1923||Abolition of capitulations with Treaty of Lausanne|
|1927||Establishment of Turkish State Railways|
|1924||The Weekend Act (Workweek:Monday to Friday become work days)|
|1925||Establishment of model farms; Atatürk Orman Çiftliği|
|1925||The International Time and Calendar System (Gregorian calendar, Time zone)|
|1926||The Obligation Law|
|1926||The Commercial Law|
|1933||The System of Measures (International System of Units}|
|1933||First Five Year Development Plan (Planned economy)|
|1937||Second Five Year Development Plan (Planned economy)|
Probably the most controversial area of reform was that of religion. The policy of state secularism ("active neutrality") met with opposition at the time and it continues to generate a considerable degree of social and political tension. However, any political movement that attempts to harness religious sentiment at the expense of Turkish secularism is likely to face the opposition of the armed forces, which has always regarded itself as the principal and most faithful guardian of secularism. A historical example is the case of Prime Minister Adnan Menderes, who was overthrown by the military in 1960.