The Intellectual Problem of the Turkic World in the 21st Century
“In modern history, neither a significant revolution nor a significant counter-revolution has occurred without the involvement of intellectuals. Intellectuals are the parents and, of course, the children of ideological movements.” Edward W. Said, Intellectual [1]
The year is 1883. Gaspıralı İsmail Bey’s petitions to the Tsarist government are continuously rejected. İsmail Bey could only obtain the necessary permission for a newspaper to be published in Turkish in Petersburg on the condition that it be printed alongside a Russian translation. The permission was granted, but the difficulties did not end there. Before printing, the newspaper had to be sent to Petersburg, pass through Russian censorship, and could only be published with the approval of Vasiliy D. Smirnov, known for his hostility towards Turks. Articles written by İsmail Bey had to be translated into Russian and shuttle back and forth between Crimea and Petersburg. After long efforts, Gaspıralı succeeded in transferring the censorship of his newspaper from Petersburg to Akmescit (Simferopol) and placing it in the hands of a Karaite there. This newspaper, published with great difficulty, became the voice and cry of the Turkic world in its time, resonating for many years among Turks in Turkey, Iran, Afghanistan, and especially East Turkestan. Sultan Abdülhamid initially viewed this movement positively; however, when the newspaper became the most widely read in Turkey, the Sultan grew suspicious and banned its entry into Turkey. [2]
Yes, as you might have guessed, I am talking about the story of the Tercüman newspaper. Published 136 years ago by Gaspıralı, it was read almost throughout the Turkic world and awakened many.
The year is 2019... Although there are many Turkish nationalist intellectuals, academics, and writers in Turkey, and despite this era being called the age of technology, we do not have a website or printed publication as influential as the Tercüman newspaper published 136 years ago. Those that do exist are struggling to survive.
Then let me ask my questions:
What has been the most successful publication for Turkish nationalists in reaching the Turkic world over the past 136 years? Or is it still the Tercüman newspaper printed 136 years ago?
Since the early 2000s, how many Turkish nationalist intellectuals are recognized throughout the entire Turkic world?
When you think of intellectuals of the Turkic world, how many of those names are still alive and recognized by the Turkic world?
If most of the names you recall are deceased figures, then doesn’t this reveal an intellectual problem in the Turkic world?
Yes, unfortunately, an intellectual problem does emerge. Intellectuals, who are the parents and children of ideological movements, enlighten society on the one hand, and on the other, serve as role models for young people, facilitating the transmission of movements to the future. However, today, Turkish nationalist youth lack intellectuals whom they can see as role models and who would inspire them to serve the Turkic world with great enthusiasm. Let us examine this situation a little more closely…
On the Lack of Role Models
The Tatar intellectual Ayaz İshaki, when speaking of Gaspıralı, said, “For the Turkish Hearths and the Turkic World, Gaspıralı is almost the common prophet of the Turkic world,” emphasizing that he was a guiding and exemplary figure for everyone. Another intellectual, Ziya Gökalp, was taken as a role model by Atatürk. Atatürk is undoubtedly a role model not only for the Turkic world but for the entire world in terms of leadership. We can mention many such examples—figures who influenced each other and nurtured thought leaders for the next generation…
Until the 2000s, Turkish nationalism produced many valuable names. However, since the 2000s, it has entered a period of scarcity due to both the depoliticization of youth and intellectuals being defeated by politics or becoming politicians themselves. Edward Said questioned this situation in his work Intellectual:
“In the twentieth century, with the increase in the number of people belonging to a general group called intellectuals and intelligentsia—managers, professors, journalists, computer or government experts, lobbyists, scholars, unionized columnists, consultants—who receive money in exchange for ideas, one must ask whether a person can still exist as an independent voice as an intellectual.” [3]
When we apply this inquiry to the Turkic world, the number of living intellectuals we can name is no more than the fingers on one hand! Generally, these are individuals with a strong political orientation. For example, we can mention Abdülcemil Kırımoğlu. If I were to name an intellectual whose political aspect is less dominant, I would certainly mention the Kazakh poet Mukhtar Shakhanov.
Everyone reading this article has probably thought of names like Cengiz Dağcı, Cengiz Aytmatov, and Turan Yazgan. Do not think I have forgotten these names because I asked about living Turkic world intellectuals. Each of them is a genuine Turkic world intellectual with extremely important contributions. However, as I mentioned, they are not included within the limits of my question.
If you ask any Turkish nationalist who reads and writes in Turkey about their ideas concerning the Turkic world, the most likely first name they will mention is Gaspıralı. This is a beautiful but insufficient situation. When in 2019, examples for a topic concerning the Turkic world are still given from 136 years ago, a serious internal self-examination becomes necessary.
You cannot convince the youth of the Turkic world of the Turan ideal without personalities around whom they can gather. The existence of many different factions within the nationalist community is due more to an intellectual void than intellectual richness. If you do not have enough writers to present yourself to your audience, every person who writes becomes an opinion leader. Such opinion leaders do more harm than good. When you investigate, you will see that these kinds of figures are usually academics or politicians, and their teams are their students. Then we move on to another question: Are the academics of the Turkic world intellectuals?
Academics and Intellectuals
“Intellectuals are not those who strive to perfect atomic weapons and the splitting of the atom. Those people are called scientists. But those who discuss the destructive power of these weapons on society are intellectuals. They approach concrete tools critically, are not appointed by anyone, and therefore are lonely in society.” [4] J. Paul Sartre
When speaking of the Turkic world, the type of intellectual we need is one who serves not because of their field but because of their passion. Love for the Turkic world is based on voluntarism. You cannot expect compensation or be granted position and rank. Most of our academics who study and write about the Turkic world do so because their field is the Turkic world. Their social recognition is the heavy title of “Turkic world intellectual.” However, these individuals receive incentives and promotions through these writings. Yes, of course, they do valuable work, but I believe the title of Turkic world intellectual also burdens academics.
Looking at Atsız Bey, he was a person who sincerely believed and conveyed his ideal without any office, position, or rank. His novel "Bozkurtlar" (The Gray Wolves), together with Gökalp’s "The Principles of Turkism," still serves as the qualification for Turkism. He influenced youth, never compromised himself, and proved himself as a man of movement and ideas rather than politics. What saddens me is that today I cannot point to such a living figure as an example. We need someone whose ideas, writings, and stance can illuminate not only Turkey but the entire Turkic world.
Of course, we do have intellectual academics. However, they either do not reach the public or do not understand the public. They write and speak only for those who think like themselves. Yet, historical figures who were the parents of ideological movements were not such people.
What Is Our Duty?
Dear readers, our duty is first and foremost to sincerely believe in the Turkic world. Then, by carefully reading everyone who writes about the Turkic world, we must examine the responses to these ideas in 2019 and reinterpret them. We must analyze the shortcomings of the Turkic world and every issue we have not touched upon, propose solutions, and gain the power to convey these to everyone. Yes, it is clear that the Turkic world has an intellectual problem today. It is our duty to correct what is clear. When Turkish nationalists speak about the Turkic world 100 years from now, in 2119, they should no longer be discussing the “common alphabet issue” in the Turkic world. Those who will solve these problems and explain them, who will empathize with the Turkic world’s troubles, must be us.
Our stories, novels, and essays should intricately embroider the Turkic world. The fundamental solution to the Turkic world’s intellectual problem lies in understanding the present well. Only in this way can the Turkic world reach enlightenment. As the great poet Mehmet Akif said:
“It is right for a homeland without owners to perish,
If you become its owner, this homeland will not perish!”
For us Turkish nationalists, lovers of the Turkic world, the homeland is definitely Turan. Owning it and shining light is our sole duty.
Mahmut Esad Kıraç
References
[1] W. Said Edward, Intellectual, Ayrıntı Publications, p.27
[2] Kanlıdere Ahmet, From Socialism to Turkism: Kazanlı Ayaz İshaki, Ötüken Publications, p.128
[3] W. Said Edward, Intellectual, Ayrıntı Publications, p.72
[4] Sartre, J. Paul, On Intellectuals, Can Publications