The Bedouin sociology holding Turkish identity captive

The Anatolian Seljuks, who suffered a crushing defeat against the Mongols at the Battle of Köse Dağ (1243), would fall into the position of vassals (dependents) to the Tabriz-based Ilkhanate. After Köse Dağ, it was not Konya but Tabriz that held sway in Anatolia. In the 13th century, the Anatolian Seljuks were politically under Mongol influence and culturally under Persian influence. As you can see, the subjects of the Seljuks were Turks, but the language of the madrasa was Arabic and the language of the bureaucracy was Persian! Under these conditions, the Turkish identity and the Turkish language would be saved from total extinction thanks to the Turkmens, who made Anatolia their homeland with their summer and winter pastures!

The Mongol garrisons stationed at strategic points in Anatolia would continue to exist as an element of pressure for the Ilkhanate's political and financial sovereignty in Anatolia, but they would not have a serious or lasting impact in cultural terms. Yunus Emre and his contemporary Turkmen dervishes/abdals, as faith leaders deeply respected by the people, would be extremely effective in protecting the national identity and maintaining the Turkish presence in Anatolia.

Who would have thought that the Turkish language and Turkish identity, which survived despite the Mongol invasion that ravaged Anatolia and burned down cities and towns, would be under threat again 8 centuries later? The Mongol military invasion, which was limited to political sovereignty and tax collection, is a reality of the past, while the Arab/Bedouin socio-cultural invasion is the bitter reality of today. The process of 'Bedouinization,' pursued as the antithesis of Turkish identity, is being legitimized under the mask of faith.

As a result of the strategy we have described, it should be considered that even those with opposing views refer to Arab/Persian, Salafi/Wahhabi mujtahids in their approaches and interpretations regarding Islam.

Islam spread from the Arab geography, but the Persians Persianized Islam with their Shiite interpretation. The Turkish interpretation of Islam, however, was gradually narrowed down over time for various reasons that will be the subject of a separate article. It should be considered that the name of the Turkmen dervish Yunus Emre, whom the people call "Our Yunus," is not even mentioned today.

The disaster that has befallen Turkey is that Bedouin sociology has penetrated the capillary vessels of society like a cancerous tumor. The fact that the Al-Azhar and Salafi understanding, which excludes Maturidism, has gone far beyond religious belief constitutes the essence of the problem.

Turkish identity and the values related to this identity are under serious threat. The inversely proportional equation between excluded Turkishness and rising value Bedouinism, which has become state policy, is the bitter reality of today. October 29, 1923, was a contemporary, national, and secular state/regime design that went far beyond the proclamation of the Republic. It must be realized before it is too late that those who hold an understanding that is in tissue incompatibility with the October 29, 1923, state/regime equation are step-by-step implementing another regime/state architecture based on Bedouin sociology, which is the antithesis of national identity.

It should be known that if this process continues, society will sociologically go back 500 years and there will be a definitive break from the civilized world. Turkey and the Turkish Nation are being subjected to a loss of identity that goes far beyond a regime change, a loss of the values that created and sustained them, and a total Mankurtization!