Secularism, nation-building, imperialism, and foreign policy

In the history of the Republic, March 3, 1924, is a significant date that secularized Turkey through the three Revolution Laws. The Caliphate was abolished. Secular and scientific education was implemented with the Law on Unification of Education (Tevhidi Tedrisat Kanunu). The Ministry of Sharia and Foundations and the Ministry of the General Staff were abolished, and in their place, the Presidency of Religious Affairs, the General Directorate of Foundations, and the General Staff were established. 

In 1925, dervish lodges and shrines were closed, and titles associated with them were banned. Immediately after, in 1926, the Civil Code was a very important step. It was a highly progressive move in the context of equality before the law for all citizens, both men and women. Subsequently, with the amendment made in 1928, the provision in Article 2 of the Constitution stating that "the religion of the State of Turkey is Islam" was removed; this article was a remnant of the 1876 Ottoman Constitution. Furthermore, the word "vallahi" (by God) in the oath of members of parliament was replaced with the phrase "I swear on my honor." In 1934, women were granted the right to vote and be elected. In 1937, secularism was incorporated into the Constitution. 

These steps taken in the early period of the Republic are important. Let us come to the present day...

Secularism was taught to us in schools in its shortest, simplest, and most basic definition as the separation of religious and worldly affairs. It was correct. With this definition, secularism was taught as the foundation and guarantee of freedom of religion and conscience. Later, as we grew older, we learned that secularism is also related to the root and source of sovereignty. It was correct. Secularism was also the principle that those who govern derive their authority to rule from a non-religious, non-divine source.

These definitions regarding secularism always taught us this: Democracy cannot exist without secularism. In other words, secularism is the fundamental condition and prerequisite of democracy. Not every secular regime may necessarily be a democracy, but every democracy must necessarily be secular. The connection of secularism to the source of sovereignty, and its relationship with the administration relying on a non-religious, non-divine source, is also the foundation of democracy. Because popular sovereignty—national sovereignty—cannot be realized in any other way.

Secularism is closely related not only to democracy but also to reason, science, free thought, freedom of expression, national sovereignty, social peace, and class consciousness. Secularism is indispensable for democracy, national sovereignty, and the republic.

The "fake republicans" in our country distorted concepts for years because they claimed that democracy could exist without secularism, viewed the FETO terrorist organization—an apparatus of US imperialism—as a civil society organization, attended its meetings, gave speeches, presented papers, and reached a consensus with FETO in their opposition to Atatürk and the Republic.

For example, they explained the concept of "civil" as "non-military" for years. Among those who did this were also media-savvy professors of sociology, political science, and international relations from prestigious state and foundation universities. However, "civil" does not mean non-military; it means non-clerical. That is why secularism and civility are intertwined. In civil society and the public sphere, secularism is essential for the development of political consciousness and the development of citizen consciousness.

Whether civil society organizations or democratic mass movements come together for ideological demands, environmental concerns, to educate children of impoverished families, or to combat violence against women, the essence of the people meeting in these organizations is consciousness, willpower, and volunteerism. They elect their own leaders. If they wish, they can run for office and be elected. They engage in democratic competition. However, in structures like sects and religious communities—which prominent ministers, deans, university professors, 'fake' republicans, FETÖ's leftists, FETÖ's liberals, and FETÖ's social democrats view as civil society organizations—there is no independent consciousness, free choice, or democratic competition. There is only allegiance, obedience, and loyalty to the sheikh or the leader.

Without secularism, democracy cannot take root. Without secularism, there is no freedom of belief or thought. Bülent Ecevit's famous phrase, 'secularism that respects beliefs,' is an incorrect explanation in this regard. Because secularism, by its very definition, is already respectful of beliefs. It is impossible for secularism, which is the guarantor of freedom of religion and conscience, to restrict or act disrespectfully toward freedom of religion and conscience.

A secular state is respectful of all kinds of religious beliefs. It remains at an equal distance from them all. It prevents one from establishing dominance over another. If a group of believers cannot express itself, or if a religious community is under pressure and cannot fulfill the requirements of its faith or religion, then the secular state is failing to perform its duty.

Secularism not only prevents religion from interfering in state, legal, political, scientific, educational, and administrative affairs, but it also prevents the state from interfering in the religion or non-religion of its citizens. Furthermore, the state is obligated to prevent a segment of its citizens from exerting pressure on other citizens in the name of religion. This is because secularism is also the guarantor of a pluralistic social structure. It prevents the oppression of any religion or sect.

Secularism is also decisive in overcoming feudalism. It is the foundation for becoming a society of citizens rather than a society of religious communities.

Secularism is also essential for foreign policy. This is because it prevents a religious or sectarian perspective from dominating foreign policy. In this respect, secularism is also mandatory for the struggle against imperialism. Because the religious, sectarian, and ethnic identities that imperialism uses most to divide nations, dismantle states, and pit societies against one another live together in peace in a secular order. Secularism prevents these from being used, exploited, or provoked for political purposes. Therefore, a secular society does not fall into such traps set by imperialism. It does not make a distinction between religious and non-religious citizens who make up the nation. 

Secularism is also necessary for nation-building. When viewed historically and conceptually, the concept of 'millet' (nation) as understood by the Ottoman Empire is different from the concept of the nation we understand today. 'Millet' is used in Arabic to describe a community bound to a religion or a sect. 'Ummah' is used for all Muslims. 'Kavim' means race, nation, or unity of lineage. The Turkish people, as a nation that became a state while nation-building during the War of Independence, and became a nation while state-building, encountered the consciousness of nationhood, the idea of nationalism, and the national state at a relatively later time. Thanks to the Republican Revolution and secularism, the consciousness of nationhood and citizenship took root rapidly.