Abstract
The Republic of Turkey, successor to the multi-ethnic Ottoman Empire, was declared in 1923, and thereafter, its government led by Mustafa Kemal (Atatürk) launched a series of reforms. These reforms aimed to sever the new republic’s ties with the imperial past, to catch up with Western sociocultural and political standards, and to consolidate a homogenized nationalized citizenry. In Turkish official sources, these reforms are known as Atatürk Inkilapları (Atatürk revolutions). One of the last reforms, the Surname Law of 1934, ruled that citizens adopt Turkish language surnames and gave them two years to register these names at population offices. Citizens were restricted in their choices by Article Three of the law: Names with reference to foreign nationalities, races, tribes, and morally inappropriate and ugly names were prohibited. This book explores this law’s genesis in the cultural nationalist imaginary, drafting in parliamentary debates, its nurturing by the Language Reform, and variously mediated popular reception among citizenry. My project draws from oral historical interviews, parliamentary debates, archival documents, visual and written material from popular media, and previously untapped documents from registries.
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Notes
- 1.
Republic of Turkey. Soyadı Kanunu, No. 2525, June 21, 1934.
- 2.
Parts of this manuscript have previously appeared in print (Türköz 2007, 2011).
- 3.
Republic of Turkey, Law No. 2587. 24.11.1934. Kemal öz adlı Cumhur Reisimize verilen soy adı hakkında kanun [Law on the Surname given to our President named Kemal], published in the Official Gazette on 27.11.1934.
- 4.
Religious schools were abolished on March 3, 1924.
- 5.
They are referred to as Atatürk Devrimleri, and the individual reforms are referred to as Şapka Devrimi (Hat Revolution), Harf Devrimi (Alphabet Law), and so on. For a discussion on whether these reforms constituted a revolution, see Yılmaz (2015, 5–6).
- 6.
Republic of Turkey, Law No. 671. Nov 25, 1925. Şapka Iktisasi Hakkinda Kanun [Law on the Hat].
- 7.
Ironically, the fez was instituted during the nineteenth-century reforms as a uniform headgear for Ottoman civil officials. As the non-Muslims in the empire started to wear the European fashions, it became associated with Muslims and even became an emblem of Muslim anti-colonial sentiment beyond the Ottoman Empire.
- 8.
Republic of Turkey, Law No. 697. 26/12/1925. Günün Yirmi Dört Saate Taksimine Dair Kanun [Law on the Division of the Day into Twenty-four Hours] and Law No. 698, 26.12.1925, Takvimde Tarih Mebdeinin Tebili Hakkinda Kanun [Law on the Change of the Calendar].
- 9.
Law No. 1353, Nov 3 1934. Türk Harflerinin Kabulu ve Tatbiki Hakkında Kanun [Law on the Approval and Application of Turkish Letters].
- 10.
Republic of Turkey. Law No. 2590. 26.11.1934. Efendi, bey, paşa, gibi lakab ve ünvanların kaldırıldığına dair kanun [Law on the abolition of such appellations and titles as efendi, bey, and pasha], published in the Official Gazette on 29.11.1934.
- 11.
Resmi Gazete, Dec 27, 1937, Decree No 2-1759, 4589-91.
- 12.
For a comprehensive overview of the emergence of social history of modern Turkey, see Brockett (2011, 13–37).
- 13.
This official version, as historians note, is marked by a particular periodization that distinguishes between the İkinci Meşrutiyet (Second Constitutional Period) (1908–1918); Milli Mücadele (National Struggle) (1919–1923); and Cumhuriyet (Republic) (after 1923) (Zürcher 1992, 239).
- 14.
In 1534, the Ottoman sultan Suleiman I had several grandiose titles, including, TAC-BAHS-I RU-YI ZEMIN (Dispenser of crowns of the world) or ZILLU ‘LLAHI FI’ L-ARAZIN (Shadow of God on Earth) (Schaendlinger, I:i, cited in Bayerle 1997, 48). Christian sovereigns and dictators were also bestowed titles. Ferdinand I was known in 1534 as IFTIHARU ‘L-UMERA’I ‘L-MILLETI ‘L-MESIHIYE (Laudable pride of the commanders of the community of the Messiah) (ibid., I:1 in Bayerle, 48), and Ottoman dignitaries, such as grand vezirs, could be known by titles such as CELISU ‘S-SALTANATI ‘Z-ZAHIRE (Companion of the flourishing sultanate) (Arif 30, cited in Bayerle 1997, 50).
- 15.
The Turkish spelling of Arabic derived words such as lakab are marked by changing bs to ps. In another example, the word for book, kitab, is spelled kitap in Turkish. This is a product of the Turkish Language Reform of the 1930s which sought to eliminate Arabic and Persian borrowings from Turkish. In this dissertation, the Turkish spelling will be used because that is the version used in the sources and in interviews.
- 16.
One of my respondents told me that he had a student to whose family the community gave the lakab, Köpekboku, or “dog excrement” (Orhan Sorman October, 2000).
- 17.
With the Second Decree for the Enforcement of the Name Law (RGB1 I P.1044), Jewish males became required to add “Israel” to their given name and females, to add “Sarah.” by Jan 1, 1939 (76). Similar laws were also adopted by Austria, where Jews were told not to adopt non-Jewish names, and a list of 1605 Jewish names were published in the Rome newspaper Tevere, warning Italians to be cautious with people carrying those names, since they may be disloyal to fascism (86).
- 18.
- 19.
A name law passed in 1925, effective until 1991, forbade the adoption of new surnames. A new law in 1996 permits the adoption of middle names, millinöfn, which she argues may have opened a “back door for indeclinable gender-neutral family names” (Willson, 150).
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Türköz, M. (2018). Introduction: Surnames and the Construction of Turkish Citizens. In: Naming and Nation-building in Turkey. Palgrave Macmillan, New York. https://doi.org/10.1057/978-1-137-56656-0_1
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