Abstract
This chapter utilizes, literary sources, legal booklets, news media, and other sources to examine how the legacy of the Surname Law has unfolded since the 1930s. From the late 1940s onwards, the law’s Turkist critics denounced it for having alienated Turks from their authentic naming culture. A particularly vocal intellectual embodying these views, Ziyaeddin Fahri Fındıkoğlu (1901–1974), a sociologist, folklorist, and legal scholar, published a series of articles criticizing the law and its incompatibility with the original intentions of Ziya Gökalp. Meanwhile, legal booklets by lawyers indicate that many citizens applied to courts to change family names inadvertently taken or assigned in the 1930s. By the 1980s and 90s, names and language were also the focus of the two movements that challenged the established order: Islamists and Kurds. In the 1980s, an encyclopedia by an Islamist group claimed that the law on to abolish titles and language reform targeted Islam, while newspapers also published accounts of Kurdish families having difficulty registering Kurdish names for their children. Today, the names that citizens can be called continue to be a site where Turkish citizens make claims about their history and ethnicity and where the state articulates the limits of its inclusivity.
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Notes
- 1.
For a scathing, smart and amusing description of this union’s 1948 conference, see Bedia Akarsu 1948 Muallimler Birliği Dil Kongresi, Sosyoloji Dergisi. Cilt 2(4–5): 280–288.
- 2.
For further reading on this Society, see Hilmi Ozan Özavcı. 2015. Opposition to Authoritarianism: The Society for the Dissemination of Free Ideas and the Road to Democracy in Turkey. Turkish Studies 16(2): 161–177.
- 3.
Burhan Aydın, a member of the Hür Fikirleri Yayma Cemiyeti (HFYC), made a speech in 1948 defending the use of Osmanlıca, protesting the Turkish Language Association and the process of simplifying the language, which needs to be done not by arbitrary people but by poets and scholars (Akarsu 1948, 282).
- 4.
A similar debate was held, with more success, in Iceland, where a “heated discussion” unfolded at the beginning of the twentieth century about whether Iceland should keep a patronymic system or adopt fixed surnames. Fixed surnames were not seen to be suited to the Icelandic linguistic system. See Kendra Willson. 2002. “Political Inflections: Grammar and the Icelandic Surname Debate.”
- 5.
For a mapping study on changes to village names, see Harun Tunçel 2000 (in Turkish), and for a detailed study of “toponymical engineering” conducted in four waves from 1915 to the 1990s, including the work of the Ad Değiştirme İhtisas Kurulu (Expert Commission for name change) appointed in the late 1950s by the General Directorate for Provincial Administration to suggest Turkish alternatives to various place names, ultimately changing 30 percent of the 45,000 village names in Turkey, see Öktem (2008).
- 6.
and which is contrasted in contemporary usage with alaturka.
- 7.
- 8.
The Yeni Nesil daily was published by the Nur Movement. For further reading on Islamist groups in Turkey, see Ahmet Yükleyen. 2008. “Sufism and Islamic Groups in Contemporary Turkey,” in Reşat Kasaba, ed. Cambridge History of Turkey, Vol. 4. 381–388.
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Türköz, M. (2018). Turkish Surnames and Their Critics Since 1934. In: Naming and Nation-building in Turkey. Palgrave Macmillan, New York. https://doi.org/10.1057/978-1-137-56656-0_7
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