PDF Dosyası - Ankara Üniversitesi Kitaplar Veritabanı

Strong similarities emerge from a quick glance at both experiments:a catastrophic colonical situation threatening of territorial occupation andloos of national sovereignty; humiliated local traditional authorities,either under colonial rule or supervision; new leaders, taking roots in socialand geographical peripheries, who prove able to gather national momentumagainst foreign occupation whom they fıght, at least at the fırststages of their action, on behalf of the very traditional authority they weresoon to replace vvith nevv institutions. In this respect hovvever, Turkeypresented a much more clear cut picture than the Rif, vvhere some confusionvvas maintained about vvhether the nevv institutions put in place afterAnvval vvere to fully replace the old regime or just to prepare for its renevval.This leads us to point out that the dissimilarities betvveen the tvvo experimentsvvere no less salient. While in Turkey clear choices vvere madefor secularism, a republican regime and vvholesale vvesternization, in Morocco,the nature of the regime established by Bin 'Abd al-Karim, its relationshipto the Moroccan monarchy and to the vvestern culture, are ali stilimatters vvidely open to debate.1. Moroccan urban elite, poetry and Kemalist movementLike in many other parts of the Müslim and Arab vvorld, the Kemalistmovement, at its early phase, held in Morocco the importance of an inspiringmodel. Among other things that account for the deep interest ofMoroccans -especially the urban elite, vvell avvare of the happenings of internationalpolitics- in the nevv developments of Anatolia, there is the factthat many of a family decided to give the name of Mustafa or MustafaKemal at once to their nevv born male babies. 2 Stili today, people in theirsixties recall hovv their fathers kept in their libraries copies of translatedbooks about the Kemalist epic movement. 3 They vvere 'ulama' (scholars)2. Bu-Talib, 'Abd al-Hadi, Dhikrayat, sahahadat wa wujuh (Memories, testimoniesand fıgures), al-Sharika al-Sa'udiya lil-abahath wal-taswiq, 1992: p. 130 "The years1923-1924 vvitnessed a real competition among fathers to give the name of Mustafato their boys", and al-Kittani, Ali and Khalid al-Kattani, al-'allama al-mujahid Muhammadbin ibrahim bin Ahmad al-Kittani hayat 'ilm wa jihad 1325-1411 (Thescholar and mujahid Muhammad al-Kittani, a life of cholarship and jihad) Matbaa'atal-najah al-jadida, 1992, p. 237 "On 7 Rebi' al-'awwal 1342 [/1924], a cousinof ibrahim al-Kittani had a new born hoy and gave him the name of MuhammadMustafa Kemal". The Kittanis belong to a big family of Idrisid sharifs (descendentsof the Prophet or alledged to be so), religious scholars and leaders from the spiritualcity of Fez. As leaders of the Zawiya (or tariqa, religious order, brotherhood) holdingtheir name, the Kittania, they had a important following in large areas in NorthernMorocco, both in cities and in the countryside. They played key roles both prior toand after 1912, i. e. the establishment of formal french and Spanish protectorates, eitheragaist foreing penetration or, later, in support of the French.3. Oral communication of Prof. Brahim Boutaeb, Rabat, (May 29, 1998).641