PDF Dosyası - Ankara Üniversitesi Kitaplar Veritabanı

lived through the intensive moments of reform, had greater latitude ofchoice later, a freedom factor that fanned the debate between conservativesand innovators... Plurality in party programs could be and wasmatched by plurality in linguistic styles. Turkish vvas the vvinner in producingpoets as distinct in style as Yahya Kemal, Orhan Veli, and NazımHikmet.Concepts have a history acquired within the cultures that use them.In translation, a concept can represent only a portion of its connotations.Post-modern textual analysis points to the inadequacy of defînitions in establishingmeaning. Some of the key ideas in the reform program, whenexpressed through imported concepts, remained ambiguous, vvithout abackdrop of precedents. Secularism/laicism is one such concept that isdiffıcult to transplant from a different cultural environment because thecoordinates and etymological roots of the referenee are different. (Thesame might be said of the word toleration.) These are instances vvhen atranslation carries only a portion of the meaning, but severs the idea fromits roots. Reforms that seek cooperation from the people need to be explainedthrough words, preferably by choice of vocabulary and experienceto vvhich they can relate. Part of the diffıcult tasks assigned to languageis undoing what happened during the building of the Tovver ofBabel- to make us understand one another in spite of differences in language.Sometimes vvhen lengthy explanations and persuasions are to timeconsuming,it is more effective to have a train of changes that follow oneafter another. Reforms introduced under the leadership of Mustafa KemalAtatürk stand as an integrated, coordinated program of change vvhenvievved not only in their totality, but also in the complementary relationshipsthat emerge as individual measures fail into place. The nevv perspectiveof the place of religion in the life of the Republic vvas closelylinked to the recognition bestovved on the Turkish language. Languagevvas to serve as the nevv bond betvveen the people and their state. Timemarehed in determined steps: the status of islam as the religion of theState, stated in the 1924 constitution, vvas altered gradually. The CommonEra calendar adopted on December 26, 1925 vvas put into effect onJanuary 1,1926. The adoption of vvestern style 24-hour day vvas later supplementedby a shift of the rest day of the vveek from Friday to Sunday.In 1926, Arabic and Persian language courses vvere eliminated from thecurriculum of state sehools. On April 10, 1928, the alteration of the secondarticle of the Constitution vvhich stated that islam vvas the religion ofthe state, and article 26 vvhich recognized the Grand National Assemblyas the executive povver in charge of the application of the sheri'a indicatedthe advent of secularism. Preparations form alphabet reform vvere undervvayin 1927 and the reform vvas launehed in 1928, allovving only for asix-month transition period. Yet there vvere popular boundaries that setlimits to vvhere language reform might prevail: the rendition of the Ezan804