ry civilization assures to all nations" (Kemal, quoted in Walz 1965: 40-41).
Young Turks who were revolutionary used force to put into place their ideologies and beliefs. The Europeans influenced the army's modernization, as the old mechanisms and traditions became void of results. To realize the full potential of national strength, the Turks needed to combine the new and old to provide a structure of accepted nationalism effectively. Once the nationalists got in power, they embarked on initiating their reforms to realize their ambitions further. Kemal summed up six principles by which his ideologies stood upon. These include; Reformism, statism, populism, and republicanism. To further break this down; Reformism meant the commitment of the Turkish people to modernization that was rapid but peaceful. Republicanism meant Turkey's people's sovereignty, who were free to choose a leader of Turkish origin, as compared to the Ottoman way of governance. Populism entailed Turkey's people working together for the common good, without discrimination of gender, class, and rank. Statism required the government to make advances to better the economic state.(Dumont; Eisenstadt 1984; Fisher 1964; Goldschmidt 1991). The standing pillar which held together the program for reform were; nationalism and secularism; which made the enterprise; "a project of change that would reach the very soul of [their] country"(Deeb)
11.0 Religion and secularism
The dualism practiced by the Ottoman Empire and the Sultan was conceived to be the leading factor to account for the region's weakness previously. Kemal stated that the difference in religious beliefs brought about corruption and the state officials' ignorance. Nationalists bore a determination to adapt modern secularism instead of the bastion of Islam that was practiced during the old ages. Nationalists believed that faith had blocked the country's modernization and therefore had to be done rid of. Secularism was an essential ingredient in the reform program the nationalist vied for. Thus, the attack on the Ottoman-Islamic legacy in Turkey's society was under siege; ruthless attacks from the nationalists. Through legislation implementations, the nationalists created a break in the ties with Islam from the past. They started to create new identities relatable to Turkey that were in line with Western models' political units. In due time, Sharia was abolished, and the Islamic institutions were abolished together with all the power they held. To ascertain their stand and the changes, Turkey's political capital was moved from Constantinople to Ankara, situated in Anatolia. Religious institutions and courts were abolished, and with it, the Caliphate. A modern version of the Swiss civil code was adopted, and the Shari'a courts closed down. Public education was brought under the ministry of education, and Quranic schools were disassembled. Confiscation of all the belongings of Muslim institutions begun taking place; closure of convents; which acted as community centers which provided educational and social services. Public displays about the observation of religious practices were discouraged. The use of the Arabic language was discouraged, and recitals from the Quran was to be translated into Turkish. The Gregorian calendar replaced the Islamic one, and metric ones replaced Turkish customary weights and measures. Instead of Friday, Sunday was declared the rest of the week, and traditional head attires such as the fez and turban were forbidden. In 1928, secularism was declared, and Islam, which had reigned over the past decades, was gotten rid of. In addition to introducing secularism and abolishing Islam, the nationalists dwelled deep into searching for a more sovereign method of governance. The nationalists then realized that a nation-state would be the practical and most efficient way through which a strong political unit would stand tall. Culture, ethnicity, language, and history would be the state's bond
