V. V. IVANOVA

Candidate of Historical Sciences

Museum of Anthropology and Ethnography. Peter the Great (Kunstkamera) of the Russian Academy of Sciences

Pan-Turkism Keywords:, Turkish poetry, golden apple

During periods of identity crisis, when rejection of the existing provokes idealization of the long-past or appeal to the imaginary past, the myth of the golden age is actualized. Today, the Republic of Turkey, acutely experiencing a crisis of nationalism, refers to the mythical Turkic ancestral homeland of Turan and the heroic history of the Turkic family, just as the Ottoman Empire did a hundred years ago.

TURKISH PAN-TURKISM YESTERDAY AND TODAY

Pan-Turkism and pan - Turanism are ideas that were "exported" to the Ottoman Empire from outside, but took root on the fertile Turkish soil. The attractive image of Turan, which unites the Turkic and Finno-Ugric peoples, was first proposed by a British intelligence officer, a Hungarian Muslim Jew Arminius Vambery (1832-1913), in order to stop the rapid advance of the Russian Empire into the depths of Central Asia. ¹ Pan-Turkism as an ideology was founded by the Crimean Tatar Ismail Gasprinsky (1851-1914), a reformer of the" old-fashioned " Muslim school2.

In 1908, the Young Turks seized power in the Ottoman Empire. To prevent the final collapse of the empire in the conditions of the failure of Ottomanism and Pan-Islamism, they turned to the idea of the unity of the Turkic world. The main focus of the pan-Turkist claims of the Young Turks were the Turkic subjects of the Russian Empire. Already in 1911, numerous branches of the Young Turk Unity and Progress Party (1908-1918) began to open in Russian territories with a Turkic population, spreading revolutionary and separatist sentiments.

Pan-Turkism fully corresponded to the spirit of the times - there were successful examples of pan-Germanism and pan-Slavism before our eyes. The peak of political pan-Turkism occurred with the collapse of the Russian Empire and the occupation of Azerbaijan by Ottoman troops in 1918.Then the active phase of pan - Turkism was replaced by an orientation towards cultural Turkism as the only possible form of influence of the young Turkish Republic on the Turkic peoples of its strong neighbor, the USSR. This transition was marked by the publication in 1923 of the book "Fundamentals of Pan-Turkism" ³ by the main ideologist of the Unity and Progress party and the Turkic Unity Zia Gokalpa (1876-1924). In this essay, Gokalp divided the process of unification of the Turks into three stages: Turkization of Turkey (turning Asia Minor into a Mecca for the Turks); creation of the Oghuz-Turkmen union; formation of a single Turan, which will include Oghuz, Tatars, Kirghiz, Uzbeks and Yakuts.

In fact, the Turkish nationalism chosen by the ideological axis of the newly formed republic corresponded to the first stage of the Gokalp plan. Even the ethnonym " Turk "(in the Russian tradition" Turk") united the emerging nation with all the Turkic peoples. At the same time, the second and third stages remained only on paper.

Pan-Turkism experienced a relapse in popularity in the 1940s due to the death of the first President of Turkey, Mustafa Kemal Ataturk, in 1938 and the outbreak of World War II, which led to the popularization of ideas about a special Turkic race.

The "parade of sovereignties" of the late 20th century allowed us to speak again about the reality of the realization of the ideals of pan-Turkism. The search for a new vector of development of Turkey and a new unifying model only contributed to the activation of the latent processes of creating a single pan-Turkic space.

For example, the Summit of the Turkic Language States has been held since 1992. In the same year, the International Association of Turkic Youth (DTGB)was established⁴. With the assistance of the Turkish Cooperation and Development Agency (TICA)⁵ and the Foundation for Friendship, Brotherhood and Cooperation of Turkic States and Communities (TYUDEV)⁶ Regular Kurultai meetings of the Turkic states have been held since 1993. In 1993, the Organization for the Joint Development of Turkic Culture and Art (TURKSOY)was established in Alma-Ata⁷. The Parliamentary Assembly of Turkic-Speaking Countries (TurkPA)was established in 2008⁸, and in 2009 - the Turkic Council ⁹.

Appeal of modern Pan-Turkists to the Young Turk Pan-Turkist Enver Pasha. Caption: "My Enver Pasha, you dream, it's enough... Young atsyzovtsy".

Map of Turkistan.

Despite the popularity of the pan-Turkism project and Ankara's concrete steps to implement it, access to information on modern pan-Turkism in Turkey and Russia is largely limited. The taboo nature of the topic led to the choice of such a "marginal" source as the Internet, or rather, the Internet portal of modern Turkish poetry and prose, as the main one "Antoloji.com"¹⁰.

Official statistics allow us to speak about the representativeness of this source. Active users of the portal are 673 thousand people, including more than 49 thousand "poets". The total number of poems posted on the site is 1312,000. According to surveys conducted by the portal administration, 96% of users live in Turkey. Portal "Antoloji.com" 65% of users visit it every day (61% spend more than an hour on it a day).

The presence of the keyword search function allowed us to select among the numerous works those that were dedicated to pan-Turkism, or rather, its figurative embodiment-kyzyl elma.

RED APPLE OF DISCORD

The symbol of Kyzyl elma, which is significant for all Turks , is a red or golden apple (by analogy with the setting sun), which was seen as a coveted prey, promising rapid world domination, but constantly hiding behind the horizon.

The Ottomans saw the gilded hand of Justinian's statue in Constantinople as an inviting red apple, ¹¹ then the sunset-colored domes of Hagia Sophia, Al-Aqsa Mosque, Buda Castle, Esztergom Cathedral, 13 and finally the never-conquered St. Peter's Cathedral in Rome-the heart of the Catholic world.

However, the conquering fervor instantly cooled down as soon as the golden apple was in his hands. Then there was a new goal, even more inaccessible and even more desirable, uniting dynamic and mobile warriors in a common rush of conquest.

The choice of kyzyl elm as a symbol of pan-Turkism was made by Zia Gokalp. In his program poem "Kyzyl Elma" (1913), ¹⁴ Gokalp developed the idea of mastering the latest achievements of Western civilization in order to unite the Turkic world. He believed that national identity, first of all, depends on upbringing, not origin. This idea is embodied in the dream of the main character of the poem, Azerbaijani Ai Khanim, who seeks to raise young people with a Turkic identity.

Ai Khanym was educated in Paris, and then turned to the Baku sage Sadettin Molla for the secret knowledge of the East. Her dream is to create a school that will train young Turks from all over the world to become new Adams and Eves and give a new life to the Turkic world. In Baku, Ai Khanim falls in love with the Istanbul artist Turgut, and together they begin to search for Kyzyl elma, the true meaning of which is revealed to them by the "social mystic"Sadettin Molla:

  
  
 Its soil is an ideal, a dream  
 But its land is another country, not here...  
 Isn't there a kyzyl elm? Without a doubt there is, - his sky,  
 one day become a reality, but for now-a non-story ...

¹⁶

Thus, Kyzyl Elma is a dream of uniting the Turks, existing only in the imagination. Idealist Ai Khanym takes up the task of implementing it. For the sake of her goal, she leaves the romantic Turgut and arranges a school near Lausanne. However, the reunion of the lovers still takes place, and Turgut in the role of a teacher finds kyzyl elma in the name of the Ai Khanym school.

Gekalp transforms Kyzyl elma from a conquering goal to a symbol of unification. In his opinion, expressed by Molloy, the numerous campaigns of the Turks for Kyzyl-elma only led to their disunity, since they were looking for the very red apple outside, and not in themselves.

The idea of Gekalp was supported by the main pan-Turkist ideologist of the Republic of Turkey, Huseyn Nihal Atsyz (1905-1975). In the book "The Turkic Ideal" (1956), ¹⁷ he speaks of the ideal as a long-term goal, the driving force of any society in its pursuit of prosperity. Such a goal can only be nationalism, which requires sacrifices and conquests, and for the Turks this is Kyzyl elma. Thus, Kyzyl Elma becomes both a symbol of pan-Turkism and a symbol of Turkish nationalism, which are shared as the tasks of foreign and domestic policy.

According to H. N. Atsyz, the golden apple is a spiritual food for the Turks, without which bribery and protectionism, communism and cosmopolitanism begin to flourish. In the poem "To all the Turkic Youth" (published in the collection "The End of Roads" in 1946), Atsyz bitterly predicts: "It's a pity, you will die before reaching your beautiful Kyzyl Elm, which you have been dreaming about all your life." ¹⁸

H. N. Atsyz denounces those who, under the pretext of national benefits, abandon the common Turkic ideal. First of all, the communist-minded part of Turkish society. In 1944, in the pages of his magazine Orkhun, he published two open letters with accusations against communist sympathizers, in particular, the writer and poet Sabahattin Ali. Atsyz's detention sparked mass student demonstrations, and it was decided to commemorate May 3 as Pan-Turkism Day. In addition, Nihal Atsyz's idealism laid the foundation for the pan-Turkist movement

the " idealists "(yulkyuju), better known as the " grey wolves "(bozkurtlar). Grey Wolves is an ultra-nationalist neo-fascist youth organization accused of a number of terrorist acts. It was established in Turkey as part of the National Action Party (1969) by Colonel Arpaslan Turkesh.

"MY FIRST NAME IS TURK, MY LAST NAME IS MUSLIM"

It can be stated that in the XX century there was a tradition of using the Kyzyl elm as a political symbol of pan-Turkism. This is confirmed by the 17 works of poetry (1996-2010) that we selected on the Internet portal "Antoloji.com". The absence of obstacles to the placement of the text allows us to consider these poems not from the point of view of their artistic value, but as an adequate source for analyzing the current state of pan-Turkism in Turkey. The selected poems are dedicated to Kyzyl Elma, belong to 12 contemporary Turkish poets and were published from 2004 to 2010.

The first and most prolific poet is Yusuf Tuna¹⁹. An elementary school teacher with an impressive track record (village schools in Aydin, Sivas, Antalya, etc.), he posted 2,819 of his poems on the Internet portal. A significant part of Yusuf's works is devoted to the Islamic way of life, discussing the benefits of ablution, fasting, wearing the hijab, as well as the dangers of alcohol, gambling, celebrating the New Year, etc.His poems are written in the form of instructions from an experienced teacher to his students, which is not just an accident. Yusuf Tuna considers himself a member of the bektashiyah Sufi order²⁰ honors Sheikh Suleiman Hilmi Tunahan (1888-1959) of the Naqshbandiyah order as a teacher, and, showing an amazing syncretism of views, dedicates a number of poems to" our way " - the Yasawiyah order.22

Calling himself a descendant of Husayn (the grandson of the Prophet Muhammad), Yusuf Tuna praises Ali and the four righteous caliphs. Calling believers to ghazavat and jihad²³] to light the fire of unity in the Altai and drink water from the Don (the poet borrowed the name of this river for his pseudonym), Yusuf cites such historical figures as: the legendary rebel Kur Shad [²⁴] (d. 639); Ospan-batyr, who fought for the independence of East Turkestan (1899-1951); Yusuf Alptekin, a political figure in East Turkestan (1901 -?); Mehmet Emmin Resulzade, a fighter against Soviet power in Azerbaijan (1884-1955); Sheikh Shamil (1797 - 1871), Hadji Murad (1790-1852), Imam Mansur (1760 - 1794) and others . Dzhokhar Dudayev (1944-1996).

Yusuf Tuna celebrates the glorious past of the Turks through the images of the legendary Turkic ruler Kul-Tegin (685-731); the mythical ancestors of the Turks of the Alps Er Tung ²⁵ and Oguz Khan; the first Muslim Turkic ruler Satuk Bugr Khan (b. 922) and the Ottoman sultans Osman-Gazi (1258-1326), who died on the Kosovo field Murad (1319/1326 - 1389), and the first Ottoman caliph Selim Yavuz (1465-1520).

The heroes of modernity in Yusuf Tuna's poems are Tahir Buyukkerukcu (1925 - 2011), the head of the "gray wolves" Osman Yuksel Serdengechti (1917-1983), Turkesh's associate in the political struggle and idealist movement Dundar Tasher (1925-1972) and, of course, Alparslan Turkesh himself (1917-1997). In the title of one of his poems, Yusuf Tuna repeats the slogan of Turkesh :" We are Turks as much as the Tien Shan, we are Muslims as much as the cave of Hira (the cave in the territory of modern Saudi Arabia, where the verses of the Koran were first revealed to Muhammad). " 26

An adherent of pan-Turkism, Yusuf Tuna proudly declares: "My first name is a Turk, my last name is a Muslim" ²⁷ and calls for opening the door of Anato-

leahs for new conquests. According to the poet, pan-Turkism is not nationalism, since it is inseparable from Islam (Sufi orders). Denying the presence of Kurds, Laz and Circassians in Turkey, Yusuf Tuna considers all of them as Turkic brothers and invites them to spread the Turkic culture around the world. In order to once again expand its influence over three continents - Europe, Asia and Africa-like the Ottoman Empire, it is necessary to become 100% Turks and unite. The union of Azerbaijan, Turkmenistan, Kazakhstan, Uzbekistan, Tatarstan and Kyrgyzstan should be headed by Turkey. Like Gokalp, Yusuf Tuna teaches the Turks to master the latest scientific achievements, but considers only the science that does not contradict Islam to be valuable.

In his poems dedicated to Kyzyl Elma ("Kyzyl Elma", "Kyzyl Elma is the way to reach the love of Allah", "I am going to Kyzyl Elma", "I have reached Kyzyl Elma"), Yusuf Tuna calls the red apple an ideal, a joy and song in the heart, his first love. The desire to reach the apple, overcoming obstacles, is equated to them to achieve the love of Allah. The poet writes:

  
  
 My beloved face is in my heart.  
 To reach it, I go.  
 An ideal was born in my heart.  
 To run after him, I go. 
  
 My love is in exile, in a foreign land in anguish.  
 The  
 The path through the mountains of Caf leads to you.  
 To overcome obstacles, I go. 
  
 To break the chains of slavery  
 sit on the sofa in the tent of the heart  
 eat treats With Dede Korkut,  
 Revel in love, I go ...

²⁸

RED BANNER OF PAN-TURKISM

Pan-Turkic poet Muhammad Bahadirkhan Dinchaslan ²⁹ is only 21 years old, but at this age he already heads the non-profit organization "Black and White Platform of Culture and Art", which is engaged in moral and material support for young people and has representatives in many educational institutions in Turkey. Student Dinchaslan is a member of the pan-Turkist communities of Kayseri and Nurjist "Ikhanet-i Nur". If the organizers of the first community are being sued in Turkey (its members combine the ideas of pan-Turkism and Ataturk, and strive to create a secularized Turan), then the Nurcular movement is recognized as extremist in Russia (the Supreme Court's decision of 2008). The religious organization of followers of Said Nursi (1876-1960) and his works "Treatises of Light" (Risale-and Hyp) is divided into many groups. The most influential - nurcular-is headed by the "global imam" Fethullah Gulen (b.1941), it is widely known for functioning Turkish lyceums all over the world.

The mother of the Pan-Turkic poet Dinchaslan, Guner, is also active in many associations and waqfs, is engaged in political and literary activities (recognized as the best writer of 2009).

Dinchaslan, calling himself a murid (disciple) of the Bektashiya order and an Ataturk, encourages young people to fight for the idea, like "gray wolves" and Kur Shad - to the last drop of blood. In the poem"The Banner" ³⁰ Dinchaslan calls Kyzyl elma the duty of every Turk and a banner passed from hand to hand.

The market merchant and poet Agah Kylynchly³¹ in his poems develops the idea of saving by the Turks their brothers who are in the "smoke of slavery" - Tuvans, Kosovans, Dagestanis, "Tatars of Kurdistan", Crimeans, Uyghurs, Yakuts, Chuvash, Altaians, Kumands, Shors, Nogais, Chulyms, Karachays. He writes about Kyzyl elma:

  
  
 32  
 Passions of this name-Kyzyl Elma  
 revive their traditions, customs and celebrations, 
  Let's find and find out today, friends,  
 Crimeans, Kumands, Shors many tribes 
  
 Passion of this name-Kyzyl Elma.  
  It is time to recognize  
 Central Asia as a mirror of Turkism  
 Turkistan - the great mother Turkic homeland,

^{Its essence in Altai, in Ashgabat - it is time to understand}

. 
 
 

In the poem "My Turkism", Kylynchly calls the Turks Asians and citizens of the world (great conquerors of China and the Balkans), and Turkism is the seal of the times: "If I seek, I find everything in you, my Turkism. Your Turkism is the sun that will rise " ³³.

Atheist Basri Turan³⁴ is more pessimistic. In his opinion, under the guise of religion and democracy, they deceive the people in order to sell the country. Sufi schools all over the country operate covertly at the behest of America, and the government is just a puppet in the hands of imperialism. Turan speaks of the need to unite the country and recreate the liberation army (similar to the war of independence of Turkey in 1919-1923). The only salvation from the internal enemy, the sold - out press and collaborationist capital is the Kemalist-minded youth. In her hands is Kyzyl Elma, and the fuse of this bomb has already been set on fire. The Kyzyl elma flag is unfurled, cutting through the darkness:

  
  
 America faces a sad fate, 
  
 

  
  
 Her fate is decided by Kyzyl elma.  
 The Turkic youth will understand - this is a game,  
 Young people go, creating tomorrow. 
  
 

And these young people "will not back down from the path of Ataturk." It goes on "beating traitors", "asking for bills", "dressing wounds","breaking chains" ³³.

Teacher Perihan Dirijan³⁶ is even more skeptical about modernity. In his "Letter to Zia Gokalp", he writes: "Now we are America's personal slaves", "I became an emigrant in my own homeland", "In the life wheel of the XX century, our mother is money, and our faith too", "From that time to the present, there is no change at all". Kyzyl Elma is like a fairy in a fairy tale, and there is no longer any hope that this ideal will be realized:

  
  
 We founded a Republic, great, but  
 Europe rules, takes my bread all the same.  
 My right, philosophy is invented by outsiders,  
 And then we call them all enemies... 
  
 Foreign words are now being written in Turkish,  
 And our true spirit and our native words  
 Imitation of Europe are being squeezed day after day  
 We are calling them to us and calling them!37 
  
 

In his poems, Dirijan connects Ergenekon, the Dardanelles, Manzikert, Mokhach and Plevna ³⁸ with the running of a young Turk who hears the call of Kur Shad.

Muslim poet Hajer Alioglu³⁹ considers Ataturk to be the main hero, who saved his homeland from internal enemies and ignited Turkish nationalism in the hearts of people. She considers herself a member of the idealistic Turkesh movement, which she praises in her poems. Alioglu likens the enlightenment to the period of Jahiliya⁴⁰, and Kyzyl Elma (in the poem "The achievement of the desired is already close") - to the unquenchable morning star, which is very close. In addition, she sings the "great Turan" and considers herself a member of the Mawlawi Sufi order.⁴¹

MUSIAD Okan Nar⁴², a member of the Muslim organization for supporting private entrepreneurs, also opposes the enemies who sell out their homeland (Anatolia). In his opinion, the "red apple" comes at the price of blood. In the poem "Kyzyl Elma" he writes:

  
  
 43  
 kyzyl elma 
  My palms are bleeding, in my hands  
 I break all the chains and shackles.  
 Against the oppression of the Turks in the true homeland  
 In my eyes - Kyzyl elma...  
 In my heart is fire, in my heart is you,  
 before the scoundrels! 
  Our heads have not bowed, they will not bow

^{We have survived everything, we are still alive!}

. 
 
 

Official Turgay Ata⁴⁴ calls for the unification of Turks, Kurds, Laz (as it was during the Dardanelles operation - " in the hands of the flag, in the language of Allahu Akbar." Love for his small homeland - Anatolia is combined in his poems with a desire for Turan: "Without bending, I went to infinity, to Turkism, like Ataturk, like a Turk" ⁴⁵. In the Turkic hearts, according to Ata, Kyzyl Elma and Islam unite, and one day the "Turkic seal"will be imposed on the world.

In a poem by another poet, Dr. Ufuk Nazym ⁴⁶, Kyzyl elma is likened to the sun and the heart of the people: "Your Kyzyl elma is the happiness of the people. Win this heart first, and then what do you want with the mountains of Caf and the throne of Vienna?"⁴⁷. Retired Colonel Ismail Soygenish48^{, who adheres} to the views of Fethullah Gulen, calls "red apple" the unhappy, passionate, sacred and dashing love of the Turk and the last prayer of the people.

Freelance accountant and financial consultant Ali Vural ⁴⁹, who has experience both in the Cyprus waqf and in the canteen of the Ministry of Foreign Affairs, addresses the personalities of Kur Shad, Ataturk, Atsyz and Turkesh in his poems. Its main enemies are traitors to the motherland, communism and capitalism. In the poem "Kyzyl Elma", Vural writes: "Even if a thief comes, he will not tear Kyzyl elma out of me." ⁵⁰

Finally, the poet Mehmet Jasper ^{is the} fourth child from his father's second wife, with 11 brothers and sisters. He is an Ataturk activist who advocates a republican system, but predicts: "This country will not be saved,

Table

until it sees the era of United Turkic States." For Mehmet Yash, who denounces imperialism and Israel, Kyzyl Elma is a red sun rising from the horizon; a blessed union; a current for which any distance will become close.

  
  
 The leader of the army will give the order,  
 and the wolves will go at once!  
   
 !

⁵³

AN UNATTAINABLE IDEAL

Analyzing the summary data on the mentioned poets (see the table), it should be noted that their age (with the exception of Dinchaslan) ranges from 36 to 60 years, which can create a false impression of the low popularity of the ideal of Kyzyl Elma among young people. However, the explanation lies in the tradition of mentoring as a way of transmitting information between generations. Experienced teachers from different social strata address their messages to Turkish youth who are receptive to political slogans.

Separately, the role of the Internet as a tool for reverse globalization, which acts as a catalyst for tradition and allows the dissemination of local information, previously limited to a narrower audience, should be noted. In addition, the Internet is being used as a new means of political struggle. Appealing to the youth, National Movement Party leader Devlet Bahceli says: "You won't have weapons in your hands, but computers!"⁵⁴.

It is characteristic that most poets were born in Anatolian villages, which explains the presence in their poems of the most archaic cultural layer, saturated with archetypal images and plots.

All 12 poets who dedicated their poems to the "red apple" focus on the same points: the unification of Turkish Turks in the face of an external (America, Moscow) or internal (corrupt politicians, traitors to the motherland) enemy; the liberation of Turks from slavery; the "Turkic seal" threatening the whole world, Turan as a goal aspirations. Poets talk about their love for Kyzyl Elma and the imminent realization of this ideal. The unattainability of the "red apple" is hidden behind the metaphor of the mythical mountains of Kaf, but only three poets are skeptical-Turan, Dirijan, Nar.

The richness of poems with key events and figures (Kur Shad, Ataturk, Atsyz and Turkesh) allows us to speak about the formation of the discursive field of modern pan-Turkists. Idealism resonates in the considered poems, and the poetess Alioglu, fleeing from censorship, replaces the term " idealist "(yulkyudyu) with "comrade in ideals" (yulkyudash). The unifying symbol is the liberation of Palestine with corresponding anti-American and anti-Israeli rhetoric.

The Turkic-Islamic synthesis of Turkish pan-Turkism (up to jihad) is significant, but Islam is predominantly Sufi in nature (only the atheist Turan openly opposes Sufi fraternities). The Ottoman heritage is ignored by all poets except Yusuf Tuna. The anatolism introduced by Ataturk is developed, but the concept of Anatolia as a small homeland (vatan) is supplemented by the concept of a common Turkic homeland (Yurt) - Turan.

The widespread replacement of the term "pan-Turkism" (turkciuluk) by "Turkism/Turkism" (turklyuk) is characteristic, which indicates the extreme convergence and interconnectedness of concepts. This is also confirmed by the increased popularity of pan-Turkist ideas among the nationalist-minded part of society, including the ultra - nationalists-the "gray wolves" (to whom the poets Tuna, Yash and Dinchaslan so often addressed in their poems). However, there is no common understanding of Turkluks - some share it with Turkish nationalism, while others, on the contrary, identify it. Such

The confusion of terms is also explained by the deliberate removal of the word "pan-Turkism" from circulation since the time of Ataturk.

It should also be noted that the censorship system removes pan-Turkic nationalist texts using key terms from Internet pages. So, during our research, two of the 17 poems were removed from the portal's pages (Alioglu's" Achievement of what we Want "and Dirijan's" My Kyzyl Elma").

Thus, censorship makes the sharply political object of research elusive, introduces a special encryption system. At the same time, censorship also provokes the reverse process of excessive openness as a form of political protest and challenge to the authorities, turning Kyzyl Elma into a banner of modern pan-Turkism.

¹ See his essay " A Journey through Central Asia "(1864), especially the chapter "Russian-English Rivalry in Central Asia" -http://www.vostlit.info/Texts/rus12/Vambery/text10.htm. Documents on A. Vambery's cooperation with the Foreign Office have been in the public archives since 2005. See: FO 1093/46 - http://www.nationalarchives.gov.uk/

² "Novometodnaya" school (from Arabic. usul-i-jadid - "new method") was founded by I. Gasprinsky in 1884 in Bakhchisarai after getting acquainted with the sound method of teaching at the Sorbonne. These schools are associated with the course of Jadidism , a cultural, reformist, and socio-political movement of Muslims in the Volga region, Crimea, and Central Asia in the late 19th and early 20th centuries. In his newspaper Terjiman (1883-1918), I. Gaspripsky popularized the ideas of Jadidism and common Turkic unity, for which he developed an artificial language in accordance with the newspaper's slogan - "Unity in language, thoughts and actions".

^{Gokalp Z.} 3 Turkculugun csaslari. Istanbul, 1990.

⁴ Official website - http://dtgb.blogspot.com/

⁵ Official website - http://www.tika.gov.tr/

⁶ Official website - http://www.tudev.org.tr/

⁷ Official website - http://www.turksoy.org.tr/RU/belge/5 - 6245/eski2yeni.html

⁸ Official website - http://www.turk-pa.org/

⁹ Official website - http://www.turkkon.org/

¹⁰ http://www.antoloji.com/

¹¹ In 1492, the statue was destroyed by lightning. According to legend, shortly before the capture of Constantinople by the Ottomans, the power fell from the hands of Justinian, which foreshadowed the imminent death of the empire. It also seemed symbolic that Justinian's right hand was pointing to the East. The capture of Constantinople by Muslims, according to hadiths, was one of the signs of the end times - during the division of the spoils, Satan and Dajjal (Antichrist - V. I.) will appear, and then Isa will descend and pierce the false messiah Dajjal with his spear.

¹² Buda Fortress in modern Budapest, captured by the Ottomans in 1526.

¹³ Destroyed by the Ottomans during the capture of the Hungarian city of Esztergom in 1543.

^{Gokalp Z.} 14 Kizilelma. Dstanbul, 1995.

^{Ozdemir F.} 15 Kizil Elma'yi arayan uc yazar: Omer Seyfettin, Ziya Gokalp, Ragip Sevki Yesim // Turkish Studies. 2008, Vol. 3/5, Fall, s. 506.

¹⁶ Hereafter, our translation is B. Ivanova Street.

^{Atsiz N.} 17 Turk Ulkusu. Dstanbul, 2011.

¹⁸ http://www.antoloji.coin/butun-turk-gencligine-siiri/

¹⁹ http://www.antoloji.com/yusuf-tuna/

²⁰ The Bektashiya Order was founded in the 13th century by the Khorasan Sufi Haji Bektashi Veli (d. 1270/1271). The order's teachings combine elements of Shiite Islam and Christianity. It was widely distributed among the Ottoman janissaries.

^{Naqshbandiyya} 21 is a Sufi order named after the Sufi Bahauddin Naqshband (1318-1389).

^Yasawiya 22 is a Sufi order that was formed by the 13th century in Central Asia. The founder was the Sufi mystic Ahmed Ibrahim Yasawi (1103-1166). The teaching is a combination of Islam and shamanism. Like the Naqshbandiya Order, it served to spread Islam in Central Asia.

^Jihad 23 - striving in the way of Allah, including fighting against oneself, social injustice, fighting for the spread of Islam or against the enemies of the faith. There is a division of jihad into large (spiritual struggle) and small (armed struggle - ghazawat). Ghazawat as a military jihad is declared if Muslims encounter obstacles in the performance of their religious duties, in particular, the spread of Islam. A person who died during an armed jihad is called a shahid, and a survivor is called a Ghazi.

²⁴ Ashina Gesheshuai, son of Shibir Khan Turk-shad, ruler of the Eastern Turkic Khaganate. Gesheshuai, along with 40 tribesmen who were resettled in China after the Tang Empire seized the Eastern Khaganate in 630, attempted a palace coup, organizing an assassination attempt on the Chinese Emperor Taizong in 639. Among Pan-Turkists, he gained popularity under the name Kur Shad thanks to Nihal Atsyz's novel "The Death of Gray Wolves" (1946). Sabahattin Ali (the play "Slaves", 1936) and Niyazi Yildirim Genchosmanoglu ("Destan Kur Shada", 1970: "Destan of Gray Wolves", 1972) also dedicated their works to Kur Shad.

²⁵ According to Yusuf Tuna, Alp Er Tunga founded the state of Turan, where everyone obeyed the Turks and paid them taxes.

²⁶ http://www.antoloji.com/tanri-dagi-kadar-turk-hira-dagi-kadar-muslumaniz-siiri/

²⁷ http://www.antoloji.com/adim-turk-benim-soyadim-musluman-siiri/

²⁸ http://www.antoloji.com/kizil-elmaya-gidiyorum-siiri/

²⁹ http://www.antoloji.com/muhammed-bahadirhan-dincaslan/

³⁰ http://www.antoloji.com/bayrak-43-siiri/

³¹ http://www.antoloji.com/agah-kilincli/

³² http://www.antoloji.com/kizil-elma-16-siiri/

³³ http://www.antoloji.com/turklugum-3-siiri/

³⁴ http://www.antoloji.com/basri-turan/

³⁵ http://www.antoloji.com/kizil-elma-6-siiri/

³⁶ http://www.antoloji.com/perihan-dirican/

³⁷ http://www.antoloji.com/ziya-gokalp-e-mektup-siiri/

³⁸ These places are associated with significant events in Turkish history:

- Canakkale (Dardanelles) - abbreviated name of the Dardanelles operation of 1915-1916, the purpose of which was to capture the Black Sea Straits and Constantinople. As a result of the fighting at sea and on land, the Entente forces were defeated and forced to retreat;

- Battle of Manzikert (1071) - a decisive battle between the Byzantines and the Seljuks, during which the Seljuks captured the Byzantine Emperor Romanos IV Diogenes;

- as a result of the battle of the Ottomans with the combined Hungarian-Czech-Croatian army at the Hungarian city of Mohac in 1526, most of Hungary fell to the Ottoman Empire, and Sultan Suleiman I was able to move further into Europe;

- the defense of Plevna by the Turkish troops of Osman Pasha in 1877 delayed the advance of the Russian army and allowed the Ottoman government to strengthen Istanbul and Adrianople;

- Ergenekon-the mythical birthplace of the ancient Turks from a she-wolf, is located in the Altai.

³⁹ http://www.antoloji.com/hacer-alioglu/

⁴⁰ The period of ignorance and savagery that preceded the revelation of the Qur'an.

⁴¹ Mawlawi is a Sufi order founded in Konya in the 13th century by followers of Jalal al-Din Rumi Balkhi (Mawlana) (1207-1273). Also known as the Order of the Whirling Dervishes.

⁴² http://www.antoloji.com/okan-nar/

⁴³ http://www.antoloji.com/kizil-elma-5-siiri/

⁴⁴ http://www.antoloji.com/turgay-ata/

⁴⁵ http://www.antoloji.com/ataturk-gibi-turk-gibi-siiri/

⁴⁶ http://www.antoloji.com/ufuk-nazim/

⁴⁷ http://www.antoloji.com/kizil-elma-8-siiri/

⁴⁸ http://www.antoloji.com/ismail-soygenis/

⁴⁹ http://www.antoloji.com/ali-vural/

⁵⁰ http://www.antoloji.com/kizil-elma-19-siiri/

⁵¹ http://www.antoloji.com/mehmet-yas/

⁵² The word " bashbug "(leader) is used primarily in relation to the Turkesh. In this poem, Turkesh directs the gray wolves to conquer Kyzyl Elm.

⁵³ http://www.antoloji.com/kizil-elma-18-siiri/

⁵⁴ http://www.superonline.com/haber/silah-degil-bilgisayar-kulla-nin-93376

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