Microsoft Word - 3.Kaya-42-72 Research in Educational Policy and Management https://repamjournal.org E-ISSN: 2691-0667 December 2021 Volume: 3 Issue: 2 pp. 42-72 State, Citizens and Education in the Ottoman Empire: Civic Education Curriculum in the Early 20th Century Mehmet Melik Kaya* * Department of Social Studies Education, Faculty of Education, Anadolu University, Eskişehir, Turkey E-mail: kymelik@gmail.com Article Info Received: October 14, 2021 Revised: November 18, 2021 Accepted: December 20, 2021 How to cite Kaya, M. M. (2021). State, Citizens and Education in the Ottoman Empire: Civic Education Curriculum in the Early 20th Century. Research in Educational Policy and Management, 3(2), 42-72. https://doi.org/10.46303/repam.2021.6 Copyright license This is an Open Access article distributed under the terms of the Creative Commons Attribution 4.0 International license (CC BY 4.0). ABSTRACT In Ottoman Empire, reform movements that started in the Tanzimat [Reorganization] period gained momentum in the 2nd Meşrutiyet [Constitutional Monarchy] Era and its aftermath. Education, which is a structure that cannot be isolated from the society and related educational institutions, also underwent change and transformation as a result of the reform movements. Tedrisat-ı İbtidaiye Kanun-ı Muvakkati [Primary Education Transitional Law] brought along a series of innovations in education. During this period, an educational approach based on Usul-i Cedid [New Method] was adopted, and thus, education became free and compulsory while education was divided into 3 levels, the duration of which was 6 years. This research was carried out to analyse how the Musâhabât-ı Ahlâkiyye [Conversations on Morality] course was reflected in the 1913 Ottoman curriculum, and to determine what objectives, themes and values were aimed to be taught to students monthly and weekly during the first, second and third educational periods [Devre-i Ûla, Devre-i Mutasavvıta, Devre-i Aliye respectively] within the scope of this course. In this study designed in qualitative research design, historical research method was preferred. The data of the research were obtained by document analysis technique and literature review. The obtained findings were organized in such a form to serve the purpose of the study and analyzed by content analysis method. KEYWORDS Citizenship education; Ottoman Empire; Turkey; 1913 Primary Education Curriculum; historical research. 10.46303/repam.2021.6 43 INTRODUCTION Education basically plays a fundamental role in understanding the past of societies and establishing their futures, in addition to being the most important instrument for states to train and transform individuals (Mentiş Taş, 2004). States wish to create a qualified manpower resource through education and to build a community of citizens around a common ideal. While doing this in line with their own human resources and needs, they also determine their educational philosophies and contents (Şahin & Kartal, 2013). Education is a significant method used to transform the physical, intellectual, mental and emotional structure of individuals into the most appropriate one. In other words, societies organize their educational curricula in order to raise the kind of people they want (Akyüz, 2011; Chuang & Ting, 2021; Hirshfield & Chachra, 2019; Ring-Whalen et al., 2018; Thurlings et al., 2019). One of the most crucial pillars of educational curricula is educational programs. Educational programs are an important tool to organize the desired behaviors that are planned to be acquired by the person receiving the information inside or outside the school (Evans & Kilinc, 2013; Hazar et al, 2021; Paek et al, 2021; Paul, 2021; Satvindar Singh et al, 2021; Şişman, 2011). The 19th century has been accepted as the beginning of the treatment of education as a public service in the Ottoman Empire, as in many modernizing states. European-style education had begun to be seen as a means of progress, economic development, influencing the society and keeping society together. About determining its educational policies in this period, the Ottoman Empire had given priority to ensuring political unity, increasing social welfare and raising loyal people to the state. For this reason, the Ottoman Empire tried to expand the modern schools in order to shape the cultural and moral aspects of its citizens and also tried to push citizens’ scientific level closer to Europe (Uyanık, 2006). In such an atmosphere of discussion brought out by the 1908 Revolution, different opinions emerged on the problems of religion, state and law, and discussions flared up with the increased rush of magazines with the freedom of the press, and it was a common opinion that the way to prevent the collapse of the state was through education policies (Berkes, 1979). Emrullah Efendi, who was one of the pioneers of the reformist education policies in this period, started to work as the Minister of Education for the first time in 1909 (Sakaoğlu, 1985). According to the “Theory of Heaven Tree” coined by Emrullah Efendi, inspired by the mythological Tree of Heaven, whose roots are above, branches and fruits below, innovation and regulation in education should start from the university, not from primary education. According to Emrullah Efendi first of all, higher science centers must primarily be active. For this reason, seven-grade high schools should have been established in order to replace the existing usual high schools, and the university should have been set to the most advanced level. As the number of those who were educated there increases, the people would also be enlightened (Akyüz, 2011; Sakaoğlu, 1985). 44 In this period, Tedrisat-ı İptidaiye Kanun Muvakkati [Primary Education Provisional Law], which is the most important roadmap of education policies, came into force and eliminated many problems in education, especially the financing problem. Again, the primary education curriculum, which will appear for the first time as a draft program in 1911, took its final form in 1913 and became the first general primary education curriculum that came into force throughout the country. With this educational program, primary education was divided into three parts as Devre-i Ûla [First Grade], Devre-i Mutevasıta [Middle Grade] and Devre-i Aliye [High Grade), each of which was 2 years, and was extended to 6 years (2+2+2) in total. Also in this period, secondary schools were included in primary education within the scope of education policies, some attempts were done for the education of girls and French became the language of education (Hayta ve Ünal 2003). Emrullah Efendi, who was under the influence of the French education system, aimed to draw a teaching policy that would instill happiness to the nation by adding courses such as religious knowledge, geography, country history, Musahabat-ı Ahlakiyye ve Malumat-ı Vataniye [Conversations on Morality, and Civic Knowledge] to the primary education program (Sakaoğlu, 1985, 1993). The sole purpose of the education policies in the last period of the Ottoman Empire was to create a common sense of loyalty through education. In order to build a new form of citizenship with curricula and school lessons, the civics lesson began to take place as an independent course in the curriculum in this period. The Ottoman State gave importance to education in its last period and realized the importance of creating a common sense of belonging through education. A citizenship education course began to take place in the curriculum as an independent course in this period in order to create a new sense of citizenship with curricula and school programs. There was no class distinction like the caste system in the Ottoman Empire. However, the society was evaluated as Muslim and non-Muslim, and religion became the most important determinant of citizenship. In other words, citizenship gained meaning in the Ottoman country with a religious difference rather than a class difference (Anık, 2012). On the other hand, the Ottoman state was a country where the rules of Islamic and customary law were applied. Therefore, although the people were not under a constitutional guarantee, some of their rights were preserved within the scope of the laws applied in the Ottoman country (Pamuk, 2005). In the Ottoman country, the concept of citizenship based on rights in the modern sense began to emerge in the last period of the state when the state was on the verge of collapse. This situation is not only dependent on internal developments, but also shaped in parallel with the development of human rights in the world. The Ottoman Empire aimed to keep the non-Muslim subjects within the body of the state with some regulations in the periods when it implemented this understanding of citizenship based on rights. One of the arrangements made for this purpose was the abolition of the confiscation procedure, which dealt a great blow to private property. With the confiscation method, the property of the people in the Ottoman country could be confiscated. This was a 45 violation of an important citizenship right. During the reign of Mahmut II, this practice was abolished and it was aimed to prevent foreign merchants from leaving the Ottoman country (Akyılmaz, 2008). In the following years, it was desired to establish an Ottoman citizenship with the Tanzimat [Reorganization] (1839) and Islahat [Reform] (1856) Edicts. The concept of ‘everyone’ used at the beginning of the articles, especially in the Tanzimat Edict, is an effort to keep all Ottoman subjects together. With the Tanzimat Edict, the Sultan accepted the power of law, except for his own power, and this edict was accepted as the first stage of the transition to constitutionalism. Therefore, it is extremely significant in terms of the evolution of the Ottoman state from a subject to a citizen; because, the development of citizenship shows parallelism with democratization movements (Aktel, 1998; Kilinc, 2015). The effect of the idea of Ottomanism could be seen in the Tanzimat Edict. Within the framework of the idea of Ottomanism, an attempt was made to create an Ottoman upper identity without discrimination of religion, language or race (Uçar, 2018). When the rights granted by the Tanzimat could not prevent the separation of minorities, the Ottoman state published the Islahat (Reform) Edict and tried to keep the minorities under its rule by giving some new rights to the minorities. With the Islahat Edict, it was tried to bring equal rights to Muslims and non-Muslims. After these edicts were published, they received reactions from the Muslim community. The Muslim people reacted to these edicts by saying that “we cannot even call the gavur [infidel] as gavur” (Gümüş, 2008). Despite the Tanzimat and Islahat Edicts, the Ottoman Empire had lost the majority of its non-Muslim subjects at the end of the 19th century. On the other hand, the consulates opened by the Russians in the regions they did not lose were giving the state a significant headache. Again, a nationality problem arose due to the developments in this period. Those who took the passports of foreign states could easily travel in the Ottoman country and benefit from the privileges granted to foreigners (Temizer, 2013). The Ottoman state had enacted the 1869 Nationality Law to solve this problem. Another important feature of this law is that it is the first citizenship law in the Ottoman state. According to this law, which was modeled after the French Penal Code, there were two main ways to be considered an Ottoman citizen. The first was to be of age, and the second was to have resided in the Ottoman country for five years. In short, this law broke the Ottoman affiliation from a religious bond (Serbestoğlu, 2011). When the published edicts and laws could not prevent the disintegration of the Ottoman Empire, Kanun-i Esasi [the First Ottoman Constitution] was put into effect in 1876, and the rights of the people were guaranteed by the Kanun-i Esasi for the first time. For the first time, the constitutional government was accepted and the people became part of the government, albeit partially (Birecikli, 2008). Intellectuals, called the Yeni Osmanlılar [New Ottomans], played the biggest role in this development. Because, parallel to the developments in Europe, these Intellectuals demanded some modern political rights such as the freedom to vote, be elected and freedom of expression in the Ottoman country (Akşin, 1980). However, this process of innovation and evolution from subjects to citizens, which was interrupted by Sultan Abdulhamid 46 II’s suspension of the Kanun-i Esasi in 1878, and after a period of nearly thirty years, with the activities of the Jön Türkler [Young Turks] and the members of the Committee of Union and Progress, the second entry into force of the Kanun-i Esasi in 1908 and the proclamation of the Constitutional administration started again, and the Ottoman country turned into a community of citizens whose rights are guaranteed by the Kanun-i Esasi (Türkkan, 2018). Having restored Meşrutiyet [Constitutional Monarchy] in 1908, then suppressing the 31 March Revolt (April 13, 1909), which first emerged against the new regime, and then dethroning Abdulhamid II and putting the Kanun-i Esasi into effect, in addition to having difficulties from time to time against the opposition, the Unionists eventually dominated the government alone with the Babiali Raid on January 23, 1913. It is no coincidence that the 1913 curriculum was put into effect in the same year, in parallel with this development. In other words, in this way, in order to establish a new understanding in many fields, especially to create a new identity, education was also used. Thus, when this new program is examined, it is understood that an important mission has been assigned to the program, and it is aimed to raise moral, conscious, respectful citizens of national values and obedient to the sultan and statesmen (Maarif Vekaleti, 1913). The 1913 Ottoman Curriculum is important in that it is the first general-comprehensive program in Turkish history of education. In addition, citizenship education, which was tried to be given together with history and geography courses until the last periods of the Selçuk and Ottoman Empires, was included in this program for the first time as an independent course (Üstel, 2016). Therefore, this program has a special importance with its contribution to the evolution of the society from the subjects to the citizens in the process from the Ottoman Empire to the Republic (Kaya, 2020). Therefore, in this study, the content of the Musahhabât-ı Ahlâkiyye [Conversations on Morality and Civics] course in the 1913 curriculum in the transition process from a subject to a citizen in the Ottoman state and its effect on citizenship are discussed. METHOD Research Model In this study, historical research method, one of the qualitative research designs, was used (Büyüköztürk et al., 2017. The historical research method is used to examine events and phenomena that have occurred in the past, or to investigate and analyze the relationship of a particular problem with the past or present. This research method allows to examine the combinations of social factors that cause social change by leading to a certain result and to create theory by reaching general conceptualizations (Kaptan, 1991). The data of this research, in which the historical research method was employed, were obtained by using the document analysis technique. Document analysis is a technique in which all kinds of written materials containing information about the subject studied are examined and analyzed. These written 47 materials that make up the documents can be various such as diaries, letters, official documents of the states (Balcı, 2006; Yıldırım & Şimşek, 2016). Data Collection The data were obtained by the document analysis technique in this study employing the historical research method. Document review has advantages in terms of quality, low cost, sample size, long-term analysis, lack of reactivity, individuality and originality (Balcı, 2006; Yıldırım & Şimşek, 2016). Relevant data were obtained from the Ministry of National Education Ferit Ragıp Tuncor archive and documentation library. The obtained data were first transcribed from Ottoman Turkish to modern Turkish, and after the transcription process was done, it was checked by those who are experts in Ottoman Turkish. After the control of the translations was ensured, the data were classified into related subjects and themes. Data Analysis In this study, the findings obtained by the document analysis technique were analyzed by the content analysis method. In content analysis, it is tried to reach the concepts and relations that can explain the obtained data. The themes belonging to the concepts are determined after the conceptualization of the data. Content analysis consists of four stages: coding the data, finding the themes, organizing the codes and themes, defining and interpreting the findings (Yıldırım & Şimşek, 2016). In this direction, in this study, the data of the 1913 curriculum was translated from Ottoman Turkish to modern Turkish and understood. The findings obtained after the translation process were coded according to the objectives thought to belong. Then, the themes belonged the coded data were determined. These codes are grouped under five main themes: national and spiritual consciousness, moral values, rights and responsibilities, environmental and health awareness, government and state bodies. At the last stage, the coding and contents under the themes were given in the tables, discussed and interpreted. FINDINGS This section gives the findings related to the research. Research findings were divided into themes by content analysis method. These themes are national and spiritual consciousness, moral values, rights and responsibilities, environmental and health awareness, government and state bodies. Table 1 shows the objectives, themes and values that are aimed to be taught weekly and monthly according to grade levels in the Musâhabât-ı Ahlâkiyye [Conversations on Morality] course taught in the 1913 curriculum of the Ottoman primary education. With the 1913 curriculum, primary education was extended to six years in total by dividing it into three levels, each of which consists of 2 years. These levels are Devre-i Ûla, Devre- i Mutevasıta and Devre-i Aliye. Devre-i Ûla covers the age range of 7-8 and the first and second grades, which are the first two years of primary education. Devre-i Mutavassıta covers the age 48 range of 9-10 and the middle level of primary education; that is, the third and fourth grades. Devre-i Âliye covers the age range of 11-12 and the fifth and sixth grades, which are the last level of primary education. Table 1. Objectives, Themes and Values of Devre-i Ûla [First level of the primary school] 1st and 2nd Grades in the 1913 Curriculum of Musâhabât-ı Ahlâkiyye [Conversations on Morality] Course Period Month Week Objective Theme Code 1st Grade of Devre- i Ûla 1 1 Loving Mother and Father. National and Spiritual Consciousness Family 1 1 Loving brothers and fellow countrymen National and Spiritual Consciousness Family 1 2 We must obey our sultan and our elders National and Spiritual Consciousness Obedience to the Sultan, obedience to the Elders 1 2 We must respect our elderly relatives National and Spiritual Consciousness Respect for Elders 1 3 We should not fight with our friends Moral Values Human Relations 1 3 We should not slander others. Moral Values Honesty 1 4 We should not play with naughty children Moral Values Human Relations 1 4 We should avoid dangerous games. Environmental and Health Awareness Health 2 1 Attention to duty Rights and Responsibilities Sense of Duty 2 2 Nobody likes lazy kids Rights and Responsibilities Diligence 2 2 Working is a definition Rights and Responsibilities Diligence 2 3 Employee wins Rights and Responsibilities Diligence 2 3 Your friends should not touch their notebooks and pens Rights and Responsibilities Respect for Property 2 4 Diligent boy Rights and Responsibilities Diligence 2 4 Laziness Rights and Responsibilities Diligence 3 1 Do not leave today’s work for tomorrow Rights and Responsibilities Diligence 49 3 1 Should help the needy Moral Values Benevolence 3 2 Do not eat much Environmental and Health Awareness Health 3 2 Do not drink water while sweaty Environmental and Health Awareness Health 3 3 To be honest Moral Values Honesty 3 3 Do not touch someone else’s property Rights and Responsibilities Respect for Property 3 4 Revision Revision Revision 4 1 People need each other National and Spiritual Consciousness Solidarity 4 1 Returning something found on the way to its owner Rights and Responsibilities Respect for Property 4 2 Should help the poor Moral Values Benevolence 4. 2 Not be arrogant Moral Values Humility 4 2 Not to waste Rights and Responsibilities Economic Consciousness 4 3 Not to speak ill of others Moral Values Do not Gossip 4 3 Not hold grudges Moral Values Compassion 4 3 Revenge Moral Values Compassion 4 4 Not to harm flowers and trees Environmental and Health Awareness Doğayı Koruma 4 4 Not harming animals or birds Environmental and Health Awareness Love of Animals 4 4 We should help each other Moral Values Benevolence 5 1 Do not misbehave Moral Values Human Relations 5 1 We should love animals, birds Environmental and Health Awareness Love of Animals 5 1 We should love flowers, trees Environmental and Health Awareness Nature Conservation 5 2 Get fresh air Environmental and Health Awareness Health 5 2 We must love our country National and Spiritual Consciousness Patriotism 50 5 3 We must protect the flag, the ancestors and the relics of our ancestors National and Spiritual Consciousness Commitment to National and Cultural Values 5 3 We must abide by our traditions National and Spiritual Consciousness Commitment to National and Cultural Values 5 4 We should be happy with what we have Moral Values Not being Greedy 5 4 Treason and truth Moral Values Honesty 6 1 Lying Moral Values Honesty 6 1 Economics and Trade Rights and Responsibilities Economic Consciousness 6 2 Jealousy Moral Values Jealousy 6 2 Alcoholic and no smoking Environmental and Health Awareness Health 6 3 Be ashamed National and Spiritual Consciousness Religious Consciousness 6 3 It is hard but it is not too late Rights and Responsibilities Diligence 6 4 Revision Revision Revision 7 1 Some legends and blacksmith’s advice Rights and Responsibilities Diligence 7 2 Ant and Cicada - Two Travelers - Spider and Silkworm Rights and Responsibilities Diligence 7 3 Sparrow with Rabbit Fables Fables 7 4 Goat and Fox- Lamb and Wolf- Fox and Stork Fables Fables 8 1 The Frog and the Firefly - The Crow and the Fox Fables Fables 8 2 Two goats, Fisherman, Rabbit and Tortoise Fables Fables 8 3 Some historical anecdotes Fables Fables 8 4 Biography of country elders and children National and Spiritual Consciousness National Heroes 9 1 General Revision General Revision General Revision 2nd Grade of Devre- i Ûla 1 1 Family benefits National and Spiritual Consciousness Family 1 2 The downsides of orphanhood Moral Values Benevolence 51 1 3 Respect for elders and love for younger National and Spiritual Consciousness Family 1 4 Love everyone National and Spiritual Consciousness Solidarity 2 1 The good and the bad of the nanny and the maids - responsibilities to them National and Spiritual Consciousness Family 2 2 Obedience and love to our sultan and elders National and Spiritual Consciousness Obedience to the Sultan, obedience to the Elders 2 3 Importance of health Environmental and Health Awareness Health 2 4 Activity Fables Fables 3 1 The importance of science Rights and Responsibilities Diligence 3 2 School Rights and Responsibilities Diligence 3 3 Study for lessons Rights and Responsibilities Diligence 3 4 Revision Revision Revision 4 1 Duty responsibility Rights and Responsibilities Sense of Duty 4 2 Love and help to friends Moral Values Tolerance 4 3 Homeland and foreign countries National and Spiritual Consciousness Patriotism 4 4 Homeland benefits National and Spiritual Consciousness Patriotism 5 1 Respect for the flag National and Spiritual Consciousness Patriotism 5 2 Heirlooms: mosques, madrasas, fountains, tombs, bridges, soup kitchens, caravanserais, schools, roads National and Spiritual Consciousness Commitment to National and Cultural Values 5 3 Respect for our home, our field and our couple animal Environmental and Health Awareness Natural Conversation 5 4 Love and sacrifice for the country National and Spiritual Consciousness Patriotism 6 1 The importance of military service Rights and Responsibilities Sense of Duty 52 6 2 Tax Rights and Responsibilities Economic Consciousness 6 3 Obedience to the law Rights and Responsibilities Sense of Duty 6 4 Revision Revision Revision 7 1 Kindness and fineness Moral Values Tolerance 7 2 Waste and savings Rights and Responsibilities Economic Consciousness 7 2 Lying Moral Values Honesty 7 3 Truth Moral Values Honesty 7 4 Respect for the dignity of another - not seeing other people’s faults Rights and Responsibilities Respect for Human Rights 8 1 Courage and anger Moral Values To be Brave 8 2 Service of animals to humans- not to torture animals Environmental and Health Awareness Love of Animals 8 3 Good and evil Moral Values Beneficence 8 4 Peace of mind - remorse Moral Values Conscientious Responsibility As can be seen in Table 1, the first two-year period (Devre-i Ûlâ) of the program in the form of 2+2+2 years is for the 7-8 age group. In addition, it is seen that the program is planned over nine months and the topics that will be covered weekly are specified. In the program, the hours of the relevant course are planned as three hours a week in the first year and two hours in the second year of Devre-i Ûlâ. Tablo 2. Objectives, Themes and Values of Devre-i Mutevasıta 1st and 2nd Grades in the 1913 Curriculum of Musâhabât-ı Ahlâkiyye [Conversations on Morality] Course Period Month Week Objective Theme Code 9 4 General Revision General Revision General Revision 1st Grade of Devre-i Mutevasıta 1 1 Religious duties National and Spiritual Consciousness Religious Consciousness 1 2 Health and cleanliness Environmental and Health Awareness Health 1 3 Simple dressing Environmental and Health Awareness Personal Care 1 3 Healthy eating Environmental and Health Awareness Health 1 4 Simplicity Environmental and Health Awareness Personal Care 53 1 4 Training Environmental and Health Awareness Health 2 1 Saving – not to borrow Rights and Responsibilities Economic Consciousness 2 2 Jealousy Moral Values Jealousy 2 2 Greed Moral Values Not being Greedy 2 3 Diligence Rights and Responsibilities Diligence 2 3 Sincerity Moral Values Human Relations 2 4 Truth Moral Values Honesty 3 1 Fix flaws Moral Values Self-Criticism 3 1 Pride Moral Values Humility 3 2 Be brave and calm Moral Values Self- Confidence 3 3 Anger and patience Moral Values Tolerance 3 4 Revision Revision Revision 4 1 Entrepreneurship Rights and Responsibilities Economic Consciousness 4 2 Confidence Moral Values Self- Confidence 4 2 Living regularly Environmental and Health Awareness Personal Care 4 3 Do one’s duty properly Rights and Responsibilities Sense of Duty 4 3 Health Environmental and Health Awareness Health 4 4 Freedom Rights and Responsibilities Freedom 5 1 Family happiness National and Spiritual Consciousness Family 5 2 The love of the elders for the little ones - respect of the younger for the elders National and Spiritual Consciousness Family 5 3 Consider the family’s interests National and Spiritual Consciousness Family 5 4 Love the country National and Spiritual Consciousness Patriotism 6 1 To tax Rights and Responsibilities Economic Consciousness 54 6 2 Sanctity of the military Rights and Responsibilities Sense of Duty 6 3 Farmer, blacksmith, sailor, etc. respect and love for the arts National and Spiritual Consciousness Respect for the Connoisseur of the Arts 6 4 Revision Revision Revision 7 1 People’s responsibilities Rights and Responsibilities Respect for Human Rights 7 1 Aid and solidarity National and Spiritual Consciousness Respect for Human Rights 7 2 Respect for people’s property, life, honor, freedom and religion Rights and Responsibilities Respect for Human Rights 7 3 Insult, slander, humiliation, mocking and stealing are bad Moral Values Honesty 7 4 Being faithful to contracts and promises Moral Values Honesty 8 1 Compassion and help towards people Moral Values Benevolence 8 1 Be merciful to the poor, the needy, the sick, and the survivors Moral Values Compassion 8 2 Sacrifice Moral Values Devotion 8 2 Abide by etiquette Moral Values Human Relations 8 3 Be kind to animals Environmental and Health Awareness Love of Animals 8 4 Loving and protecting livestock Environmental and Health Awareness Love of Animals 9 4 General Revision General Revision General Revision 2nd Grade of Devre-i Mutevasıta 1 1 Information about homeland and civilization National and Spiritual Consciousness Patriotism 1 2 Government services: courts, gendarmes, soldiers, schools, roads, municipalities Rights and Responsibilities Awareness of Citizenship Rights 1 3 Government expenses – Taxes Rights and Responsibilities Economic Consciousness 1 4 Taxes are debt – someone who does not pay their taxes is like someone who understates their debt Rights and Responsibilities Economic Consciousness 55 2 1 Roads are everyone’s property. Roads should not be damaged Rights and Responsibilities Awareness of Citizenship Rights 2 2 Not harming the forests Environmental and Health Awareness Nature Conservation 2 3 Not to disturb roads, streams, fountains Environmental and Health Awareness Nature Conservation 2 4 Respect for common areas Rights and Responsibilities Respect for Property 3 1 Laws Government and State Bodies Laws 3 2 Law makers Government and State Bodies Laws 3 3 Deputies and notables Government and State Bodies Election 3 4 Election, participation in the election is a duty Government and State Bodies Election 4 1 Revision Revision Revision 4 2 Types of government Government and State Bodies Government 4 3 View of government Government and State Bodies Government 4 4 Benefit of constitutionalism Government and State Bodies Form of Government 5 1 Obedience to the law Government and State Bodies Laws 5 2 Obedience to the police, gendarmerie, village guards and all officers National and Spiritual Consciousness Loyalty to the State 5 3 Witnessing is a duty Rights and Responsibilities Sense of Duty 5 4 Not helping thieves, murderers and murderers National and Spiritual Consciousness Loyalty to the State 6 1 How does the government deliver justice? Government and State Bodies Laws 56 6 2 How to make a complaint? Government and State Bodies Laws 6 3 Magistrates’ courts, Civil and criminal courts Government and State Bodies Courts 6 4 Revision Revision Revision 7 1 Imprisonment and fine Government and State Bodies Laws 7 2 Courts of first instance, appeal and appeal Government and State Bodies Courts 7 3 Municipalities – obedience to the rules of municipalities Government and State Bodies Belediye 7 4 Cleaning with the municipality Moral Values Benevolence 8 1 Use of parks and gardens Environmental and Health Awareness Doğayı Koruma 8 2 Military service and honor Rights and Responsibilities Sense of Duty 8 3 Ottoman country - service to the country - respect for the flag National and Spiritual Consciousness Patriotism 8 4 Devotion to the country National and Spiritual Consciousness Patriotism As can be seen in Table 2, Devre-i Mutevasıta (the second two-year period of primary school) of the program in the form of 2+2+2 years is for the 9-10 age group. In addition, it is seen that the program is planned over nine months and what topics will be covered weekly are specified. It is seen in the program that the hours of the relevant course are planned as one hour per week. Table 3. Objectives, Themes and Values of Devre-i Aliye 1st and 2nd Grades in the 1913 Curriculum of Musâhabât-ı Ahlâkiyye [Conversations on Morality] Course Period Month Week Objective Theme Code 9 4 General Revision General Revision General Revision 1st Grade of Devre- i Aliye 1 1 A clear conscience- remorse Moral Values Conscientious Responsibility 1 2 Task - job description Rights and Responsibilities Sense of Duty 57 1 3 Duties to family, self, civilization, religion, humanity Rights and Responsibilities Sense of Duty 1 4 Our duties to ourselves Rights and Responsibilities Sense of Duty 1 4 Health Rights and Responsibilities Sense of Duty 2 1 Good manners Moral Values Self- Regulation 2 2 Learn science Rights and Responsibilities Diligence 2 3 Patience and common sense Moral Values Patience 2 4 Bravery National and Spiritual Consciousness Patriotism 3 1 Take care of your own body Environmental and Health Awareness Personal Care 3 2 Humility and dignity Moral Values Humbleness 3 3 Arrogance and pride Moral Values Humbleness 3 4 Revision Revision Revision 4 1 Diligence Rights and Responsibilities Diligence 4 2 Savings - economics Rights and Responsibilities Economic Consciousness 4 3 Generosity - Avoiding debt Rights and Responsibilities Economic Consciousness 4 4 Entrepreneurship Rights and Responsibilities Economic Consciousness 5 1 Working not to be a burden to the country Rights and Responsibilities Economic Consciousness 5 2 Children’s duties to the family - the family’s duties to the children National and Spiritual Consciousness Family 5 3 Duties of family members towards each other National and Spiritual Consciousness Family 5 4 The importance of marriage National and Spiritual Consciousness Family 6 1 Duties to civilization and homeland - obedience to the law Rights and Responsibilities Sense of Duty 6 2 Military - Police Rights and Responsibilities Sense of Duty 6 2 Honor the flag National and Spiritual Consciousness Patriotism 58 6 3 Devotion to the country National and Spiritual Consciousness Patriotism 6 3 Right to vote Rights and Responsibilities Sense of Duty 6 4 Revision Revision Revision 7 1 Duties to humanity Rights and Responsibilities Respect for Human Rights 7 2 Belittlement, humiliation, disparagement Moral Values Honesty 7 3 Respect for another’s religion and sect Rights and Responsibilities Respect for Human Rights 7 4 Not to interfere with another's property Rights and Responsibilities Respect for Property 8 1 Obedience to words and contracts Moral Values Honesty 8 2 Be kind to people Moral Values Compassion 8 2 Helpfulness Moral Values Benevolence 8 3 Kindness towards Muslims and non-Muslims Rights and Responsibilities Respect for Human Rights 8 4. Our religious duties National and Spiritual Consciousness Religious Consciousness 9 4 General Revision General Revision General Revision 2nd Grade of Devre- i Aliye 1 1 Government and the need for government Government and State Bodies Government 1 2 Government and the need for government Government and State Bodies Government 1 3 Government tasks: Security and justice, defense Government and State Bodies Form of Government 1 4 Functioning of government Government and State Bodies Form of Government 2 1 Constitutionalism Government and State Bodies Form of Government 2 2 Benefits of Constitutionalism Government and State Bodies Form of Government 2 3 Defenders of Constitutionalism Government and State Bodies Form of Government 59 2 4 Civil rights - Freedom - Freedom to write Rights and Responsibilities Awareness of Citizenship Rights 3 1 Civil rights - Social rights - Right to work Rights and Responsibilities Awareness of Citizenship Rights 3 2 Civic duties; aid and solidarity Rights and Responsibilities Solidarity 3 3 Love the homeland - respect the flag National and Spiritual Consciousness Patriotism 3 4 Revision Revision Revision 4 1 Respect for religious and national institutions National and Spiritual Consciousness Commitment to National and Cultural Values 4 2 Respect for headquarters, school and military service Rights and Responsibilities Sense of Duty 4 3 Tax Rights and Responsibilities Economic Consciousness 4 4 Kanun-i Esasi (the first Ottoman constitution) Government and State Bodies Laws 5 1 Legislature, Executive and Judiciary Government and State Bodies Laws 5 2 knowledge of the legislature, executive and judiciary Government and State Bodies Laws 5 3 Country resistance - election - parliamentary election Government and State Bodies Election 5 3 How laws are made Government and State Bodies Laws 5 4 Parliament of the people and Ayan (privileged person) Government and State Bodies Council 6 1 Government organization; Village, Town, County, Province Government and State Bodies Local Governments 6 2 Government offices Government and State Bodies Local Governments 6 3 Municipality - duties of the Municipality Government and State Bodies Municipality 60 6 3 Municipality election Government and State Bodies Election 6 4 Duties of the people towards the municipality Government and State Bodies Municipality 7 1 Revision Revision Revision 7 2 Courts Government and State Bodies Courts 7 3 Complaints and inquiries Government and State Bodies Courts 7 4 Types of Courts Government and State Bodies Courts 8 1. Law Courts Government and State Bodies Courts 8 2 Obligation to go to court Government and State Bodies Courts 8 3 Police, Gendarmes, Village guards, the importance of duty Rights and Responsibilities Sense of Duty 8 4 Headmen, Imams, Teachers, the importance of duty Rights and Responsibilities Sense of Duty 9 4 General Revision General Revision General Revision As can be seen in Table 3, Devre-i Aliye (the last two-year period) of the program in the form of 2+2+2 years is for the 11-12 age group. In addition, it is seen that the program is planned over nine months and what topics will be covered weekly are specified. It is seen in the program that the hours of the relevant course are planned as one hour per week. When Tables 1, 2 and 3 are examined, it is seen that unit revisions and general revisions are also included at certain intervals in the program. Accordingly, for Devre-i Ûla first and second grades, and Devre-i Mutavassıta and Devre-i Aliye first grades, unit revisions were set in the fourth week of the third month, the last week of the sixth month, and the ninth month. The first week of the fourth month and the last week of the sixth month in the second year of the Devre- i Mutavassıta level; the fourth week of the third month, the first week of the seventh month, and the ninth month are reserved for general revision in the second class of the Devre-i Aliye level. Although the teaching of values through inculcation is dominant in the program in general, especially in the first year of Devre-i Ûlâ, it was enriched with fables such as “Ant and Cicada”, “Two Travelers”, “Spider and Silkworm”, “Rabbit and Sparrow”, “Goat and Fox”, “Lamb and Wolf”, “Fox and Stork”, “Frog and Firefly”, “Crow and Fox”, “Two Goats”, and “Rabbit and 61 Tortoise”. The spread of these fables over a two-month period shows that this method is considered important in the education of children of this age. Table 4. Themes and codes in the 1913 Curriculum of Musâhabât-ı Ahlâkiye [Conversations on Morality and Civics] Themes f Government and State Bodies 37 Moral Values 49 Environmental and Health Awareness 25 Rights and Responsibilities 78 National and Spiritual Consciousness 42 Total 231 Table 4 displays that rights and responsibilities in the citizenship education course are discussed intensively with 78 times. The theme of moral values was the second most discussed topic with 49 times. The theme of national and spiritual consciousness was discussed 42 times, and the theme of government and state bodies 37 times. The least mentioned theme in the course was the theme of environmental and health awareness with 25 sub-codes. Some of the values that are aimed to be taught to students in the Musahabât-ı Ahlâkiyye [Conversations on Morality] curriculum are the theme of “government and state bodies” and are shown in Table 5 with their codes. Table 5. Codes and Statistics of Government and State Bodies Theme Codes f Municipality 3 Government 4 Laws 10 Courts 7 Council 1 Election 4 Local Governments 2 Form of Government 6 Total 37 When Table 5 is examined, it is seen that the theme of laws is the most coded subject with 10 times. The other topics covered most in the program were courts 7 times, form of government 6 times, and election 4 times. In addition, the municipality included in the program 3 times, the council 1, and local governments 2 times. The reason why the concepts of law, government, court and election were intensively covered in the 1913 curriculum stems from the desire to establish a new order and citizenship bond; because, in this period, both Meşrutiyet was accepted and the Kanun-i Esasi was put into effect. Therefore, it is important to teach these 62 new and foreign concepts. Again, by trying to eliminate injustices with the regulations in the courts, it is aimed to keep the society together in peace and tranquility, and to keep Muslim and non-Muslim subjects together. Since the Ottoman Empire wished to create a law-abiding citizen community from an early age, this subject was heavily covered in the program. The enactment of the Kanun-i Esasi and the securing of the rights of the people with this Kanun-i Esasi revealed the importance of obedience to the law. The reason why administration and state organs are included in the program is undoubtedly due to the transition to a new regime, the Constitutional Monarchy. In this framework, the program included subjects such as the sultan and the duties and powers of new institutions such as the Meclis-i Ayan [Senate] and the Meclis-i Mebusan [Assembly of Representatives], how the elections would be held, various courts, administrative structures and officials. Some of the values that are aimed to be taught to students in the Musahabât-ı Ahlâkiyye curriculum are shown in Table 6 with the theme of “environmental and health awareness”. Table 6. Codes and Statistics of Environmental and Health Awareness Theme Codes f Nature Conservation 6 Love of Animals 5 Personal Care 4 Health 10 Total 25 As can be seen in Table 6, the subject of health is mostly covered with 10 times in the theme of Environmental and Health Awareness. Since the Ottomans planned to raise a model citizen in this period, issues related to environmental and health awareness were also included in the program. Personal care is also included in the health theme; and the other issues included in this context were those such as not gluttony, that is, healthy eating, good and clean clothing, attention to body and house cleanliness, not drinking water when sweaty, avoiding harmful habits such as alcohol and cigarettes, breathing fresh air. Although individual and public health and environmental cleanliness and order are among the issues that should be given importance for every nation, the conditions of the current period should probably have an effect on including them in the program. As a matter of fact, the food and shelter problems experienced with the large masses of immigrants from the places lost in the Balkan Wars increased epidemics such as cholera, malaria, typhoid and plague, and caused the issue of health and the environment to gain even more importance. On the other hand, it is known that laws and regulations were made in parallel with the program in many health-related issues such as cholera epidemics caused by the bursting sewers due to the lack of infrastructure, the smell of barns intertwined with living spaces, and rabies caused by stray dogs, the dirt of horse carriages 63 and donkey trains scattered on the roads, the cleaning of the streets, the garbage and rubble thrown around, the unhealthy and open food sold on the streets. One of the issues that Ottoman administrators focused on was the protection of the environment and surrounding structures. In particular, the importance of protecting roads, bridges and fountains was tried to be taught to children. It is seen that the love of animals is also covered 5 times in the program. It could be thought that the state tried to teach to protect and love animals from an early age, due to the fact that the main livelihoods of the Ottoman society were agriculture and animal husbandry, and with the influence of beliefs and values that can be expressed as “love the creature because of the creator” and “who does not show mercy to animals, he shall not show mercy to people”. At the same time, the use of some animals in transportation and field works and the behaviors towards them were discussed in detail in the program, and these issues were included in the program under the headings of refraining from cruelty to farm animals and other animals. In fact, it is also known that a legal regulation has been made in order not to torture the riding animals by loading more than they can carry. In the program, environmental issues such as keeping the parks and gardens clean, not plucking the flowers, not damaging the trees and forests were also emphasized. These issues aim not only to protect the environment, but also to teach respect for the rights of others, as these places are open to public use. To sum up, it is aimed to create an awareness of health and the environment in children and to make these issues a habit from an early age. Some of the values that are aimed to be taught to students in the Musahabât-ı Ahlâkiyye [Conversations on Morality] curriculum are shown in Table 7 with the theme of “moral values”. Table 7. Codes and Statistics of Moral Values Theme Codes f Not being Greedy 2 Humility 2 To be Brave 1 Do not Gossip 1 Honesty 11 Devotion 1 Tolerance 3 Human Relations 5 Beneficence 1 Jealousy 2 Compassion 4 Self-regulation 1 Self-confidence 2 Self-criticism 1 Patience 1 Humbleness 2 Conscientious Responsibility 2 Benevolence 7 Total 49 64 According to Table 7, the most discussed subject with 11 times was the concept of honesty. The Ottoman state was an Islamic state. Therefore, the concept of truth, which is one of the important requirements of the religion of Islam, has been given a high priority. In addition, since concepts such as truthfulness, honesty and not lying have an important place in Turkish customs, they have been emphasized in the program. The fact that these concepts are among the main features sought in human relations made it necessary to focus on them. Some other concepts covered in the program are benevolence 7 times, compassion 4 times and tolerance 3 times. The main reason why the topics of benevolence and compassion are included in the program is again based on beliefs and traditions, but in recent times, many people have been lost in wars, their children have been left orphaned and the society has taken care of them. It is also possible to evaluate the establishment of orphanages established for the shelter of orphans and some other charitable institutions within the framework of this goal. On the other hand, the concepts of tolerance and respect for different religions were also included in the program in order to ensure the coexistence of different ethnic and religious identities and to keep the Ottoman state together. Although a policy of tolerance towards non-Muslim people has been implemented since the establishment of the Ottoman state, the aim in the following periods was to strengthen the sense of citizenship and to prevent nationalist rebellions, as mentioned above. This aim is also reflected in the program under the title of tolerance. Some of the values that are aimed to be taught to students in the Musahabât-ı Ahlâkiyye [Conversations on Morality] curriculum are shown in Table 8 with the theme of “national and spiritual consciousness”. Table 8. Codes and Statistics of National and Spiritual Consciousness Theme Codes f Family 11 Respect for Elders 1 Solidarity 4 Loyalty to the State 2 Religious Consciousness 3 Commitment to National and Cultural Values 4 National Heroes 1 Obedience to the Sultan, Obedience to the Elders 2 Respect for the Connoisseur of the Arts 1 Patriotism 13 Total 42 65 As can be seen in Table 8, patriotism is the most discussed topic in the program with 13 times. In other words, it was aimed to keep the subjects together by creating unity and solidarity within the framework of the concept of homeland in order to eliminate the negative effects of the intense land losses experienced before the 1913 curriculum on the society and to prevent the separatist ideas brought by the French Revolution. Another important topic covered in the program is the concept of family with 11 times. Since the Ottomans had a traditional family structure, in addition to the nuclear family members such as mother, father, sister, grandfather, grandmother, individuals such as Lala [educator and trainer of a child], nanny and maid were counted as family and the behavior of children towards them was discussed in the program. Other topics covered most under this theme were solidarity, commitment to national and cultural values, 4 times each. The feelings of solidarity and benevolence were added to the program in order to strengthen national unity and solidarity and to prevent the collapse of the state. The development of Turkish identity and Turkism thought, which began to be prominently featured towards the end of the Balkan wars, is in parallel with these concepts in the program. It is seen that the sadness of the recently lost lands and the hope of getting them back were also reflected in the textbooks of the period. The values that are aimed to be taught to students in the Musâhahabât-ı Ahlakiye [Conversations on Morality] curriculum are shown in Table 9 with the theme of “rights and responsibilities” and their codes. Table 9. Codes and Statistics of Rights and Responsibilities Theme Codes f Diligence 15 Economic Consciousness 14 Sense of Duty 18 Legal Consciousness 15 Respect for Human Rights 6 Respect for Property 5 Freedom 1 Awareness of Citizenship Rights 4 Total 78 As can be seen in Table 9, “rights and responsibilities” is the most frequently used theme in the program with 78 codes. The most discussed topic in the program was the sense of duty with 18 times; because, the state wished to raise individuals with a high sense of responsibility from an early age. Other topics that are covered intensively in the program are diligence 15 times and economic consciousness 14 times. Undoubtedly, the loss of land, the deterioration of the Tımar [land allocation] system, the migration from the village to the city as a result of the Celali revolts [economic and social 66 revolts in the Ottomans], the capitulations turning the Ottoman country into an open market, developments such as the declaration of the bankruptcy of the state with the Muharrem Decree in 1881 and the establishment of the Düyûn-ı Umûmiyye [General Debts], caused the state to lose its economic independence over time, and such developments put heavy burdens on the people. Therefore, the development of economic awareness and the promotion of work became a vital issue for the state. The concept of property had been one of the problematic issues in the Ottoman Empire. Since the state is the owner of most of the lands, it did not want anyone who could gain power by acquiring property other than itself. For this reason, it had implemented the confiscation procedure. However, Mahmud II, who wanted to increase the loyalty of foreign merchants who were trying to escape from the recent internal turmoil, abolished the confiscation procedure and allowed private property. On the other hand, since minorities besides Muslims were given the opportunity to acquire property, their rights and laws were always on the agenda in order to keep the subjects together and to increase the loyalty of foreigners to the state. The proclamation of the Kanun-i Esasi also guaranteed these rights. Therefore, teaching these topics and concepts was one of the important priorities of the 1913 curriculum. DISCUSSION In the relevant literature, there is no study focused specifically on the civic education curriculum in Ottoman schools. Considering that it is the first regular and systematic citizenship education program in education planning from past to present, it has been determined that there is a gap in the literature related to this civics education of Musâhabât-ı Ahlâkiyye [Conversations on Morality]. It is thought that this study would fill an important gap in the literature by shedding some light on the history of citizenship education in Turkey. In this study, the 1913 Musâhabât- ı Ahlâkiyye course, which emerged in the process of the Turkish society evolving from being a subject to a citizen, was investigated with the method of content analysis. One of the studies conducted on this topic was done by Budak and Budak (2014) on programs from the Ottoman Empire to the Republic. In this research, the weekly course schedules of the programs from the Ottoman Empire to the Republic were given, but the content of the programs was not mentioned. Yet, in the current study, the content of the 1913 curriculum was discussed in detail with the content analysis method. One of the studies on the 1913 curriculum is the research conducted by Benzer (2004) on mother tongue education programs in Turkey. Benzer researched the place of mother tongue in the 1913 curriculum, included mother tongue features, comparisons and criticisms, but did not make any determinations regarding citizenship education. In the present study, the citizenship education program was examined with the content analysis method. Keskin’s (2010) research on Curriculum from the Second Meşrutiyet [the 2nd Constitutional Monarchy, 1908] to the present is one of the important studies. Keskin stated that the aim of the 1913 curriculum, which was published during the Second Meşrutiyet period, was to make children comprehend the ideology of the Committee of Union and Progress. In this 67 study, the weekly course schedule of the 1913 curriculum was given and the topics in the program were dealt with in a superficial way. In the current study, the entire content of the Musâhabât-ı Ahlakiyye course in the 1913 curriculum was investigated with the content analysis method. One of the studies in the field of citizenship education is Citizenship in the Second Meşrutiyet Period, which belongs to a study by Yaşar (2018). In his study, Yaşar examined a different dimension such as the content of the textbooks in the Second Meşrutiyet period, their association with the programs of the period in which they were published, and their references, instead of the perception of citizenship in the textbooks or the reflections of the citizenship perception in the official ideology. In the present study, the 1913 citizenship educational program was discussed as a whole, not the textbooks. CONCLUSION AND RECOMMENDATIONS Citizenship education, which has an important place in the Turkish education system, was taught in History and Geography courses until the 1913 curriculum. In the 1913 curriculum, these courses were combined under the names of Musâhabât-ı Ahlâkiyye [Conversations on Morality] and Malumât-ı Vataniyye [Civics], and a citizen was tried to be educated within the framework of the Ottoman upper identity in line with the ideology of the period. The course Musâhabât-ı Ahlâkiyye means conversations about ethics, religion, history and civilization in today’s Turkish. In this period, the Ottoman Empire tried to create a common citizen identity by focusing on values education in order to avoid the collapse process it was in. In this respect, the aforementioned course and its content are extremely crucial. With the Malumât-ı Vataniyyes, the Ottoman Empire aimed to raise both loyal citizens and citizens who were equipped with some national and universal moral values, who were aware of the structure of the state, economy, health and environment. Citizenship education, which was included in the program under the name of Musâhabât-ı Ahlakiyye in 1913-1914, appeared as a course for the first time in the Ottoman country with the Tedrisât-ı İbtidâiyye Kanûn-ı Muvakkati [Primary Education Temporary Law]. In 1913, the citizenship education program was written as a single text without including its aims. The aims of the program were given implicitly only in the content part. Although there was no section stating the philosophy of the program, a didactic style seems to be dominant throughout the program. Both the introduction and the content of the program did not mention what methods the course would be taught with. Values and skills in the program were discussed in the content part of the program. It is understood that the program was written with the aim of explaining, giving information, enlightening and learning a moral lesson with its intense text content. In addition, in the program, the units were supported with stories, poems and fables and the topics were tried to be made more concrete. For example, while the topic of work and diligence is being told, the story of the Ant and the Grasshopper has been tried to make the topic more concrete and memorable. In this respect, it is considered positive to include such stories in the program in terms of increasing the memorability of what has been learned. 68 In the 1913 Ottoman Primary School Curriculum, it was stated which topics at which grade level would be covered by the Musahhabât-ı Ahlakiyye course. the topics covered in the first stage of Devre-i Ûla are composed of basic subjects such as respect for elders, love, honesty, what the family is and its importance, being helpful, love of nature, love of homeland and flag. With these subjects and concepts, it is aimed that the child learns about his family, environment and some national moral values. Fables are given wide coverage. In the second stage of Devre-i Ûla, it is seen that the topics and concepts that are intended to be taught are handled in a slightly wider framework. It can be deduced that the expanding environmental approach model has been adopted in line with the understanding of the near-far, from the known to the unknown. While in the first grade, nuclear family members such as mother and father were mentioned, in the second grade, these concepts were expanded a little more and other household members such as Lala [educator and trainer of a child], nanny and maid were included in the family. In addition to citizen responsibilities such as military service and paying taxes, topics related to the foreign state have been added to the program of the second stage of Devre-i Ûla. While the concepts and subjects such as religious knowledge, health, dressing and entrepreneurship were discussed in the first grade level of Devre-i Mutavassıta, concepts and topics such as the Ottoman homeland, courts, security forces, government, laws and local administrations were added to the program at the second grade level. In addition, the duties and authorities of the mentioned institutions and organizations, who had the authority to make laws and what the duties of the government were explained. It is noteworthy that the concept of election and, accordingly, the right of the citizen to vote was added to the program in the first grade level of Devre-i Âliye. In the second grade level, it is seen that the forms of government (Republic, Constitutional Monarchy and Sultanate) were also included in the program. Other important topics included in the program are freedom of expression, citizenship rights, the Kanun-i Esasi, legislative, executive, judiciary, etc. The reason why these topics were added to the curriculum in this period was the enactment of the Kanun-i Esasi for the second time after a long interruption and the declaration of the Constitutional Monarchy. In other words, this situation is considered as an innovation brought by the Constitutional Monarchy regime. In the 1913 curriculum, it was seen that citizenship education is value-oriented. In the program, the concept of family was given a high priority and the importance of the family, respect and obedience to the elders, the position of the woman and the duties and responsibilities of all individuals in the family were stated. Especially since the Ottoman Empire has an extended family structure, parental love is one of the values that are desired to be instilled in children at a young age. At the same time, when it is accepted that the family is the smallest building block of the society and a small prototype of the state, it has been considered important for the sustainability of the society that the values and feelings instilled in the family, such as belonging, solidarity, love and respect, are reflected to the homeland, creating a strong civic loyalty and acting with the awareness of their rights and responsibilities towards both the state and each 69 other. By stating at the very beginning of the program that “we must obey our sultan and our elders”, it was emphasized that there was almost a similarity between the family and the state. An important value added to the program during this period and wanted to be taught to children as a sacred duty is patriotism. The main purpose of this program, which came into effect especially at a time when the Ottoman state was on the verge of disintegration, is to create a new unity around the Ottoman identity. One of the key values in the program is the concept of obedience. Teaching this concept, especially starting from the family, was seen as a critical stage for obedience to the sultan and statesmen in the following years. As a result, in this period when the transition from subject to citizen was experienced, it was aimed to raise an Ottoman citizen in all aspects with the Musahhabât-ı Ahlakiyye. The program aimed to raise individuals who love their homeland and nation, appreciate their ancestors and the works left by them, are respectful, helpful, honest, have environmental and economic awareness, love nature and animals, and respect human rights. Consequently, it was noticed that the field of citizenship education was neglected from the Tanzimat to the Republic era. Considering that citizenship education programs are an area where Social Studies educators need to do more research, it is thus recommended to increase studies in this area. One of the reasons why the study of citizenship education programs in the Ottoman period was neglected is that very few of the Social Studies educators knew Ottoman Turkish. The lack of knowledge of the Ottoman written language, which allows us to recognize our cultural heritage, hinders the work to be done in this field. 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