Language reform in Turkey was a way to purify Turkish by removing the Arabic and Persian grammatical features inside of the language which was hard to understand by the people of the Ottoman Empire. By changing the language Mustafa Kemal Atatürk wanted to raise a new culture and a unity among the people in the New Turkish Republic. To understand language reform completely we need to know Ottoman Turkish and culture to compare and know what it was before and what it is now. Our culture has changed a lot but it is still influenced by Ottoman Empire. Even though some may try to bring those days back, the neo - ottomans, I don't think it is a good idea because Ottoman Empire's time has passed.
“The Peace Movements of the 1960’s challenged authority to achieve a common goal; however, there were subtle differences not only in their aims but also in their methods.” – Critically assess the accuracy of this statement referring to disarmament, students, anti-war and hippie movements in the US during the 1960’s. The 60’s in America was a social revolution, the idea of becoming more accepting of genders and their sexuality, different races and the variety of cultures was prominent. They achieved a lot of this using mass mobilization. These various movements of “people power” that emerged, to form part of the Peace Movement, had the common goals of the disarmament of all nuclear weapons and to end war. However, each movement had subtle differences in both their aims and their methods towards achieving their common goal of peace.
Fatma Göçek aimed to answer the question, what are the main causes behind the Ottoman Empire decline. She provides a perspective for changes especially on the social side of Ottoman Empire in the 18th and 19th centuries and explains how and why the Ottoman Empire declined and was replaced by the Turkish nation state. According to her, the important reason behind the decline of the Ottoman Empire was the rise of the Westernized Ottoman bourgeoisie in the 18th and 19th centuries. She used two methodologies, Weberian and Marxist methodologies, to analyze social changes in Ottoman Empire. The book consists of four main parts and she started her analyze by discussing the Ottoman social structure and the social groups formed in that structure and how that structure was exposed to Westernization.
In the years between 1800 BCE to 1750 BCE Hammurabi ruled Mesopotamia from the city of Babylon. Hammurabi is most known for his code. The code of Hammurabi was established to maintain order and justice through Mesopotamia. Order and Justice inevitably constructed and established the city states of Mesopotamia to thrive. This code put the people of the social hierarchy in their place to fulfill their duties.
As biological racism began to dissolve scholars established several new terms which have helped to illustrate and analyse new racial ideologies and theories, one of which is cultural racism. Cultural racism emerged with the influx of Third World immigrants to Europe after World War II. It seemed that this new ideology would maintain the concept of cultural differences without explicitly stating that some ethnic groups or cultures were better than others. However, considering that differences in ethnicity are often illustrated as incompatible, this can be linked to the view that contrasting ethnic groups should live separately. (Stolcke, 1995) believed this was true as he stated that “Cultures are equal but incompatible, so on ‘our’ territory
The industrial revolution which was not a single event but many interdependent events, also led to the transformation of the western society. This also generated many voices and perspectives which talked about understanding and analyzing of the course of these changes. The theorists who laid the foundation of this discipline were the Classical theorists. They wanted to find the new bases of order in society, by examining the existing ones. The classical theorists were highly influenced by natural sciences which roots could be traced back to Darwinism.
Central to these reforms were the belief that Turkish society would have to Westernize itself both politically and culturally in order to modernize.  Political reforms involved a number of fundamental institutional changes that brought end of many traditions, and followed a carefully planned program to unravel the complex system that had developed over the centuries.  The reforms were implemented under the leadership ofMustafa Kemal Atatürk in accordance with Kemalist
Similarly, Bharata Natyam arose in India during a time of national reformation, so it reflected the separation from traditional sadir dancing. Though there was some opposition to change in both cases, the dances convey a sense of forward movement. As evidenced, dance forms such as modern social dancing and Bharata Natyam have arisen in times of massive social change to facilitate but also challenge the revision of national identity, at times causing controversy and modifications to the dances themselves. In the midst of changing times towards the end of the 19th century, social dancing in the United States was adapted to the new social ideals, thus redefining American ideologies. Ballroom, a vital component of social dancing, was always seen as a luxury that only the rich could indulge in, as it carried a sense of superiority and elegance with its distanced partner dancing.
The dramatic consequence from the renaissance was the colonization of Muslim countries by the west. Thus, the crusade for modernity from Europe expended to Muslim countries and the process of westernization affected the personality and culture of Muslims. Consequently, what can be called as Islamic modernism, emerged in the mid of 19th century as reaction to European colonialism. This movement aims to reconcile Islamic faith with some modern values and trends such as science, rationality and progress. However, the obvious dilemma posed by modernity was the development of a new sense of subjectivity and individuality, which led to the elemental changes in comprehending the relationships between man and the natural world, man and himself, man and other people and man and the supernatural.
therefore believe that changes in divorce rates can be best explained in terms of changes in the legal system. The problem with this type of explanation however, is that it does not consider why these laws have changed in the first place. It could be argued that reforms to family law, as well as the increased rate of divorce that has accompanied them, are the product of more fundamental changes in