Salmagundi Magazine 2016

THE DEMOCRATIZATION PROCESS OF MODERN AZERBAIJAN

SOCIETY AND NATIONAL MENTALITY
Ayyub Karimov
Doc, Dr. Azerbaijan Technical University, The department of social subjects, Azerbaijan Republic,
Baku
kerimoveyyub@mail.ru
Key words: mentality, national mentality, national identity, democration, political mentality, mass,
elite, westernization , easternzation, the spirit of the people, intercourse, ancient types,
natural factors.
Abstract
One of the important features of the democratization process of modern Azerbaijani society based on
fundamental changes. They cannot be compared with the urbanization, democration and etc. There
are fundamental changes in the ideology, the relations between people, value orientations, social and
economic base. The individualism, citizenship are developing and the restrictions on foreign relations
are eliminated. The concept of civil society and its features are formed, the ideas about the images of
the world, other people and cultures are changed. At such a time national mentality, the formed social
consciousness throughout the history, hierarchy of values should be considered, for a quick and
successful outcome of the process of democratization these factors should be taken as the
advantageous.
Our national leader Heydar Aliyev which describing the position of our country in terms of
civilizations of East and West declared to the world at the Millenium summit which held in New York
on September 7 of 2000 that My country accomplish effectively its role as a bridge towards to the
future and starting from the rich historical past between East and the West using geo-strategic
importance of its geographical position, resources and potential on a global scale.
The goodwill ambassador of UNESCO and ISESCO which took from this context of the national
mentality of our people, the first Lady of our country Mehriban Aliyeva said in her speech at a solemn
ceremony of the United Nations which held in Paris on September 9 of 2004 and at the age
magazines of "Revival I" which published in the editions of 78-79 in 2004: Azerbaijan is often
referred to as a bridge between East and West. This is due to the our country's favorable geo-political
position since the times of historical Great Silk Road. Azerbaijan is recognised not only as a transport
corridor, but also being able to say the word in the dialogue of cultures throughout its long history. I
am proud that there are formed absolutely a unique cultural place. We have been able to receive the
samples of world cultures with maintaining the unique sights of our culture, traditions and historical
heritage...There are many generations of Azerbaijanians which distinguished by their tolerance,
kindness, ability to teach, creating a bridge between the cultures behind these processes.
Intoruction
Though the mentality term is created about 150 years ago (by R.Emerson), there are different
opinions on a denial of it between the political scientists, culture specialist and social psychologists.
The mental problem is used by the philosophers (There are N.Berdjaev, S.Frank, S.Bulgakov,
S.Trubetskoi and etc., but also J.Letevir, Levi-Bpjul, R.Mandei, E.Labruss and etc. In abroad in front of
them) expatriated from the USSR in the XX century.
It was not allowed purposely to the investigation of this problem in Soviet society. Because, it was
belonged to the movements of Freid and Nitsche theriories being under the strong influence of
religion, thoughtlessness, effects and residues of the past like this. The mentality is learned within
the framework of specially philosophy, science of culture and psychology from the beginning of 90th
year. The strict articles are appeared also in political publications. But, in general, there is much
demand to the investigation of mentality in the social and philosophical and political essence.
The thoughts of L.I.Karochvin about the certainty of mentality from the genetic essence from the
previous times creat interest. If we take into consideration not being sameness of religion and culture
and not being rusulted the diffrence of etnic cultures by the difference of religion ( in addition, the
feature of spiritual culture of people is such that it joins by the mentality as usual), such a question is
created in accordance with the law: are not there any factors of genetic in national mentality? It is
crystal clear that the understanding of mentality phenomen itself is really difficult. In general, there
is neither a relevant philsophical, nor a culturological definition. But there are enough opinions that
deny at each other mutually about this issue. Simultaneously, F.K. Kessidi being the carrier of both
Russian and Greek cultures mentality writes that allthough the fact that the definition of mentality is
used in excessive manner, the essence of the issue is not explained and the shadow is casted on this
essence in most times. This definition equalizes the psychic base of ethnos ( the heart, spiritual
situation) namely, its temperaments, emotional condition and the characters keeping in itself the

thoughtlessness elements in general. It is also clear that all types of thinking and temperament, the
entire forms of emotional reaction, the development of intuition and the empact of psychological
thoughtlessness in each ethnos. And all of these are available in different harmonies, combinations
and comparisons. It is essential to note that the essence of ethnos and the value directions play more
important role in its historical fortune than in thinking type.
A.K.Mikhalskaja being the specialist on the field of lingvio culturerology considers the definition of
mentality and the soul of people as the synonims of each other. And he considers that the essence
of them is in the thinking style of identity or public group, in the brain situation and outlook [15,
p.35].
According to the ethnologist A.P.Sadokhin, the mentality is consisted of sameness the national
character and psychological stiuation of ethnos as through. At the same time, according to his
opinion the mentality is the entire totality of beliefs and thoughts that strenghens the cultural
traditions to one place and creates the view of the world. the national character is not taken as
heritage from the anchestors, but is gained during the upbringing processes. And it appears itself
more strongly such a time that not only the different delegations of people and also the all groups
operate in this direction. In other world the existence of any genetic and other ancient mechanisms
are not accepted in the protection and handingover of different etnic or religious cultures.
But F.K.Kessidi approaches to this problem from different side: the genetic factor determining the
intercultural difference, also the thinking type in essential manner is the result of assymetrics among
the between the cerebral hemisphere. It is clear that the special weight of this or other thinking type
is different indifferent people as indifferent ethoses. If we say more accurately, all thinking types are
available in each ethnos (nation, people). But one of them has the preference and at the result of it,
the individuals belonging to the ethnos are determined by the comprehension of the world and the
statistic preference of this or other methods [13, p.127-128].
The other Russian author Chugrov S.V. nominates the definition of the mentality of foreign politics
in his article named The definition of mentality of foreign politics and the methodology of learning
it that was published by him in the 4th number of Police magazine in 2007. He tries to investigate
the historical ancestors of it.
The training of marxist formation that substantiates the passing of socium from some public and
economic structures (in total, five) in its development in the public community of Soviet within the
period being equal three out of four of the century had the preference. According to this traning,
every new society is born from the inside of old from the economic, political and spiritual essence.
But, it is clear that the socialism of marxists ( the first phase of communism) was seperated from the
general development dialectics. According to their opinions, only a base is created for the socialism
within the period of capitalism and the movement towards it is implemented within the special
transition period, as the result the relevant state of this period cannot be anything other than
revalutional dictatorship of the proletariat. The idea of dictatorship of one part of the society on the
other part carries a load both in the theory and practics today in such amount that the most ortodox
revalutional parties named itself as communist refused from it.
The theory of formations was severally criticised itself. At this time the entire content of it is thrown
to outside as in the other times and instead of it the approach is based from the essence of sivilization
theory, the common sivilization to the historical development. But more objective approach to the
problem and the tendencies of approaching to the mentioned macro appearances in complex are felt
instead of facing the sivilization and formation one another recent times. For our opinion, one of the
strict reasons of it is the essence to the investigation of majority of a wide range of questions about
the conception of modernization-democratization regarding the establishement of more than 20
independent post-socialist states at the end of 80th and in the beginning of 90th years.
The other approach that cannot be accepted for the solution of this problem is also available from the
side of national identity principles. This talk is about the spreading line artificially of consciousness
stereotips, social ideals and directions, psychological situations that were taken in formal manner
from the other cultures and being remembrance to its mentality and to the people (family, school,
high school, labor collectives) in the institutions of socialization of citizens via advertisement in
media, television, radio by the different state, public, specially personal and commercial structures.
This case is named westernization and some times americanization in our Republic. Because, the
advirtisement and import of suspicious spiritual values can from the countries representing
euroatlantic sivilization especially from the USA and the West. As if, some of them see the way of
elimination of outdated national mentality and increase of it to the modern level as such: by
understanding the samples of pluralist culture and democracy and the preference of market, the
citizens are able to change more fastly their ideological and psychological standards and to adapt
them to the requirements of reforms.
There are some aspects of the problem of westernization and easternization of national
mentalities in post-soviet countries (the impact of Turkey, Iran, China and the other countries of the
East) one of the most common relations of them is the mutual relationship between the West and East
in the spiritual field. It is known by everyone that the culture of East and West, the ethical and
psychological mentality and sivilizations of them are different from one another.the features like the
activity, dynamism, adroitness, entrepreneurship, individualism and egocentrism, pragmatism,
inclination to the liberal values, personal liberty and independence principles and the unrestricted
relations with the nature are characteristic for the West mentality.
The traditionalism, the respectful relationship to the states heads and the elder people from yourself

special inclination to the collective (public) relationship and connections ,the lfe wisdom and
hospitality, the adaptive attitude to the environment and the dreamer attitude to the nature ( also to
the deification) the passivity in certain level, democracy and the weakness of historical traditions in
the field of rights and freedom of the identity are more belonging to the East. The some disputable
steorotips of the types of mentality od the East and West were formalised. But in reality, the mentality
changes slowlyin the historical plan both in the West and in the East for our opinion and changes by
the increasing speed from the 20th century. Some elements of mentality from the structure point
differ by their maximal sustainability and the other elements differ by the variability in less or more
level. The West, East are the community definitions and the mentality of numerical ethnoses
change inside the continental-geopolitical unities also by giving the meaning of national cultural and
psychological features till the alternative essence [8; 277].
The modern world is uncial and colorful. Because of the fact that it belongs to the uncial source, we
can talk about the planetary unity of people belonging to all races, nations and religions. This unity is
more strengthened by the existence of world market, global interest and demands and the essence of
solution of worldwide problems of the development of society and nature. The difference of world will
be always available based on the difference of economic, social and spiritual development of people.
By protecting their features, the Eastern and Western people also enlarge their relationship and
connections within the scale that was not observed previous times. The mutual recognition and
process of understanding one another are occurred. This process was possible due to the
development of productive forces the acceleration of scientific technical revolution and global
modernization. The modern information and communication means scientific and technical, cultural,
worldwide and interstate trade relationships make close the people and countries to one another. The
massive theory develops the joint action of different type state and public organizations are enlarged:
partners, religious, cultural, woman, young people, sport and so on. The densification of connections
and relationship of the people of billion number who leaving in more than two hundred countries and
thousand of ethnics all over the world and the enlargement of them from the place essence are
occurred. It is not accidental that A.Toinbi puts the problem of formalization of uncial humanity in the
context of civilization history and the geographical-historical integrity of the planet. According to his
opinion, the humanity unites in the uncial worldwide society from the beginning of 1500th .
The tectonic changes occurred in the world in this situation stipulate a certain progress in the
development of mental structures. They still stay as the closed ethno cultural and social-psychological
system, but getting close gradually to one another of mental factors of different people of the West
and East, the North and the South and the tendency of mutual enrichment of one another of them
based on the dialogue of the cultures having the great historical essende are strengthened. The talk
is not about being acceptance of some standarts od consciousness and behavior from the point of
preference of them, it is about the dialogue expressing the voluntary exchange of culture
achievements, mental potentials that were assembled based on the mutual interest and in
unrestricted manner and expressing the acquaintance by the features of the spiritual life and namely
the traditions.
From what is it needed to start within the period of movement by the modernizing location? From the
development of economy or the reform of spiritual life, from its revival and renovation? This is not
meaningless and theoretical question. The people thought in the ancient times that what the first
was: word or action. According to K.Marx (1818-1883), the production method of material life
stipulates the social, political and spiritual processes of life in general [16, s.17]. According to
M.Veber (1864-1920) the great bourgeois antipode of Marx and even Marx of bourgeoisie in the
West, the main stimules of the development of capitalist economy were not material factors, but they
were spiritual factors, more accurately the religious conviction and christian (protestant) ethics.
Veber connects the transition to the capitalism by the reformation of Greek-Roman catolic church
that was implemented by M. Luther (1483-1546) and involved the attention to it for the fact that if
the catolics who dealts with the mastery inclined to stay as a master more times, the most majority of
protestants tried to deal with the industry. They showed the specific inclination to the economic
efficiency that was not observed by the catolics and addressed to the significance of unique feature of
state of mind penetrated with the upbringing.
Thus, M.Veber saw the embryo and the feature of the new production method changing whole Europe
and the world in the religious components and behaviors of consciousness of protestants. The similar
point of view at the previous times was mentioned by Ludvig. Fejerbax (1804-1872): the great period
in the history are determined by the change of religions and their forms; the transition from the
slavery to feodalism is related by the appearance of christianity; the protestantism created the
capitalism.
The religious believes are the integral parts of the mentality of every nation. The role of it in the
public development and the issue of domination in social and economical development can be the
predmet of next investigations.
The strict and considered approach is specially important and actual to the determination of purpose
and prioritets of modernization being developed in the transition society and the definition of means
and methods of its implementation for the general welfare.
One of the important conditions for the successfull activity is to accept the existence of psychological
situation of the person from the many features appeared at this or other level. They consist of
national mentality in general.
The manifestation of ethics of different nations in unique manner in the political life and management

method of them is knowneven from ancient times. Herodot, Tatsit, Polibij, Sezar and so on described
clearly the behaviors of persians, scythians, germans, gauls, romans and others in different
conditions regarding the fight for their government and the social and political organizations. In the
middle of XVIII century, the people in the history of Europe started to show themselves in the form of
collective identity differing by the personal characters [Montesquieu, Cic, and
others]. After some periods, Romantics and then Hegel developed the theory about The soul of
People. The high eternal form of relationship to the world and the program of historical selfdetermination being relevant to it are considered under this term.
This theory showed the significance impact to the Russian philosophy who tried to understand the
nature of Russian statehood and unique development way. And this found its essence in the definition
ofrussian idea.
In the second part of XIX century the problem of passing to the psychological explanation of them
from the national differences metaphysics by M.Latsarus and K.Shteintal who formed the new
conception named the psychology of people in the science was put. It was offered to see to each
people (nation) as the special psychological unity consisting of seperate parts of individual
consciousness. Later this conception was developed by V.Vund being one of the founders of
experimental psychology. He, avoided completely from the usage of the soul of people being the
uncertain and abstract definition and promoted the position of defining the deep lays of human
psychology by the method of learning the foreign manifestations in language mythology and
traditions. The psychology of national differences in its conception was based on originality of the
culture at first. In addition this touched also to the political life problem within the framework of
general problem of reconstruction of psychological bases of national culture.
Phulje addressed to theoretical problems of psychology of people connects the formation of national
mentality with the communication more times. Specially, the communication implemented in the
national language base, the thought differed from the psychology belonging to the different members
of the society and the mathematical sum of them in the process of the communication implemented in
the national language base and the unical method of filling, thinking and dreaming are developed. It
is considered by anyone that the national cognitive can be reconstructed by the combination of
individual mentalities that were taken seperately. The problem is not the features spreading widely
and having repeatable character, it is on the process that the national cognitive impacts to the
individual cognitive as the influence of impact to the result. It can be mentioned about the ability to
be able to show the certain pressure to the psychologyof different individuals. Additionally, the
national cognitive is larger than the total consciousness of the representatives of the mentioned
nation who live at the present time. It reflects in itself the thinking style of previous generations and
the ideas feelings, norms and standards and others operating by centures and penetrating to the
culture. Therefore, it cannot be created the correct and whole imagination about the nation by only
learning the present content of nation. Phulje wrote that the whole history of the country was loaded
to the individuals and the relationships of them with their co-citizens [17, p.16]. This seperates the
people who have the national generality with one another from the mass combining the people based
on emotional feelings. The mutual impact is complicated in the nation and does not carry cursory
essence. The creation of national cognitive base and national character and the psychology of people
as well as the development issue are usually considered by the pluralism manner - the biological
inheritence, in other words racial features have more important roles. Additionally, the attention is
given to the natural-climate factors, the geographical situation of the country, its culture, the
collective historical experience transferred from one generation to other generation and the memory
about the essential events of the past.
The ancient types are not accessible for the direct observation, but can be changed by the analysing
foreign projections. At this time, the depnesses of subconcious manifestate especially in dreamings
and creativity intuitions. One part of ancient types have universal has character according to Jung
(for example, the love to mother). But, some of them are regarding with the specific features of
national life and form the structure of national mentality. Jung gives the basic role in the adaptation
and self-identification of subject to the environment to the ancient type of me myself in the 30-40th
years, Jung repeatedly analyzied the genesis of nazism regyme in Germany. At that time, alot of
prominent figures could not explain the giving of disasters to the humanity by the nation who grew
the geniuses like Shiller, Kant, Gote. In reality, the Swiss psychologist proved that subconscious
impulses helping to the strengthening process of nacism put the root to the deepnesses of national
mentality of Germans and they are produced a game by the natural method based on its internal
lacks.
Jung considered that the image of ancient German God named Votan expresses more completely the
national ancient types of Germans. Votan is the furious, invader image who brings the demolition and
discord to the world, loves the combination and long journeys and inclines to the magician
dreaminess ( It is not accidental that he is also known as the patroness of the poets in German
mythology). Thus, according to Jung, the creativity impulseness in collective consciousness of
German people are deeply combined with the demolishement impulses. The information about the
clinical observations implemented on some pacient anti-fascist by him also approves this thesis. In
accordance with this information, subconscious complex of violonce participates in dreamings of
them.
According to the opinion of Jung, Ancient type of Votan was decorated by the christianity previous
times, but it didnot lose and this was forced out towards the deepnesses of state of mind. Also, the

real God of Germans was not Christos, it remained as Votan [102, s.159]. In the beginning of century,
specially in the years after the first World War, the decline of christianity was the call for returning
again the ancient inclinations. According to the observation of Jung, the symptons of returning of
Votan could be observed in usual entertainments and social behaviors and features of Germans in the
beginning of 20th and 30th years. For example, a strong inclination was created in massive manner
to the idleness and travelling in them at that time ( if we remember, we can see that the God of
mythological war was differed by only these features). Though Jung considers that coming to power
of nacists is the regulative result of hidden processes in the darknesses of deepnesses of state of
mind. To come to its essence, this is not anything other than the returning of national soul of German
to itself. According to the opinion of Jung the dominion of nacists was based on the process of
transferring the maniac identity of Hitler to the symbol of entire nation. And this acted as an obvious
symptom of psychic illness in collective manner.After this all analyses, Jung came into the result that
Germany is the country of psychic catastrophes.
Surely, within the period after more than 50 years from the war, when we look at Germany now which
was established by the base of respect to identity and human rights and was able to cut the
relationship with the past times, it comes to the result that Jung seeing exccessively in his some
results. But, we should not forget that they were belonged to the specific historical condition and
people. The understanding of psychological situation of them by the person who came to the XXI
century is already difficult. To come to the results of development of Germany after the War, they
doesnt constitute opposition with the opinions of Jung. But, the Swiss scientist acted in ancient types
from the view of point of combination of real collective experience lay by lay. Namely, today he could
explain the transformation of German national mentality by the misappropriation of the change of life
condition and democratic values.
The learning of national mentality is based on the numerical empirical information obtained as the
result of comparative investigation of national culture, the impact of them to the understanding of the
world, the thinking style and the social behavior.
Within the years of the second World Wat the practical usage from the researches about the national
mentalities and their results was enlarged. In this field, Americans differed much more. They were
based on the information of sociological surveys implemented by the qualified specialists having
great experience in the sector of field studies and the information of psychologial tests and
observations. This type of approach gave more efficiency.
Within the initial period of Islamism the forcing out of Turkish language was observed by spreading
of Arabian and Persian languages in certain times. From the beginning of 14-16th centuries, the
Turkish language started to return again to the literature and culture. The great poets such as
Khatai, Fuzuli, Bagi grew the books belonging to the history of Oghuz was created and the Ashug
poem was developed. This was the new period of cognitive of our people and the revival of
consciousness. The people wanted to return to their root by getting of the arabian influence. This was
the new retun.
The role of mysterious nature of our country in the formation of national mentality and national
character of our people is deniable. Azerbaijanis took the environment of Khrabakh, Mil, Mughan,
Shirvan got inspired from the ambition of Kura, Aras, Kapaz, built unique enonomy, entered to the
connections with the neighbors and expressed the desire of understanding of the world by creating
tales and eposes. The mountains and natural castles gave their benefit to the strenghening of
heroism, liberty mood and to the formation of national character. But the fertile and irregated lands
which were consideres the main wealth in ancient and medieval centuries and then petrol and other
overground and underground resources of our Republic gave to the people of Azerbaijan not only
glory, gave also some problems. Our country subjected to the attacks of foreign enemies repeatedly.
All of these showed their essential influences to our genetics, national psychology and national
characters. One of the issues being barrier for the formation of entire Azerbaijan culture is the
seperation of our country and people to two parts within the period of nearly 200 years and surely,
giving the essence of some different features within this great period. The coflicts like Asian,
European migratory, sedentary, religious, worldly, spiritual, individula, collective and others are
specific also to Azerbaijan culture as another cultures. But these types of conflicts were not barriers
for the sustainability of main foundation of national mentality and development dynamism. Also our
mentality gained enough features from Europe via Russia as an Eastern country (but Napoleon didnt
consider Russia as a country of Europe). N.A Berdjajev explained the antinomical character of
Russian culture , the conflicts and complication of Russian spirit in his work named the idea of
Russian and showed that the two line of world history- the impact of East and West in Russia is in
front of the eyes. The Russian people is purely neither Eurpoean nor Asian. It combines the two
world. Always, two beginning-the East and West beginning struggled by one another in Russian spirit.
From the beginning of XX century the inclination of being europeanized in a limited part of the upper
layers of Azerbaijan society was increased, but the inclination of being asiatic protected and saved its
existence completely in most places. At these times the interest to East to its luxury increased very
much also in Europe. The characterizing of our people by the by A.Duman, the famous French writer
of XIX century is very essential from the essence of natioanal mentality when he was in our country.
Being close of Azerbaijanis with the Caucasus clans increase the naturalness of Azerbaijanis much
more. This nation was triumphant at previous times and remains as martial in their hearts now too.
Azerbaijan people... prefere to live unrestricted... It is not needed to rquire a scient document from
the citizen of Azerbaijan within the period of striking a bargain about something. If he/she promises,

the mission is completed [3, p.55].

The opinion of Sulla Benet being American are sounded same with the opinions of A.Duman. He
writes in his work named How to live for being more than hundred: To promise to be warrant,
verbal aggreement are strict issues for Azerbaijanis if you promise for something, you must do it. It is
not needed to give the paper (document), from the tongue, to sign and to documentate it [5, p.71].
The Russian traveler and ethnographer V.L.Velichko wrote that the blood of nobility flows from the
veins of Azerbaijanis; they are benevolent, courageous, open-hearted and generous originally [1,
p.124].
The period of Soviet empire of 70 years, Black January (1990) events, armenian aggression, the
struggle for the power in initial period of independence, refugeeness, displacement, unemployment,
lawlessness cases being repeatable in political life damaged strictly to the mentality od Azerbaijan
people.
K.Jung learned the mythology of ancient svilizations and fiction literature at the past times and
disclosed the symbols of ancient types rooted among them.
The investigation of our national mentality in the context of ancient types invented by Jung has the
great essence. According to the opinions of H.Kulujev investigating these issues, the ancient types
are in the hearts of each one penetrate to our lifestyle and control to the behavior. How the elder
people, myths, magical-enchanted rituals, taboos controlled the behavior of our generations at
ancient times by the strong measurements, the ancient types also control to our behavior in such way.
They are innate as the social cultural tradition genes- the codes of our mentality for us.
The ancient types being the complicated connection in high level of dreams and behavior forms
transferring from one generation to the other generations are universal and are reflected directly in
the consciousness and behavior of people. Namely, the ancient types stipulate our relationship to the
people with whom we have communication and to the social condition and also to ourselves, as well
as determine our bestial demands (Shadow), our manhood (Animus) and womanhood (Anima) sizes.
As mentioned by S.Seidov, the ancient types appear as not only the forms of different people and also
the invariant forms of the lifestyle of generation, nation and root.
I want to differ the following ancient types which influenced insignificant level to the speed of
democratization of our society and took strong places to themselves in our national mentality and
have the essential significance in the characterization of them:
CONCLUSION
Along with the above mentioned ancient types, the ancient types like father quarry, breast milk,
the debt of child, guest, where are you from? played important role. The conflicts of transition
period demolished the foundation stones of some of these ancient types, but the others strengthenen
their position much more.
Thus, I would want to note the below mentioned features in our national mentality which took the
reconstruction line by the modernization and democratization basis as the results of above mentioned
analysis.
-Coherence to the homeland, land, root and the family, respect to the old people, care to the small
aged people, understanding among the generations, respect to the bread, hospitability coming from
Oghuz, respect to the woman;
-Love of freedom, courageness, fairness, being far from hatred and slyness, respect to the other
people and nations, simpleness, being warm-blooded, charity, forgiveness, powerfullness of a sense of
self-esteem, openness against the other cultures and impacts;
-Conservatsm and inseperability from old rules, increase of inclination to the religion time by time,
the inclination of living preference to nepotism rather than literacy and abilities ( it is true that these
inclinations decrease by the development of democratization and market economy), the
understanding of honor and self-esteem feeling within narrow framework, not bringing them to the
level of national, all-Turkish and all-Muslim levels by enlarging it, forgetfulness (even, the strong
enemy of it);
- Enthusiasm to live well, but non-sequence in trying for achieving a goal for it, delaying and late
organisation, not being able to require the rights, the belief that the problems can be solved by the
outside forcesinstead of to take measures for them, the mood of taking the standby position. The
delaying process in the field of reconstruction of its activity and sciety based on the new values and
directionsby avoiding from the old and decided traditions and values regarding with the transition to
the market economy and democrotization;
-Inclination to totalitarism and authoritarianism, repressions within the period of power of Soviet of
70 years and not being getting of the KQBfear from the bodies and the suspicious approach to one
another in this base, the spiritual chaos psychosis appearing from the struggle for catching this base
by the other strangers, because of the fact that the spiritual space was not caught in essential level
by the Islamic religion and national ideology as the result of falling from the power the Marxismleninism ideology.
For our opinion, these conflicting features being characteric for our mentality in real, these type of
positive and negative features are available in the mentality of all nations should be considered in the
process of fast development of our people taking the prosperity way in this direction and they must
be used in purposeful manner.
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