"In the years following 1926, Mustafa Kemal introduced a radical departure from previous reformations established by the Ottoman Empire.[36] For the first time in history, Islamic law was clearly separated from the secular law of the nation and confined to its religious domain.[36] Mustafa Kemal said
We must liberate our concepts of justice, our laws and our legal institutions from the bonds which, even though they are incompatible with the needs of our century, still hold a tight grip on us.[37]
—Mustafa Kemal
On March 1, 1926 the Turkish penal code was passed. It was modeled after the Italian Penal Code. On October 4, 1926, Islamic courts were closed. Establishing the civic law needed time, so Kemal delayed the inclusion of the principle of laïcité until February 5, 1937. Ottoman practice discouraged the social interaction between men and women aligned with the Islamic practice of sex segregation. Mustafa Kemal began to develop the concepts of his social reforms very early, as was evident in his personal journal. He and his staff constantly discussed issues like abolishing the veiling of women and the integration of women to social life. The clue on how he was planning to tackle the issue was stated in his journal on November 1915;
The social change can come by (1) educating capable mothers who are knowledgeable about life; (2) giving freedom to women; (3) a man can change his morals, thoughts, and feelings by leading a common life with a woman; as there is an inborn tendency towards the attraction of mutual affection.[38]
—Mustafa Kemal
In 1927, during the opening of the State Art and Sculpture Museum
Mustafa Kemal needed a new civil code to establish his second major step of giving freedom to women. The first part was the education of girls and was established with the unification of education. On October 4, 1926, the new Turkish civil code passed. It was modeled after the Swiss Civil Code. Under the new code, women gained equality with men in such matters as inheritance and divorce. Mustafa Kemal did not consider gender a factor in social organization. According to his view, society marched towards its goal with all its women and men together. He believed that it was scientifically impossible for him to achieve progress and to become civilized if the gender separation continued as in Ottoman times.[39] During a meeting he declaimed:
To the women: Win for us the battle of education and you will do yet more for your country than we have been able to do. It is to you that I appeal.
To the men: If henceforward the women do not share in the social life of the nation, we shall never attain to our full development. We shall remain irremediably backward, incapable of treating on equal terms with the civilizations of the West.[40]
—Mustafa Kemal
In 1927, advocated by Mustafa Kemal, the State Art and Sculpture Museum (Turkish: Ankara Resim ve Heykel Müzesi) opened its doors. The museum highlighted the art of sculpture which had hardly been practiced in Turkey due to the Islamic tradition of avoiding idolatry. Kemal believed that "culture is the foundation of the Turkish Republic."[41] and described modern Turkey's ideological thrust as "a creation of patriotism blended with a lofty humanist ideal." He included both his own nation's creative legacy and what he saw as the admirable values of global civilization. The pre-Islamic culture of the Turks became the subject of extensive research, and particular emphasis was laid upon the fact that, long before the Seljuk and Ottoman civilizations, the Turks have had a rich culture. He instigated the policy of studying the Anatolian civilizations such as the Phrygians and Lydians, foremost of which being the Sumerians and Hittites. To link the cultural signatures of the past into public attention, he personally named the "Sümerbank" (1932) after the Sumerians, and the "Etibank" (1935) after the Hittites. He also stressed the folk arts of the countryside as a wellspring of Turkish creativity.
October 1928 issue of L'Illustration showing Atatürk introducing the new Turkish alphabet to the people of Sinop
On November 1, 1928, Mustafa Kemal introduced the Turkish alphabet as a replacement for Arabic script and as a solution to the literacy problem. Literate citizens of the country comprised as little as 10% of the population at the time. Dewey noted that learning how to read and write in Turkish with Arabic script took roughly three years with rather strenuous methods at the elementary level.[27] They used the Ottoman Language written in Arabic script with Arabic and Persian loan vocabulary.[27] The creation of the new Turkish alphabet as a variant of the Latin alphabet was undertaken by the Language Commission (Turkish: Dil Encümeni) with the initiative of Mustafa Kemal.[27] The tutelage was received from an Ottoman-Armenian calligrapher.[42] The first Turkish newspaper using the new alphabet published on December 15, 1928. Kemal himself actively encouraged people and made many trips to the countryside in order to teach the new alphabet. The adaptation to the new alphabet was very quick. Beginning in 1932, the People's Houses (Turkish: Halk Evleri) opened throughout the country. The older population of Turkey received help at People's Houses. There were congresses for discussing the issues of copyright, public education and scientific publishing. Literacy reform was also supported by strengthening the private publishing sector with a new law on copyrights.
Mustafa Kemal promoted modern teaching methods at the primary education level, and Dewey took a place of honour.[27] Dewey presented a paradigmatic set of recommendations designed for developing societies that are moving towards modernity in his "Report and Recommendation for the Turkish educational system."[27] He was interested in adult education for the goal of forming a skill base in the country. Turkish women were taught not only child care, dress-making and household management, but also the tools that they needed to use in becoming part of the general economy. Turkish education became a state-supervised system, which was designed to create a skill base for the social and economic progress of the country.[43] His "unified" education program was designed to educate responsible citizens as well as useful and appreciated members of society.[27] Turkish education became an integrative system, aimed to alleviate poverty and used female education to establish gender equality.
Mustafa Kemal constantly tried to generate media to propagate modern education during this period. He instigated official education meetings called "Science Boards" and "Education Summits." The quality of education, training issues and certain basic educational principles were discussed at these meetings. He said, "our schools [curriculum] should aim to provide opportunities for all pupils to learn and to achieve." He was personally engaged with the development of two textbooks. The first one was Turkish: Vatandaş İçin Medeni Bilgiler (1930). The second one was Geometry (1937), a text for high schools. The Vatandaş İçin Medeni Bilgiler (Civic knowledge for the citizens) introduced the science of comparative government and explained the means of administering public trust by explaining the rules of governance as applied to the new state institutions."