{"id":31974,"date":"2014-10-10T05:45:12","date_gmt":"2014-10-10T10:45:12","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=31974"},"modified":"2014-10-10T05:45:47","modified_gmt":"2014-10-10T10:45:47","slug":"barbar-turkten-musluman-turke","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=31974","title":{"rendered":"Barbar T\u00fcrk\u2019ten \u2018M\u00fcsl\u00fcman T\u00fcrk\u2019e"},"content":{"rendered":"

\"Ay\u015fe<\/a>Ay\u015fe H\u00fcr<\/b><\/p>\n

Ara\u015ft\u0131rmac\u0131, Radikal gazetesi yazar\u0131<\/i><\/b><\/p>\n

\u0130lk kez \u00c7in kaynaklar\u0131nda ortaya \u00e7\u0131kan \u2018Tu-kiu\u2019, \u2018Tu-Kue\u2019, \u2018Tut-kut\u2019, \u2018Tolk\u00f6l\u2019 gibi terimler, 9. y\u00fczy\u0131ldan itibaren Arap-M\u00fcsl\u00fcman kaynaklar\u0131 taraf\u0131ndan \u2018T\u00fcrk\u2019 (\u00e7o\u011fulu T\u00fcr\u00fck veya T\u00fcrk\u00fct) olarak \u00e7evrilerek Bizans ve Arap literat\u00fcr\u00fcne girmi\u015fti. 6-8. y\u00fczy\u0131llara tarihlenen Yenisey ve Orhun Yaz\u0131tlar\u0131\u2019ndaki baz\u0131 terimleri 1893 y\u0131l\u0131nda \u2018T\u00fcrk\u2019 olarak okuyan Danimarkal\u0131 dilbilimci Thomsen\u2019den sonra da terim Bat\u0131 literat\u00fcr\u00fcne yerle\u015fti. Bug\u00fcn baz\u0131 bilim adamlar\u0131, \u00c7inlilerin b\u00fct\u00fcn yabanc\u0131lara \u2018Tu-kui\u2019 dedi\u011fini d\u00fc\u015f\u00fcn\u00fcyor. Baz\u0131lar\u0131, bu terimin ortak bir atadan gelen boylar\u0131n ad\u0131 oldu\u011funu ileri s\u00fcr\u00fcyor. Baz\u0131lar\u0131 Mo\u011folcada mi\u011ffer anlam\u0131na gelen \u2018tulga\u2019 s\u00f6zc\u00fc\u011f\u00fcyle ilinti kurarak mi\u011fferin piramit \u015feklinden hareketle, belli bir \u00f6rg\u00fctlenme bi\u00e7imine sahip topluluklar\u0131n ad\u0131 oldu\u011funu ileri s\u00fcr\u00fcyor. Baz\u0131lar\u0131 ise ortak bir dili (T\u00fcrk\u00e7e) konu\u015fan topluluk ad\u0131 oldu\u011funu (onlara g\u00f6re \u2018T\u00fcrk\u2019 kelimesi, T\u00fcrk\u00e7ede \u2018g\u00fc\u00e7l\u00fc\u2019, \u2018g\u00fc\u00e7l\u00fcler\u2019 anlam\u0131na geliyor) ileri s\u00fcr\u00fcyor.<\/p>\n

\u2018Barbar T\u00fcrk\u2019 d\u00f6nemi<\/b><\/p>\n

Bu tezlerden hangisi do\u011fru bilmiyoruz ama 11. y\u00fczy\u0131l\u0131n son \u00e7eyre\u011finde yaz\u0131lm\u0131\u015f\u00a0Divan-\u00fc L\u00fcgati\u2019t T\u00fcrk<\/i>\u00a0adl\u0131 eserin yazar\u0131 Ka\u015fgarl\u0131 Mahmud T\u00fcrkler hakk\u0131ndaki bir hadisten (Peygamber s\u00f6z\u00fcnden) bahsederek \u015f\u00f6yle der: \u201cAllah\u2019\u0131n devlet g\u00fcne\u015fini T\u00fcrk burcundan do\u011fdurdu\u011funu ve onlar\u0131n m\u00fclkleri \u00fczerinde g\u00f6klerin dairelerini d\u00f6nd\u00fcrm\u00fc\u015f bulunduklar\u0131n\u0131 g\u00f6rd\u00fcm. Allah onlara T\u00fcrk ad\u0131n\u0131 verdi ve onlar\u0131 yery\u00fcz\u00fcne h\u00e2kim k\u0131ld\u0131. Zaman\u0131m\u0131z\u0131n hakanlar\u0131n\u0131 onlardan \u00e7\u0131kard\u0131. D\u00fcnya milletlerinin yular\u0131n\u0131 onlar\u0131n eline verdi. Onlarla birlikte \u00e7al\u0131\u015fanlar\u0131, onlardan yana olanlar\u0131 aziz k\u0131ld\u0131. T\u00fcrkler y\u00fcz\u00fcnden onlar\u0131 her dileklerine eri\u015ftirdi. Bu kimseleri k\u00f6t\u00fclerin, ayak tak\u0131m\u0131n\u0131n \u015ferrinden korudu. Oklar\u0131n\u0131n isabetinden kurtulmak i\u00e7in akl\u0131 olana d\u00fc\u015fen vazife, bu adamlar\u0131n tuttu\u011fu yolu tutmakt\u0131r. Derdini dinletmek ve T\u00fcrklerin g\u00f6nl\u00fcn\u00fc almak onlar\u0131n diliyle konu\u015fmaktan ba\u015fka yol yoktur…\u201d<\/p>\n

\u201cBen T\u00fcrklerin en a\u00e7\u0131k konu\u015fanlar\u0131ndan, en zekilerinden, m\u0131zra\u011f\u0131 en keskin olanlar\u0131ndan biriyim\u201d diyerek T\u00fcrk olmaktan duydu\u011fu gururu tekrarlayan Ka\u015fgarl\u0131 Mahmud \u015f\u00f6yle devam eder: \u201cT\u00fcrkler asl\u0131nda 20 boydur. Bunlar\u0131n her bir boyun bir\u00e7ok oymaklar\u0131 vard\u0131r ki say\u0131s\u0131n\u0131 ancak Allah bilir. Ben bunlardan k\u00f6k ve ana boylar\u0131 sayd\u0131m. Oymaklar\u0131 b\u0131rakt\u0131m. Yaln\u0131z herkesin bilmesi i\u00e7in gerekli olan\u0131, O\u011fuz kollar\u0131n\u0131 (…) yazd\u0131m.\u201d<\/p>\n

Ka\u015fgarl\u0131 Mahmud\u2019un bu sat\u0131rlar\u0131 yazd\u0131\u011f\u0131 y\u0131llarda, 24 boydan olu\u015fan O\u011fuzlar\u0131n bir b\u00f6l\u00fcm\u00fc, Orta Asya steplerini ge\u00e7erek Ka\u015fgarl\u0131\u2019n\u0131n \u2018R\u00fbm\u2019 dedi\u011fi Anadolu\u2019ya do\u011fru ak\u0131yordu. O\u011fuz boylar\u0131n\u0131n Anadolu\u2019ya gelmelerinden itibaren, Bizans belgelerinde\u00a0Tourkoi\u00a0<\/i>(T\u00fcrkler) ve\u00a0T\u00fcrkie<\/i>\u00a0(T\u00fcrkiye); Papal\u0131k belgelerinde ise\u00a0barbarorum Turci<\/i>\u00a0(barbar T\u00fcrkler) gibi terimler boy g\u00f6sterdi. Birinci Ha\u00e7l\u0131 Seferi\u2019ne kat\u0131lan bir papaz Antakya civar\u0131ndaki sava\u015flardan sonra 11 Ekim 1098\u2019de g\u00fcnl\u00fc\u011f\u00fcne \u015f\u00f6yle not d\u00fc\u015fm\u00fc\u015ft\u00fc: \u201cHer yerde T\u00fcrkler.\u201d<\/p>\n

Y\u00fcz y\u0131l sonra, bu seferi anlatan Guillaume de Tyr, \u201cT\u00fcrklerin egemenlikleri alt\u0131ndaki\u00a0Turquia<\/i>\u2019dan s\u00f6z ediyordu. 1228-29 y\u0131llar\u0131nda bir ba\u015fka Ha\u00e7l\u0131 \u015f\u00f6valyesi, Bavyeral\u0131 \u015fair Tannh\u00e4user, Ha\u00e7l\u0131 Seferi \u015eark\u0131s\u0131\u2019nda [Kreuzfahrtlied] \u015f\u00f6yle diyordu: \u201cSert esiyor r\u00fczg\u00e2rlar\/Y\u00fcz\u00fcme kar\u015f\u0131 barbarl\u0131ktan\/Sert ve can yak\u0131c\u0131 esiyorlar\/T\u00fcrkiye [T\u00fcrkei] taraf\u0131ndan…\u201d<\/p>\n

\u2018\u0130draksiz T\u00fcrk\u2019 d\u00f6nemi<\/b><\/p>\n

1270\u2019lerde Konstantinopolis\u2019ten ve Anadolu\u2019dan ge\u00e7en Marko Polo\u2019ya g\u00f6re ise: \u201cT\u00fcrkmen ilinde \u00fc\u00e7 \u00e7e\u015fit insan ya\u015far. Biri T\u00fcrkmenlerdir ki bunlar Muhammed\u2019e taparlar, basit insanlard\u0131r ve kaba dilleri vard\u0131r. Da\u011flarda ve vadilerde ya\u015farlar ve hayvanc\u0131l\u0131kla ge\u00e7inirler; \u00e7ok k\u0131ymetli atlar\u0131 ve b\u00fcy\u00fck kat\u0131rlar\u0131 vard\u0131r. \u00d6teki \u015fehirlerde ve kalelerde ya\u015fay\u0131p ticaret ve sanatla u\u011fra\u015fan Ermeni ve Rumlard\u0131r…\u201d<\/p>\n

Marko Polo\u2019dan 30 y\u0131l kadar sonra kurulan Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nu bir \u2018T\u00fcrk boyu\u2019 oldu\u011fu iddia edilen Kay\u0131lar\u0131n kurdu\u011fu kabul edilmekle birlikte devletin \u2018T\u00fcrk\u2019 niteli\u011fi hep tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nda hem y\u00f6neticiler, hem halk aras\u0131nda T\u00fcrk olmayan \u00e7oktu. Y\u00f6neticilerin bir k\u0131sm\u0131 ve kap\u0131kulu askerlerinin hepsi, dirlik sahiplerinin baz\u0131lar\u0131 T\u00fcrk-M\u00fcsl\u00fcman olmayanlardan olu\u015fuyordu. Bir ka\u00e7\u0131 d\u0131\u015f\u0131nda, hanedan\u0131n erkekleri T\u00fcrk olmayan kad\u0131nlarla evlenerek, \u2018T\u00fcrk kan\u0131n\u0131\u2019 epeyce suland\u0131rm\u0131\u015flard\u0131. Buna kar\u015f\u0131l\u0131k hanedan i\u00e7inde ve devlet dairelerinde T\u00fcrk\u00e7e konu\u015fulmu\u015ftu. Devletin b\u00fct\u00fcn kay\u0131tlar\u0131 y\u00fczlerce y\u0131l kesintisiz T\u00fcrk\u00e7e tutulmu\u015ftu. Medreselerde Arap\u00e7a okunmu\u015f ama konu\u015fma dili T\u00fcrk\u00e7e olmu\u015ftu. Kafalar\u0131 iyice kar\u0131\u015ft\u0131ran ise pek \u00e7ok belgede Osmanl\u0131lar\u0131n kendilerini, \u00fclkelerini, kurumlar\u0131n\u0131, dillerini tan\u0131mlamak i\u00e7in kulland\u0131klar\u0131 \u2018Kayzer-i Rum (Rum kayzeri), \u2018Memleket-i R\u00fbm\u2019, (Rum \u00fclkesi) \u2018\u015euara-y\u0131 R\u00fbm\u2019 (Rum \u015fairleri), \u2018Ulema-y\u0131 R\u00fbm\u2019 (Rum alimleri), Lisan-\u0131 Rum (Rum dili), \u2018R\u00fbm atl\u0131lar\u2019, \u2018R\u00fbm yi\u011fitleri\u2019, \u2018Eyalet-i R\u00fbm\u2019 (Rum eyaleti) gibi terimlerdir. K\u0131sacas\u0131, Osmanl\u0131lar kendilerini esas olarak \u2018Rum\u2019 diye tan\u0131ml\u0131yorlard\u0131. (Hat\u0131rlanaca\u011f\u0131 gibi 11. Y\u00fczy\u0131l yazar\u0131 Ka\u015fgarl\u0131 Mahmud i\u00e7in de Anadolu \u2018Rum \u00fclkesi\u2019 idi.)<\/p>\n

T\u00fcrkl\u00fc\u011fe bak\u0131\u015flar\u0131 ise tek tip de\u011fildi. Kaynaklarda \u2018T\u00fcrk\u2019 s\u00f6zc\u00fc\u011f\u00fc bazen olumlu, bazen olumsuz, bazen n\u00f6tr bir terim olarak ortaya \u00e7\u0131kar. \u00d6rne\u011fin erken d\u00f6nem Osmanl\u0131 tarihine dair en \u00f6nemli eser olan \u00c2\u015f\u0131kpa\u015fazade\u2019nin (\u00f6. 1481)\u00a0Tevarih-i \u00c2li Osman<\/i>\u00a0adl\u0131 eserinde T\u00fcrklerin Anadolu\u2019ya nas\u0131l geldiklerini anlat\u0131rken T\u00fcrkler \u2018Yafes neslinden\u2019 olup \u2018Araplar\u0131 yenen bir halk\u2019 olarak tarif ediliyor, \u2018T\u00fcrk diline kimsenin bakmad\u0131\u011f\u0131\u2019, hatta \u2018T\u00fcrk\u00fcn bile bu dili bilmedi\u011fi\u2019 s\u00f6yleniyordu. Buna kar\u015f\u0131l\u0131k1480\u2019de tamamlananV\u00e2k\u0131\u2019\u00e2t-\u0131 Sultan Cem (Cem Sultan\u2019\u0131n Olaylar\u0131)\u00a0<\/i>adl\u0131 eserde ise Cem Sultan\u2019dan \u201cT\u00fcrk be\u011finin o\u011flu\u201d olarak \u00f6vg\u00fcyle s\u00f6z ediliyordu. Yine Cem Sultan\u2019\u0131n iste\u011fi \u00fczerine derlenen\u00a0Saltukname<\/i>\u00a0adl\u0131 eserde T\u00fcrk s\u00f6zc\u00fc\u011f\u00fc \u2018M\u00fcsl\u00fcman\u2019 ve \u2018Gazi\u2019 yerine kullan\u0131lm\u0131\u015ft\u0131. 15. Y\u00fczy\u0131l yazar\u0131 Ne\u015fr\u00ee ise Sel\u00e7uklu \u0130mparatorlu\u011fu i\u00e7in \u2018T\u00fcrk Sultanl\u0131\u011f\u0131\u2019 derken, \u201cBaz\u0131lar\u0131 dahi vard\u0131r ki hi\u00e7 din nedir bilmezler (…) Yahudileri taklit eden, ta\u015fa, a\u011faca, \u00f6k\u00fcze, ate\u015fe tapan T\u00fcrkler vard\u0131r\u201d diyordu.<\/p>\n

Burada bir parantez a\u00e7al\u0131m. Granada\u2019n\u0131n d\u00fc\u015ft\u00fc\u011f\u00fc 1492\u2019ye kadar, Avrupa\u2019n\u0131n \u2018\u00f6tekisi\u2019 Araplard\u0131r. Dolay\u0131s\u0131yla Avrupa\u2019da, T\u00fcrkler hakk\u0131ndaki s\u00f6ylem genel olarak olumludur. 1492\u2019den sonra \u2018\u00f6teki\u2019 Osmanl\u0131 (T\u00fcrk) olur ve s\u00f6ylem olumsuza d\u00f6ner. 1529\u2019da Viyana bozgunundan sonra bile T\u00fcrkler i\u00e7in \u2018k\u00f6pekler, zalim ve kan d\u00fc\u015fk\u00fcn\u00fc, pis, hayvani, sahtek\u00e2r, zorba, i\u011fren\u00e7\u2019 gibi son derece a\u011f\u0131r terimler kullan\u0131lmaya devam eder. Bu olumsuz dilin nedeni elbette, \u2018T\u00fcrk korkusu\u2019 dur. Nitekim bu d\u00f6nemde ortaya \u00e7\u0131kan Obsessione Turc (T\u00fcrk saplant\u0131s\u0131) olgusunun bug\u00fcnlere kalan miras\u0131, \u0130talyancadaki Mamma li Turchi, yani \u201cAnneci\u011fim, T\u00fcrkler!\u201d \u00fcnlemi olur. \u0130ddialara g\u00f6re, ac\u0131 \u00e7ektirme anlam\u0131na gelen a torquendo, i\u015fkence anlam\u0131na gelen torxuere, aldatma veya zalimlik anlam\u0131na gelen truculent veya trux-trucis gibi terimlerin esin kayna\u011f\u0131 da bu d\u00f6nemin T\u00fcrkleridir.<\/p>\n

Parantezi kapat\u0131p devam edersek,Kanuni Sultan S\u00fcleyman d\u00f6neminin ilk y\u0131llar\u0131n\u0131 g\u00f6ren\u00a0yazar\u00a0<\/i>Suzi \u00c7elebi (\u00f6. 1524) ise \u201cBir T\u00fcrk d\u00fcnyaya bedeldir\u201d s\u00f6z\u00fcn\u00fc ilk sarf edendi. Ancak d\u00f6nemin \u00fcnl\u00fc divan \u015fairi Baki, \u2018en b\u00fcy\u00fck T\u00fcrk atalar\u0131ndan\u2019 dedi\u011fi Kanuni\u2019ye sundu\u011fu \u015fiirde \u2018Ey hoca T\u00fcrk ehlinden olan\u0131n biraz ba\u015f\u0131 kabad\u0131r\u2019 diyerek kafam\u0131z\u0131 kar\u0131\u015ft\u0131r\u0131yordu. D\u00f6nemin bir ba\u015fka \u015fairi Haf\u0131z Hamdi \u00c7elebi ise \u201cPadi\u015fah\u0131m kainat\u0131n yarat\u0131l\u0131\u015f\u0131ndan bu yana\/D\u00fcnya i\u00e7inde T\u00fcrkl\u00fc\u011f\u00fcn k\u00f6t\u00fcl\u00fc\u011f\u00fcnden bahsedilir\/Allah T\u00fcrke hi\u00e7 anlay\u0131\u015f g\u00fcc\u00fc vermemi\u015ftir\/O \u00e7ok ak\u0131ll\u0131 olsa bile pervas\u0131zd\u0131r\/T\u00fcrk\u00fc \u00f6ld\u00fcr baban olsa da\/O iyilik madeni, Y\u00fcce Peygamber. \u2018T\u00fcrk\u00fc \u00f6ld\u00fcr\u00fcn\u00fcz kan\u0131 helaldir\u2019 demi\u015ftir.\u201d diyecek kadar T\u00fcrk\u2019ten ho\u015flanmaz.<\/p>\n

\u00c7elebi\u2019nin Peygamberin hadisini kullanarak katledilmesini \u00f6nerdi\u011fi T\u00fcrklerin Anadolu\u2019nun K\u0131z\u0131lba\u015f T\u00fcrkmenleri oldu\u011fu anla\u015f\u0131l\u0131r. Nitekim 1609\u2019da Kuyucu Murat Pa\u015fa\u2019n\u0131n ordular\u0131 Anadolu\u2019da K\u0131z\u0131lba\u015f katliamlar\u0131na devam ederken, d\u00f6nemin belgelerinde K\u0131z\u0131lba\u015f yerine \u2018T\u00fcrk\u2019 denirken, bu terimin yan\u0131nda \u2018ba\u011f\u00ee\u2019 (yolkesen), \u015fak\u00ee (haydut), ta\u011f\u00ee (azg\u0131n), cel\u00e2l\u00ee (asi), z\u0131nd\u0131k (dinsiz) s\u0131fatlar\u0131n\u0131 okumak \u015fa\u015f\u0131rt\u0131c\u0131 olmasa gerek. Tarih\u00e7i Ko\u00e7i Bey (\u00f6. 1650) de T\u00fcrk, Tatar, Y\u00f6r\u00fck gibi \u00e7e\u015fitli terimlerle tarif etti\u011fi \u2018T\u00fcrkler\u2019 i\u00e7in hi\u00e7 olumlu terimler kullanm\u0131yordu. Ayn\u0131 \u015fekilde Lale Devri\u2019nin tarih\u00e7isi Naima (\u00f6. 1716), da merkezin perspektiften yazd\u0131\u011f\u0131 i\u00e7in, T\u00fcrkl\u00fck kavram\u0131n\u0131 olumsuz anlamda kullanm\u0131\u015ft\u0131. \u2018T\u00fcrk-\u00fc s\u00fct\u00fcrk (azg\u0131n T\u00fcrk), \u2018T\u00fcrk-bed lika\u2019 (\u00e7irkin y\u00fczl\u00fc T\u00fcrk), \u2018etrak-\u0131 bi idrak\u2019 (anlay\u0131\u015fs\u0131z, ak\u0131ls\u0131z T\u00fcrkler), \u2018nadan T\u00fcrk\u2019 (kaba T\u00fcrk) onun terimleridir.<\/p>\n

T\u00fcrk\u00e7\u00fcl\u00fck ideolojisi<\/b><\/p>\n

Tanzimat\u2019la birlikte, \u2018etnik\u2019 tan\u0131mlar\u0131n kullan\u0131m\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131. \u2018T\u00fcrk\u2019 kavram\u0131n\u0131 \u2018etnik\u2019 kategori olarak ilk kullananlardan biri \u0130stanbul\u2019a s\u0131\u011f\u0131nd\u0131ktan sonra M\u00fcsl\u00fcman olarak Mustafa Celaleddin ad\u0131n\u0131 alan Polonyal\u0131 g\u00f6\u00e7men Constantin Borzecki oldu. Yazar\u0131n 1870\u2019de, \u0130stanbul ve Paris\u2019te yay\u0131nlanan\u00a0Les Turcs anciens et modernes<\/i>\u00a0(T\u00fcrkler, Eski ve Modern) ba\u015fl\u0131kl\u0131 eseri \u2018T\u00fcrkl\u00fck\u2019 bilincinin geli\u015fmesinde \u00f6nemli rol oynad\u0131.<\/p>\n

II. Abd\u00fclhamit\u2019in hafiyelerinden Macar Yahudisi \u015earkiyat\u00e7\u0131 Arminius Vambery de bu alanda kalem oynatanlardand\u0131. Yazar\u00a0Orta Asya’ya Yolculuk<\/i>\u00a0(1873) kitab\u0131nda \u2018T\u00fcrk hanedan\u0131\u2019, \u2018T\u00fcrk halklar\u0131\u2019, \u2018T\u00fcrk blo\u011fu\u2019, \u2018T\u00fcrkiye\u2019 gibi terimleri bolca kullan\u0131yordu. Frans\u0131z T\u00fcrkolog L\u00e9on Cahun ise Orta Asya\u2019da bir zamanlar k\u0131y\u0131lar\u0131nda T\u00fcrklerin ya\u015fad\u0131\u011f\u0131 bir i\u00e7 denizin oldu\u011fu, bu deniz kurumas\u0131 \u00fczerine T\u00fcrklerin Avrasya\u2019ya do\u011fru g\u00f6\u00e7e ba\u015flad\u0131klar\u0131 tezinin m\u00fcellifiydi. Cahun\u2019u T\u00fcrkiye\u2019de me\u015fhur eden 1896\u2019da yay\u0131mlad\u0131\u011f\u0131\u00a0Introduction \u00e0 l\u2019histoire de l\u2019Asie<\/i>\u00a0(Asya Tarihine Giri\u015f) adl\u0131 kitab\u0131d\u0131r. 1889-1893 aras\u0131nda ke\u015ffedilmi\u015f olan Orhun Yaz\u0131tlar\u0131\u2019n\u0131 me\u015fhur eden bu eserin kendisindeki n\u00fcshalar\u0131na Mustafa Kemal\u2019in el yaz\u0131s\u0131yla notlar ald\u0131\u011f\u0131 biliniyor.<\/p>\n

Bu yazarlar\u0131n icat etti\u011fi \u2018T\u00fcrkl\u00fck\u2019 kavram\u0131n\u0131 T\u00fcrk\u00e7\u00fcl\u00fck ad\u0131yla siyasi bir projeye \u00e7evrilmesi ise yak\u0131nd\u0131. 1789 Frans\u0131z \u0130htilali\u2019nden itibaren Avrupa\u2019dan yay\u0131lan milliyet\u00e7ilik ak\u0131mlar\u0131ndan etkilenen etnik kesimlerin giderek imparatorluktan uzakla\u015ft\u0131\u011f\u0131n\u0131 g\u00f6ren yeni ku\u015fak elitler (J\u00f6n T\u00fcrkler), imparatorlu\u011fu kurtarmak i\u00e7in ya\u015fama ge\u00e7irdikleri \u2018Bat\u0131c\u0131l\u0131k\u2019, \u2018Osmanl\u0131c\u0131l\u0131k\u2019 ve \u2018\u0130slamc\u0131l\u0131k\u2019 ideolojilerinin ba\u015far\u0131s\u0131z olmas\u0131 \u00fczerine, hem etnik, hem k\u00fclt\u00fcrel hem siyasal anlamda T\u00fcrk kimli\u011fini \u00f6ne \u00e7\u0131karmak \u015feklinde \u00f6zetlenebilecek olan \u2018T\u00fcrk\u00e7\u00fcl\u00fck\u2019 ak\u0131m\u0131na bel ba\u011flam\u0131\u015flard\u0131.<\/p>\n

Bat\u0131 tarz\u0131 bir modernle\u015fmenin h\u0131zl\u0131 ya\u015fand\u0131\u011f\u0131 Rusya\u2019da, esas olarak Rus milliyet\u00e7ili\u011fine tepki olarak do\u011fan bu ak\u0131m\u0131 Osmanl\u0131 \u00fclkesine Gasp\u0131ral\u0131 \u0130smail, H\u00fcseyinzade Ali, A\u011fao\u011flu Ahmet, Cafero\u011flu Ahmed, Mehmet Emin Resulzade, Zeki Velidi Togan ve Yusuf Ak\u00e7ura gibi Rusya k\u00f6kenli ayd\u0131nlar ta\u015f\u0131m\u0131\u015ft\u0131.<\/p>\n

\u00d6zellikle Ak\u00e7ura\u2019n\u0131n zaman\u0131nda \u2018romantik\u2019, \u2018garip\u2019, \u2018ham hayal\u2019, \u2018a\u015f\u0131r\u0131\u2019 bulunan g\u00f6r\u00fc\u015flerini \u00f6zetleyen ve daha sonra siyasal T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn manifestosu say\u0131lan\u00a0\u00dc\u00e7 Tarz\u0131 Siyaset\u00a0<\/i>(1904) adl\u0131 eser, Ziya G\u00f6kalp, \u00d6mer Seyfettin, Moiz Kohen ve Mehmet Emin ba\u015fta olmak \u00fczere ge\u00e7 d\u00f6nem Osmanl\u0131 ayd\u0131nlar\u0131n\u0131 \u00e7ok etkiledi.<\/p>\n

\u2018T\u00fcrk milleti\u2019nin ke\u015ffi<\/b><\/p>\n

Bu ku\u015faktan olan Yahya Kemal\u2019in anlatt\u0131\u011f\u0131na g\u00f6re, \u015fairin Paris\u2019teki Sorbon \u00dcniversitesi\u2019ndeki hocalar\u0131ndan Albert Sorel bir dersinde \u00f6\u011frencilerine\u00a0\u201cTarihte ke\u015ffolunmam\u0131\u015f iki me\u00e7hul vard\u0131r; Bunlardan biri co\u011frafyada kutuplar, di\u011feri tarihte T\u00fcrkt\u00fcr…\u201d demi\u015fti. Bu c\u00fcmle Yahya Kemal\u2019in kafas\u0131nda bir \u015fim\u015fek \u00e7akt\u0131rm\u0131\u015ft\u0131: \u201cParis\u2019te talebe mitinglerine gidiyordum. Balkan Harbi arifesinde bizim ekalliyetler (az\u0131nl\u0131klar) Rumlar, Bulgarlar… b\u00fcy\u00fck mitingler tertip ediyorlard\u0131. O s\u0131rada bizim J\u00f6n T\u00fcrkler de Abd\u00fclhamit\u2019i y\u0131kmakla me\u015fguld\u00fcler. Yoksa T\u00fcrk Milleti\u2019nden falan haberleri yoktu. Bakt\u0131m, bu Rumlar\u0131n, Bulgarlar\u0131n y\u0131kmak istedikleri Abd\u00fclhamit de\u011fil, ba\u015fka \u015fey. Bunlar T\u00fcrk Milleti\u2019ni y\u0131kmak istiyorlar. Demek T\u00fcrk Milleti diye bir \u015fey var. Bu nas\u0131l bir millettir? Mazisi nedir? Diye merak etmeye ba\u015flad\u0131m. Zaten Ulumi Siyasiye Mektebi\u2019nde tarih okuyordum. T\u00fcrk Milleti\u2019nin mazisini \u00f6\u011frenmek i\u00e7in tarih kitaplar\u0131n\u0131 kar\u0131\u015ft\u0131rmaya ba\u015flad\u0131m. \u0130\u015fte bende milliyet hissi ve milliyet\u00e7ilik b\u00f6yle do\u011fdu.\u201d<\/p>\n

Yahya Kemal\u2019in \u2018milliyet\u00e7ilik hissini ke\u015ffetme\u2019 hikayesi, d\u00f6nemin bir \u00e7ok ayd\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 s\u00fcrecin tipik bir \u00f6rne\u011fiydi. Ancak, \u2018T\u00fcrk\u00e7\u00fcl\u00fck\u2019 projesinin halk taraf\u0131ndan benimsenmesi kolay olmayacakt\u0131. Buna dair bir ipucu Osmanl\u0131 subay\u0131 Rahmi Apak\u2019\u0131n Birinci D\u00fcnya Sava\u015f\u0131 hat\u0131rat\u0131nda vard\u0131r. Rahmi Bey\u2019le Erzurum\u2019da kar\u015f\u0131la\u015ft\u0131\u011f\u0131 ve Ermeni oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc gen\u00e7 bir asker aras\u0131nda \u015f\u00f6yle bir konu\u015fma ge\u00e7er: \u201cHangi millettensin?\u201d \u201cOsmanl\u0131\u2019y\u0131m.\u201d \u201cNe demek Osmanl\u0131, T\u00fcrk de\u011fil misin sen?\u201d \u201cHay\u0131r, ben T\u00fcrk de\u011filim Osmanl\u0131\u2019y\u0131m.\u201d \u201cPeki, hangi dili konu\u015fuyorsun, Ermenice mi, yoksa T\u00fcrk\u00e7e mi?\u201d \u201cT\u00fcrk\u00e7e konu\u015fuyorum.\u201d \u201cT\u00fcrk\u00e7e konu\u015fuyorsan, T\u00fcrks\u00fcn o zaman.\u201d \u201cHay\u0131r efendim, ben T\u00fcrk de\u011filim.\u201d \u201cUlen, T\u00fcrks\u00fcn i\u015fte, ben de T\u00fcrk\u00fcm.\u201d \u201cEfendim, siz T\u00fcrk olabilirsiniz, beni ilgilendirmez, ben T\u00fcrk de\u011filim.\u201d \u201cO\u011flum delirdin mi, Padi\u015fah bile T\u00fcrk\u201d. \u201cEfendim, Padi\u015fah\u0131ma iftira etmeyin, Padi\u015fah T\u00fcrk olamaz!\u201d<\/p>\n

\u015eevket S\u00fcreyya\u2019n\u0131n (Aydemir),\u00a0Suyu Arayan Adam<\/i>\u00a0adl\u0131 otobiyografik eserinde de benzer bir anlat\u0131 vard\u0131r. 17 ya\u015f\u0131nda bir talebe olarak Birinci D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda, Kafkas Cephesi\u2019nde bulunan yazar, cephede Anadolu k\u00f6yl\u00fclerinden olu\u015fan bir grup askerle konu\u015furken onlara sorar: \u201cBizim dinimiz nedir?\u201d Her kafadan bir ses \u00e7\u0131kar: Kimi \u201cHazreti Ali dinindeniz\u201d der, kimi \u201c\u0130mam-\u0131 Azam dininden.\u201d \u015eevket S\u00fcreyya sorar: \u201cPeygamberimiz kimdir?\u201d Yine kar\u0131\u015f\u0131k sesler \u00e7\u0131kar. \u201cEnver Pa\u015fa\u201d diyen bile vard\u0131r. \u015eevket S\u00fcreyya bir ad\u0131m daha ileri gider: \u201cHangi millete mensupsunuz?\u201d Yine her kafadan bir ses \u00e7\u0131kar. Yazar i\u015fi kolayla\u015ft\u0131rmay\u0131 dener: \u201cBiz T\u00fcrk de\u011fil miyiz?\u201d Askerler hep bir a\u011f\u0131zdan cevap verirler: \u201cEsta\u011ffurullah!\u201d<\/p>\n

T\u00fcrks\u00fcn denildi\u011finde kendilerine hakaret edildi\u011fini d\u00fc\u015f\u00fcnen bu askerleri \u2018Ne mutlu T\u00fcrk\u00fcm diyene!\u2019 diye hayk\u0131rtmak \u00e7ok zaman almam\u0131\u015ft\u0131. Bu k\u0131sa ve radikal yolun m\u00fchendisi Mustafa Kemal bu d\u00f6n\u00fc\u015f\u00fcm\u00fc \u00fc\u00e7 a\u015famada sa\u011flam\u0131\u015ft\u0131. \u0130lk a\u015fama olan \u2018Milli M\u00fccadele\u2019 y\u0131llar\u0131nda (1919-1922) Anadolu\u2019nun ve Rumeli\u2019nin M\u00fcsl\u00fcman ahalisini \u2018D\u00fcvel-i Muazzama\u2019ya kar\u015f\u0131 seferber etmek i\u00e7in \u2018din\u00ee\u2019 tan\u0131mlar\u00a0 (\u2018M\u00fcsl\u00fcman cemaati\u201d, \u2018\u0130slam unsurlar\u0131\u2019, \u2018\u0130slam milleti\u2019 gibi) kullan\u0131lm\u0131\u015ft\u0131.<\/p>\n

\u0130kinci evrede, \u2018din\u00ee\u2019 tan\u0131m yerini yava\u015f yava\u015f \u2018siyasi\u2019 tan\u0131ma b\u0131rakacakt\u0131. \u00d6nce 8 \u015eubat 1921\u2019de B\u00fcy\u00fck Millet Meclisi\u2019nin ba\u015f\u0131na \u2018T\u00fcrkiye\u2019 kelimesi kondu. Mustafa Kemal \u2018siyasi\u2019 bir terim olarak \u2018T\u00fcrk\u2019\u00fc ilk kez 21 Eyl\u00fcl 1922\u2019de B\u00fcy\u00fck Zafer\u2019e ili\u015fkin beyannamesinde kulland\u0131. Ve Mustafa Kemal Ekim 1922’de bir grup \u00f6\u011fretmene \u015f\u00f6yle dedi: “\u00dc\u00e7bu\u00e7uk y\u0131l \u00f6ncesine kadar dini bir cemaat olarak ya\u015f\u0131yorduk\u2026O zamandan beri T\u00fcrk milleti olarak ya\u015f\u0131yoruz.”<\/p>\n

\u2018T\u00fcrk \u0131rk\u0131\u2019 d\u00f6nemi<\/b><\/p>\n

\u2018T\u00fcrk milleti\u2019nin hangi unsurlar\u0131 kapsamad\u0131\u011f\u0131n\u0131n bir ipucunu Mustafa Kemal 16 Mart 1923’te Adana T\u00fcrk Oca\u011f\u0131 Esnaf Cemiyeti’nin \u00e7ay\u0131nda yapt\u0131\u011f\u0131 konu\u015fmada vermi\u015fti: “Arkada\u015flar\u0131m\u0131z s\u00f6ylevlerinde demi\u015flerdir ki, Adana’m\u0131za hakim olan di\u011fer unsurlar, \u015funlar, bunlar, Ermeniler sanat ocaklar\u0131m\u0131z\u0131 i\u015fgal etmi\u015fler ve bu memleketin sahibi gibi bir durum alm\u0131\u015flard\u0131r. \u015e\u00fcphesiz haks\u0131zl\u0131k ve k\u00fcstahl\u0131\u011f\u0131n bundan fazlas\u0131 olamaz. Ermenilerin bu verimli \u00fclkede hi\u00e7bir hakk\u0131 yoktur. Memleket sizindir, T\u00fcrklerindir. Bu memleket tarihte T\u00fcrk’t\u00fc, o halde T\u00fcrk’t\u00fcr ve sonsuza kadar T\u00fcrk olarak ya\u015fayacakt\u0131r\u2026\u201d<\/p>\n

Bu \u0131rk\u00e7\u0131 yakla\u015f\u0131m, 8 Nisan 1923 tarihinde Halk F\u0131rkas\u0131\u2019n\u0131n kuruluyunu m\u00fcjdeleyen Dokuz Umde\u2019deki \u201cT\u00fcrkiye Halk\u0131\u201d ile dengelenmeye \u00e7al\u0131\u015f\u0131ld\u0131ysa da, 24 Temmuz 1923\u2019te Lozan Bar\u0131\u015f Antla\u015fmas\u0131\u2019n\u0131n imzalanmas\u0131ndan sonra, Yunanistan ile T\u00fcrkiye aras\u0131ndaki n\u00fcfus m\u00fcbadalesi de din esas\u0131na g\u00f6re yap\u0131ld\u0131\u011f\u0131 halde, Milli M\u00fccadele ittifaklar\u0131na ihtiya\u00e7 kalmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcren ad\u0131mlar at\u0131lmaya ba\u015flam\u0131\u015ft\u0131.<\/p>\n

\u00d6rne\u011fin 1924 Anayasas\u0131 g\u00f6r\u00fc\u015fmelerinde Hamdullah Suphi (Tanr\u0131\u00f6ver) T\u00fcrkiye\u2019nin hars\u0131n\u0131 (dilini ve k\u00fclt\u00fcr\u00fcn\u00fc) benimseyene kadar Ermenilerin, Rumlar\u0131n ve Yahudilerin \u2018T\u00fcrk milletinin par\u00e7as\u0131\u2019 say\u0131lmamas\u0131 gerekti\u011fini belirtirken, Celal Nuri (\u0130leri) \u201cT\u00fcrkiye\u2019nin ger\u00e7ek vatanda\u015flar\u0131n\u0131n\u201d \u201cT\u00fcrk\u00e7e konu\u015fan Hanefi M\u00fcsl\u00fcmanlar\u201d oldu\u011funu ileri s\u00fcrm\u00fc\u015ft\u00fc. Sonunda, vatanda\u015fl\u0131k tan\u0131m\u0131n\u0131 yapan 88. Madde \u201cT\u00fcrkiye\u2019de din ve \u0131rk ay\u0131rdedilmeksizin vatanda\u015fl\u0131k bak\u0131m\u0131ndan herkese \u2018T\u00fcrk\u2019 denir\u201d \u015feklinde form\u00fcle edilirken, 12. Madde ile \u201cT\u00fcrk\u00e7e okuyup yazmak bilmeyenler milletvekili se\u00e7ilemezler,\u201d denilerek, ba\u015fta K\u00fcrtler olmak \u00fczere gayrim\u00fcslim az\u0131nl\u0131klar\u0131n yolu kesiliyordu.<\/p>\n

Muhtemelen bu d\u0131\u015flamaya bir tepki olan \u015eeyh Said \u0130syan\u0131\u2019n\u0131n bast\u0131r\u0131lmas\u0131ndan sonra Ba\u015fvekil \u0130smet Pa\u015fa, 27 Nisan 1925 tarihli\u00a0Vakit\u00a0<\/i>gazetesinde yay\u0131mlanan beyanat\u0131nda rejimin \u0131rk\u00e7\u0131l\u0131kta \u0131srarl\u0131 olaca\u011f\u0131n\u0131 ilan ediyordu: \u201cMilliyet tek birle\u015ftiricimizdir. Di\u011fer unsurlar T\u00fcrk \u00e7o\u011funlu\u011fu kar\u015f\u0131s\u0131nda etkileme g\u00fcc\u00fcne sahip de\u011fildir. Vazifemiz T\u00fcrk vatan\u0131 i\u00e7inde bulunanlar\u0131 derhal T\u00fcrk yapmakt\u0131r. T\u00fcrklere ve T\u00fcrk\u00e7\u00fcl\u00fc\u011fe muhalefet edecek unsurlar\u0131 kesip ataca\u011f\u0131z. Vatana hizmet edeceklerde arayaca\u011f\u0131m\u0131z nitelikler her\u015feyden evvel o adam\u0131n T\u00fcrk ve T\u00fcrk\u00e7\u00fc olmas\u0131d\u0131r\u2026\u201d<\/p>\n

Bir s\u00fcredir Gobineau ve Pittard gibi \u0131rk\u00e7\u0131 d\u00fc\u015f\u00fcn\u00fcrlerin eserlerini b\u00fcy\u00fck bir dikkatle inceledi\u011fi bilinen Mustafa Kemal\u2019in direktifleri do\u011frultusunda 1925\u2019te kurulan T\u00fcrk Antropoloji Tetkikat Merkezi\u2019nin ilk i\u015fleri aras\u0131nda \u201cKaracaahmet Mezarl\u0131\u011f\u0131\u2019ndan toplanan kafataslar\u0131n\u0131n \u00f6l\u00e7\u00fcm\u00fc\u201d ile \u201cT\u00fcrk, Ermeni, Rum ve Musevi gibi farkl\u0131 \u0131rki k\u00f6kenlere sahip \u00e7ocuklar \u00fczerine\u201d kar\u015f\u0131la\u015ft\u0131rmal\u0131 ara\u015ft\u0131rmalar yapmak vard\u0131.<\/p>\n

30 Eyl\u00fcl 1926\u2019da, \u00c7ankaya\u2019daki Cumhurba\u015fkanl\u0131\u011f\u0131 K\u00f6\u015fk\u00fc\u2019nde, T\u00fcrkiye \u0130dman Cemiyetleri \u0130ttifak\u0131 Kongresi ad\u0131na gelen heyete, i\u00e7inde \u2018\u0131rk \u0131slah\u0131\u2019, \u2018\u0131rk\u0131n ferahl\u0131\u011f\u0131\u2019, \u2018\u0131rk\u0131n ay\u0131klanmas\u0131\u2019 gibi terimler ge\u00e7en bir konu\u015fma yapan Mustafa Kemal 20 Ekim 1927 tarihli Gen\u00e7li\u011fe Hitabesi\u2019nde ise \u201cEy T\u00fcrk genci, muhta\u00e7 oldu\u011fun kudret, damarlar\u0131ndaki asil kanda mevcuttur!\u201d diyerek \u0131rk\u00e7\u0131l\u0131\u011f\u0131 metaforik bir forma sokmu\u015ftu. 1928 y\u0131l\u0131nda \u00fcniversite \u00f6\u011frencileri eliyle y\u00fcr\u00fct\u00fclen \u2018Vatanda\u015f T\u00fcrk\u00e7e konu\u015f!\u201d kampanyas\u0131 ile \u2018T\u00fcrk \u0131rk\u0131n\u0131n\u2019 \u2018T\u00fcrk milleti\u2019 haline getirilmesi i\u015fine h\u0131z verilecekti.<\/p>\n

\u2018T\u00fcrk milleti\u2019nin in\u015faas\u0131<\/b><\/p>\n

D\u00fcnyadaki b\u00fct\u00fcn medeniyetlerin T\u00fcrkler taraf\u0131ndan kuruldu\u011funu iddia eden T\u00fcrk Tarih Tezi\u2019nin tart\u0131\u015fmaya a\u00e7\u0131ld\u0131\u011f\u0131 2-11 Temmuz1932 tarihli Birinci Tarih Kongresi\u2019nde \u2018\u00fcst\u00fcn T\u00fcrk \u0131rk\u0131\u2019 Re\u015fit Galip taraf\u0131ndan \u015f\u00f6yle tan\u0131mland\u0131: \u201cUzun boylu, beyaz simal\u0131, d\u00fcz veya kemerli ince burunlu, muntazam dudakl\u0131, \u00e7ok kere mavi g\u00f6zl\u00fc ve g\u00f6z kapaklar\u0131 \u00e7ekik olarak de\u011fil ufk\u00ee (dikey) a\u00e7\u0131lan \u2018Alpin \u0131rk\u0131\u2019 (…) A grubu kan gibi uzvi (organik) \u00f6zelliklere; medeniyet, kahramanl\u0131k, sanat yetene\u011fi gibi i\u00e7timai (sosyal) \u00f6zellikleriyle tan\u0131n\u0131r.\u201d<\/p>\n

1933, \u00fcniversite gen\u00e7lerinin 5 y\u0131l aradan sonra \u2018Vatanda\u015f T\u00fcrk\u00e7e konu\u015f!\u201d hayk\u0131r\u0131\u015flar\u0131yla toplumun gayri-T\u00fcrk unsurlar\u0131n\u0131 yeniden ter\u00f6rize etti\u011fi y\u0131ld\u0131.\u00a0 1934 y\u0131l\u0131nda, hem \u2018K\u00fcrt Meselesi\u2019ni halletmek hem de T\u00fcrkiye\u2019ye dalgalar halinde gelen M\u00fcsl\u00fcman muhacirlerin isk\u00e2n sorunlar\u0131n\u0131 \u00e7\u00f6zmek i\u00e7in \u00e7\u0131kar\u0131lan \u0130sk\u00e2n Kanunu ile T\u00fcrkiye, \u2018soy\u2019, \u2018\u0131rk\u2019, \u2018hars\u2019 gibi terimler kullan\u0131larak \u00fc\u00e7 b\u00f6lgeye ayr\u0131ld\u0131. B\u00f6ylece, 1924 Anayasas\u0131\u2019n\u0131n 88. Maddesi\u2019ndeki \u2018T\u00fcrk\u2019\u00fcn kimleri kapsad\u0131\u011f\u0131 bir kez daha anla\u015f\u0131ld\u0131.\u00a0<\/p>\n

\u00d6zetle \u201cAvrupa\u2019dan Afrika\u2019ya hatta Amerika\u2019ya kadar t\u00fcm k\u00fclt\u00fcr dilleri de k\u00f6k dil olarak T\u00fcrk\u00e7eden t\u00fcremi\u015ftir!\u201d diyen G\u00fcne\u015f Dil Teorisi\u2019nin form\u00fcle edildi\u011fi 1936\u2019da Atat\u00fcrk\u2019\u00fcn sa\u011f kolu Afet \u0130nan, \u201cT\u00fcrklerin brakisefal Alpin \u0131rk\u0131n\u0131n m\u00fckemmel temsilcileri oldu\u011funu g\u00f6stermek \u00fczere\u201d \u0130svi\u00e7reli Antropolog Pittard\u2019\u0131n nezaretinde yapt\u0131\u011f\u0131 doktora \u00e7al\u0131\u015fmas\u0131 s\u0131ras\u0131nda Atat\u00fcrk\u2019\u00fcn emriyle tam 64 bin ki\u015fiyi antropometrik \u00f6l\u00e7\u00fcmlere tabi tuttu. Bu dev \u2018\u0131rk\u00e7\u0131\u2019 \u00e7al\u0131\u015fma (ki Nazi Almanya\u2019s\u0131nda bile b\u00f6ylesi yap\u0131lmam\u0131\u015ft\u0131), Ba\u015fbakanl\u0131k, Milli G\u00fcvenlik Bakanl\u0131\u011f\u0131, S\u0131hhat Bakanl\u0131\u011f\u0131 ve E\u011fitim Bakanl\u0131\u011f\u0131\u2019n\u0131n her t\u00fcrl\u00fc deste\u011fi ile y\u00fcr\u00fct\u00fclm\u00fc\u015f, \u00f6l\u00e7\u00fcmler sivil ve askeri doktorlar, s\u0131hhiye memurlar\u0131, beden e\u011fitimi \u00f6\u011fretmenlerince yap\u0131lm\u0131\u015f, askerler g\u00f6n\u00fcll\u00fc denek olarak Afet \u0130nan\u2019\u0131n emrine sunulmu\u015ftu.<\/p>\n

20-25 Eyl\u00fcl 1937\u2019de toplanan \u0130kinci Tarih Kongresi\u2019nde Sadri Maksudi Arsal\u2019\u0131n sundu\u011fu bildirinin ba\u015fl\u0131\u011f\u0131 \u201cBe\u015feriyet Tarihinde Devlet ve Hukuk Mefhumu ve M\u00fcesseselerinin \u0130nki\u015faf\u0131nda (geli\u015fiminde) T\u00fcrk Irk\u0131n\u0131n Rol\u00fc\u201d; Hasan Re\u015fit Tankut\u2019un tebli\u011fi \u201cDil ve Irk M\u00fcnasebetleri\u201d; Dr. Nurettin Onur\u2019un tebli\u011fi \u201cKan Gruplar\u0131 Bak\u0131m\u0131ndan T\u00fcrk Irk\u0131n\u0131n Men\u015fei Hakk\u0131nda bir Et\u00fcd\u201d ad\u0131n\u0131 ta\u015f\u0131yordu. 1925-1939 aras\u0131nda yay\u0131nlanan ve Maarif Vekillerinin \u2018fahri reisli\u011fini\u2019 yapt\u0131\u011f\u0131 T\u00fcrk Antropoloji Mecmuas\u0131 ise o d\u00f6nemde, bilimsel bir ara\u00e7 olarak antropolojiyi kullan\u0131larak, T\u00fcrk \u0131rk\u0131n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc kan\u0131tlamak i\u00e7in ne kadar kafa patlat\u0131ld\u0131\u011f\u0131na dair \u00f6rneklerle doluydu.<\/p>\n

\u2018M\u00fcsl\u00fcman T\u00fcrk\u2019 d\u00f6nemi<\/b><\/p>\n

1945 sonras\u0131 Almanya\u2019n\u0131n genilmesinin ard\u0131ndan Bat\u0131 Bloku ile kurulan ili\u015fkiler y\u00fcz\u00fcnden kimsede a\u00e7\u0131k a\u00e7\u0131k fa\u015fist tezleri destekleyecek cesaret kalmam\u0131\u015ft\u0131. Dolay\u0131s\u0131yla \u0131rk\u00e7\u0131 T\u00fcrk\u00e7\u00fcler de s\u00f6ylem de\u011fi\u015ftirmi\u015fti. Art\u0131k \u2018Turanc\u0131l\u0131k\u2019 yerine \u2018milliyet\u00e7ilik\u2019; \u2018 \u2018T\u00fcrk \u0131rk\u0131\u2019 yerine \u2018T\u00fcrk milleti\u2019, Bozkurtlar\u2019 yerine \u2018milliyet\u00e7iler\u2019 diyorlard\u0131. Yeni tezlerini\u00a0Millet, Orhun, Kopuz, B\u00fcy\u00fck Do\u011fu, Hareket<\/i>\u00a0gibi yay\u0131n organlar\u0131, T\u00fcrk Gen\u00e7lik Te\u015fkilat\u0131, K\u0131br\u0131s T\u00fcrk K\u00fclt\u00fcr Derne\u011fi, Kom\u00fcnizmle M\u00fccadele Derne\u011fi gibi \u00f6rg\u00fctler arac\u0131l\u0131\u011f\u0131yla kitlelere yaymaya \u00e7al\u0131\u015f\u0131yorlard\u0131.\u00a0<\/p>\n

1970\u2019de kurulan Ayd\u0131nlar Oca\u011f\u0131\u2019nda bir araya gelen muhafazakar ayd\u0131nlar, yeni bir T\u00fcrkl\u00fck tan\u0131m\u0131 yapmaya soyundular. \u201cT\u00fcrk\u00fcn en k\u0131sa tarifi, T\u00fcrk\u00e7e konu\u015fan M\u00fcsl\u00fcman\u201d diyen bu ayd\u0131nlara g\u00f6re \u2018T\u00fcrk K\u00fclt\u00fcr\u00fc\u2019 \u00e7ok eski, d\u00fcnya tarihinde \u00f6nemli yeri olan, gelenekleri olan, co\u011frafi a\u00e7\u0131dan yayg\u0131n, cihan h\u00e2kimiyetini sa\u011flam\u0131\u015f bir k\u00fclt\u00fcrd\u00fc. T\u00fcrkler, beyaz \u0131rktan, insanc\u0131l, adil, hi\u00e7bir zaman kan d\u00f6kmemi\u015f, ho\u015fg\u00f6r\u00fcl\u00fc, laik, zay\u0131flara, ya\u015fl\u0131lara, kad\u0131nlara, aileye ve orduya sayg\u0131l\u0131yd\u0131. Din ise \u2018milleti millet yapan\u2019 de\u011ferlerin en ba\u015fta geleniydi. Din, T\u00fcrk\u2019\u00fc kendisine yabanc\u0131la\u015fmaktan ve Bat\u0131\u2019ya benzemekten kurtaran en \u00f6nemli \u00f6\u011feydi. \u0130slamiyet adeta T\u00fcrkler i\u00e7in indirilmi\u015f bir dindi, \u00e7\u00fcnk\u00fc \u0130slam uygarl\u0131\u011f\u0131yla T\u00fcrklerin \u0130slamiyet \u00f6ncesi k\u00fclt\u00fcrleri aras\u0131nda b\u00fcy\u00fck benzerlikler vard\u0131. Bunlar, tek tanr\u0131 inanc\u0131, ruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcne inan\u00e7, adalet duygusu, aile ve ahlak\u0131n \u00f6nemiydi. T\u00fcrkler de \u0130slamiyet\u2019e b\u00fcy\u00fck \u2018hizmetler\u2019 yapm\u0131\u015ft\u0131. Bunlardan en \u00f6nemlisi Ha\u00e7l\u0131 Seferleri\u2019ni durdurmalar\u0131yd\u0131. E\u011fer bu olmasayd\u0131, \u0130slamiyet yerine H\u0131ristiyanl\u0131k \u2018cihan\u2019 h\u00e2kimi olurdu! K\u0131sacas\u0131 T\u00fcrk \u0130slam\u2019a, \u0130slam T\u00fcrk\u2019e \u00e7ok \u015fey bor\u00e7luydu. Bu tan\u0131m daha sonra \u2018T\u00fcrk-\u0130slam Sentezi\u2019 ad\u0131yla pop\u00fclerle\u015fti.\u00a0<\/p>\n

O y\u0131llarda kurulan MHP\u2019nin lideri Alpaslan T\u00fcrke\u015f\u2019in kendisine \u201cT\u00fcrk\u00e7\u00fc m\u00fcs\u00fcn\u00fcz, \u0130slamc\u0131 m\u0131?\u201d sorusunu y\u00f6nelten gazetecilere \u201cTanr\u0131 Da\u011flar\u0131 kadar T\u00fcrk, Hira Da\u011f\u0131 kadar M\u00fcsl\u00fcman\u0131m\u201d demesi bu tarihlerde mi emin de\u011filim ama, Tanr\u0131 Da\u011flar\u0131n\u0131n en y\u00fcksek tepesi 7.429 metre olan dev bir da\u011f silsilesi, Hira (Nur) Da\u011f\u0131\u2019n\u0131n ise 281 metrelik bir tepecik olmas\u0131, T\u00fcrke\u015f\u2019in sentez form\u00fcl\u00fcnde T\u00fcrkl\u00fck ve \u0130slam\u2019\u0131n kapsad\u0131\u011f\u0131 alanlara dair ipu\u00e7lar\u0131n\u0131 veriyordu.<\/p>\n

1980 darbesi sonras\u0131nda ola\u011fan\u00fcst\u00fc ko\u015fullar\u0131n ya\u015fand\u0131\u011f\u0131 bir d\u00f6nemde, yitirilen toplumsal d\u00fczenin yeniden sa\u011flanaca\u011f\u0131 ve birli\u011fin ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn ilelebet korunaca\u011f\u0131 vaadini \u00f6rg\u00fctleyerek darbecilerin ideolojik ufkunu yine T\u00fcrk-\u0130slam Sentezi \u00e7izdi. G\u00fcn\u00fcm\u00fczde \u201cTanr\u0131 Da\u011f\u0131 kadar T\u00fcrk, Hira Da\u011f\u0131 kadar M\u00fcsl\u00fcman\u201d form\u00fclasyonun T\u00fcrkl\u00fck aya\u011f\u0131 yerinde kalmakla birlikte M\u00fcsl\u00fcmanl\u0131k aya\u011f\u0131 belirgin \u015fekilde g\u00fc\u00e7lenmi\u015f g\u00f6r\u00fcn\u00fcyor.<\/p>\n

\u0130\u015fte, bug\u00fcn kulland\u0131\u011f\u0131m\u0131z T\u00fcrk, T\u00fcrkl\u00fck, T\u00fcrk \u0131rk\u0131, T\u00fcrk milleti gibi terimler as\u0131rlar \u00f6nce ba\u015flayan ve g\u00fcn\u00fcm\u00fcze kadar kesintisiz s\u00fcren, son derece karma\u015f\u0131k \u2018in\u015fa\u2019 s\u00fcreclerinin \u00fcr\u00fcn\u00fc. \u00dcstelik bu in\u015fa s\u00fcrecinin hala devam etti\u011fine dair g\u00fc\u00e7l\u00fc emareler var. \u0130n\u015fa edilmi\u015f bir kimli\u011fin, muhtemelen kendisi gibi in\u015fa edilmi\u015f di\u011fer kimliklere g\u00f6re \u2018\u00fcst\u00fcn\u2019 oldu\u011funu ileri s\u00fcrmek, en hafifinden tarihi bilincinin eksikli\u011fine i\u015faret eder. Bu y\u00fczden, \u2018Ne Mutlu T\u00fcrk\u00fcm Diyene!\u201d s\u00f6z\u00fcyle g\u00f6\u011fs\u00fcm\u00fcz\u00fcn kabard\u0131\u011f\u0131 anlarda, derin bir nefes al\u0131p, bu tarih\u00e7eyi hat\u0131rlamakta yarar var\u2026<\/p>\n

\u00d6zet Kaynak\u00e7a:\u00a0<\/b><\/p>\n

Re\u015fat Gen\u00e7,\u00a0Ka\u015fgarl\u0131 Mahmud\u2019a G\u00f6re XI. Y\u00fczy\u0131lda T\u00fcrk D\u00fcnyas\u0131<\/i>, T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma Enstit\u00fcs\u00fc Yay\u0131nlar\u0131, 1997; Onur Bilge Kula, \u201c\u2019T\u00fcrkiye\u2019 S\u00f6zc\u00fc\u011f\u00fcn\u00fcn Kullan\u0131ld\u0131\u011f\u0131 Almanca \u0130lk Belge:Tannhauser\u2019in \u2018Ha\u00e7l\u0131 Seferi \u015eark\u0131s\u0131\u2019\u201d,\u00a0Tarih ve Toplum<\/i>, Aral\u0131k 1992, S. 108, s. 329; Hakan Erdem, \u201cOsmanl\u0131 Kaynaklar\u0131ndan Yans\u0131yan T\u00fcrk \u0130maj(lar)\u0131\u201d,\u00a0D\u00fcnyada T\u00fcrk \u0130mgesi<\/i>, Kitap Yay\u0131nevi, 2005, s.13-26;\u00a0 Muzaffer \u00d6zda\u011f, \u201cOsmanl\u0131 Tarih ve Edebiyat\u0131nda T\u00fcrk D\u00fc\u015fmanl\u0131\u011f\u0131\u201d,\u00a0Tarih ve Toplum,<\/i>\u00a0S.65, s.9-15; Fran\u00e7ois Georgeon,\u00a0T\u00fcrk Milliyet\u00e7ili\u011finin K\u00f6kenleri Yusuf Ak\u00e7ura (1876-1935),\u00a0<\/i>Tarih Vakf\u0131 Yurt Yay\u0131nlar\u0131, 1999; Rahmi Apak, Yetmi\u015flik Bir Subay\u0131n Hat\u0131ralar\u0131, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, 1988, \u015eevket S\u00fcreyya Aydemir,\u00a0Suyu Arayan Adam<\/i>, Remzi Kitabevi, 1999;\u00a0\u015eair ve Fikir Adam\u0131 Olarak Yahya Kemal<\/i>, Yay\u0131na Haz\u0131rlayan: Osman Oktay,\u00a0http:\/\/www.turkocagi.org.tr\/kitaplar\/YahyaKemalBeyatli.pdf<\/a>\u00a0;\u00a0Atat\u00fcrk\u2019\u00fcn S\u00f6ylev ve Deme\u00e7leri<\/i>, Atat\u00fcrk Ara\u015ft\u0131rma Merkezi, 2006; Ahmet Y\u0131ld\u0131z,\u00a0\u201cNe Mutlu T\u00fcrk\u00fcm Diyebilene\u201d T\u00fcrk Ulusal Kimli\u011finin Etno Sek\u00fcler S\u0131n\u0131rlar\u0131 (1919-1938)<\/i>, \u0130leti\u015fim, 2001;\u00a0Nazan Maksudyan, T\u00fcrkl\u00fc\u011f\u00fc \u00d6l\u00e7mek, (Bilimkurgusal Antropoloji ve T\u00fcrk Milliyet\u00e7ili\u011finin Irk\u00e7\u0131 \u00c7ehresi)<\/i>, Metis, 2005; Suavi Ayd\u0131n “Cumhuriyet’in \u0130deolojik \u015eekillenmesinde Antropolojinin Rol\u00fc: Irk\u00e7\u0131 Paradigman\u0131n Y\u00fckseli\u015fi ve D\u00fc\u015f\u00fc\u015f\u00fc”,Modern T\u00fcrkiye’de Siyasi D\u00fc\u015f\u00fcnce<\/i>, Kemalizm, C.2, \u0130leti\u015fim, 2001, s. 344-369; Etienne Copeaux,\u00a0T\u00fcrk Tarih Tezinden T\u00fcrk-\u0130slam Sentezine<\/i>, Tarih Vakf\u0131 Yurt Yay\u0131nlar\u0131, 1998; Bozkurt G\u00fcven\u00e7 ve di\u011ferleri,T\u00fcrk-\u0130slam Sentezi<\/i>, Sarmal Yay\u0131nlar\u0131, 1994; \u0130brahim Kafeso\u011flu,\u00a0T\u00fcrk-\u0130slam Sentezi<\/i>, Ayd\u0131nlar Oca\u011f\u0131 Yay\u0131nlar\u0131, 1985.<\/p>\n

http:\/\/www.repairfuture.net\/index.php\/tr\/kimligi-tuerkiye-den-bak-s\/barbar-turk-ten-musluman-turk-e<\/i><\/b><\/p>\n","protected":false},"excerpt":{"rendered":"

Ay\u015fe H\u00fcr Ara\u015ft\u0131rmac\u0131, Radikal gazetesi yazar\u0131 \u0130lk kez \u00c7in kaynaklar\u0131nda ortaya \u00e7\u0131kan \u2018Tu-kiu\u2019, \u2018Tu-Kue\u2019, \u2018Tut-kut\u2019, \u2018Tolk\u00f6l\u2019 gibi terimler, 9. y\u00fczy\u0131ldan itibaren Arap-M\u00fcsl\u00fcman kaynaklar\u0131 taraf\u0131ndan \u2018T\u00fcrk\u2019 (\u00e7o\u011fulu T\u00fcr\u00fck veya T\u00fcrk\u00fct) olarak \u00e7evrilerek Bizans ve Arap literat\u00fcr\u00fcne girmi\u015fti. 6-8. y\u00fczy\u0131llara tarihlenen Yenisey ve Orhun Yaz\u0131tlar\u0131\u2019ndaki baz\u0131 terimleri 1893 y\u0131l\u0131nda \u2018T\u00fcrk\u2019 olarak okuyan Danimarkal\u0131 dilbilimci Thomsen\u2019den sonra da […]<\/p>\n","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,70,20],"tags":[],"class_list":["post-31974","post","type-post","status-publish","format-standard","hentry","category-haberler","category-makaleler","category-tarih-sayfalari"],"yoast_head":"\nBarbar T\u00fcrk\u2019ten \u2018M\u00fcsl\u00fcman T\u00fcrk\u2019e - 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