{"id":42349,"date":"2016-10-20T04:39:24","date_gmt":"2016-10-20T09:39:24","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=42349"},"modified":"2016-10-20T08:56:26","modified_gmt":"2016-10-20T13:56:26","slug":"42349","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=42349","title":{"rendered":"T\u00fcrk milliyet\u00e7ili\u011fi ve tarihin icad\u0131- 2. B\u00f6l\u00fcm"},"content":{"rendered":"

Etienne Copeaux\"1\"<\/a><\/strong><\/p>\n

T\u00fcrkiye uzman\u0131,<\/a><\/em><\/strong><\/p>\n

jeopolitik alan\u0131nda doktora<\/a><\/em><\/strong><\/p>\n

Ba\u015flang\u0131c\u0131 okumak i\u00e7in \u015fu linke t\u0131klay\u0131n:\u00a0http:\/\/akunq.net\/tr\/?p=42261<\/em><\/p>\n

Tarihte bir darbe<\/strong><\/p>\n

Neolitik d\u00f6nem g\u00f6\u00e7lerini kan\u0131tlayabilmek i\u00e7in Kemalistler o d\u00f6nemin en \u00f6nemli paradigmas\u0131 olan \u0131rk kavram\u0131n\u0131 kullanacaklard\u0131. Sonu\u00e7lar\u0131n\u0131 hepimizin \u00e7ok iyi bildi\u011fi, o d\u00f6nem \u00e7ok moda olan \u0131rk antropolojisi T\u00fcrk ayd\u0131nlar\u0131n \u00e7ok\u00e7a ilgisini \u00e7ekmektedir. \u00a0T\u00fcrk Derne\u011fi (1908), ard\u0131ndan\u00a0 amac\u0131 \u0130slam\u2019\u0131n en ilerlemi\u015f halk\u0131<\/em> olan T\u00fcrklerin milli e\u011fitimlerini, sosyal ve bilimsel seviyelerini ilerletmek ve T\u00fcrk \u0131r\u0131k\u0131n\u0131n ve dilinin iyile\u015ftirilmesi i\u00e7in \u00e7al\u0131\u015fmak <\/em>olan T\u00fcrk Ocaklar\u0131 (1912) bu \u201cT\u00fcrk\u00e7\u00fc\u201d fikirlerin yay\u0131lmas\u0131n\u0131 sa\u011flarlar. Bunlar Re\u015fit Saffet\u2019in (Atabinen) kaleminden Frans\u0131zca olarak okunabilir (T\u00fcrk Ocaklar\u0131)<\/em>. Cahun\u2019un fikirlerini \u00e7a\u011fr\u0131\u015ft\u0131ran bu fikirler T\u00fcrk etnik bilincine odakl\u0131d\u0131r: k\u00f6klere ait kibir, \u0131rk kibri, kimlik kayb\u0131ndan dolay\u0131 dil kusursuzlu\u011fu. Hareketin kuramc\u0131s\u0131 Ziya G\u00f6kalp 1924 y\u0131l\u0131nda hayat\u0131n\u0131 kaybeder, ancak T\u00fcrk ocaklar\u0131ndakiler sava\u015f ve imparatorlu\u011fun \u00e7\u00f6kmesinden sonra Kemalist d\u00f6neme kadar bu fikirlerin devaml\u0131l\u0131\u011f\u0131n\u0131 sa\u011flarlar. 1930 y\u0131l\u0131nda hepsi k\u0131rk ila altm\u0131\u015f ya\u015f aras\u0131ndad\u0131r ve n\u00f6beti 1900\u2019l\u00fc y\u0131llarda do\u011fmu\u015f gen\u00e7 Kemalist nesil al\u0131r. Gen\u00e7 bir tarih\u00e7i, Afet \u0130nan (1908-1985) \u00e7ok \u00f6nemli bir rol oynayacakt\u0131r: Atat\u00fcrk\u2019\u00fcn manevi k\u0131z\u0131 \u0130nan, \u00f6zg\u00fcr ayd\u0131n kad\u0131n prototipidir ve yeni T\u00fcrkiye\u2019nin somut \u00f6rne\u011fidir.<\/p>\n

\"photoarticlecopeaux2\"<\/a>1930 y\u0131l\u0131nda, Atat\u00fcrk\u2019\u00fcn tarih alan\u0131ndaki s\u00f6zc\u00fcs\u00fc olarak kabul edebilece\u011fimiz Afet \u0130nan, T\u00fcrk Ocaklar\u0131 Tarihi Ara\u015ft\u0131rma Komitesi<\/em>\u2019ni kurma izni al\u0131r. T\u00fcrkiye Cumhuriyeti taraf\u0131ndan yak\u0131ndan takip edilmekte olan komitede, ba\u015fta -1932 y\u0131l\u0131nda tarih kongresine ba\u015fkanl\u0131k yapacak olan \u201cRuslar\u201d – Yusuf Ak\u00e7ura ve Sadri Maksudi (Arsal) olmak \u00fczere Kemalist ayd\u0131nlar yer al\u0131yordu. Bu ekip rekor say\u0131lacak k\u0131sa bir s\u00fcrede pek de s\u0131radan olmayan tarih tezlerinin<\/em> yer ald\u0131\u011f\u0131 600 sayfal\u0131k bir eser kaleme al\u0131r, T\u00fcrk tarihinin ana hatlar\u0131. <\/em><\/p>\n

Bu fikirler zaten Kemalist ayd\u0131nlar taraf\u0131ndan payla\u015f\u0131lmaktayd\u0131; as\u0131l g\u00f6rev n\u00fcfusun daha geni\u015f kitlelerine benimsetmekti: Bunun i\u00e7in e\u011fitime e\u011filmek gerekiyordu. Ana Hatlar\u0131n <\/em>bir k\u0131sm\u0131 e\u011fitmenlere verilmek \u00fczere ince bir bro\u015f\u00fcr olarak haz\u0131rlan\u0131r. Bu bilgilerin okunmas\u0131 k\u00fc\u00e7\u00fck bir \u015fok yaratm\u0131\u015f olmal\u0131 zira T\u00fcrk ge\u00e7mi\u015finde ilk kez hi\u00e7bir \u015fekilde \u0130slam\u2019dan bahis ge\u00e7miyordu… Bu bro\u015f\u00fcrde 1873 y\u0131l\u0131nda L\u00e9on Cahun\u2019un Avrupa\u2019da \u00f6nce Turani dillerin var oldu\u011funa y\u00f6nelik konferansta s\u00f6ylediklerinin terc\u00fcmesi de yer al\u0131yordu.<\/p>\n

1931 y\u0131l\u0131n\u0131n Nisan ay\u0131nda tarihin kontrol\u00fc i\u00e7in bir ad\u0131m daha at\u0131l\u0131r: Kemalizm d\u0131\u015f\u0131nda ve Kemalizm\u2019den \u00f6nce olu\u015fan T\u00fcrk Ocaklar\u0131 kapat\u0131l\u0131r ve yerine Kemalist bir yap\u0131 olarak daha kolay manip\u00fcle edilebilen T\u00fcrk Tarih Tetkik Cemiyeti <\/em>a\u00e7\u0131l\u0131r. Bu cemiyetin ilk g\u00f6revi, yine b\u00fcy\u00fck bir acele i\u00e7erisinde, Temmuz 1931\u2019de Atat\u00fcrk\u2019e sunulan ve kendisinin bizzat baz\u0131 b\u00f6l\u00fcmlerde de\u011fi\u015fiklikler yapt\u0131\u011f\u0131, liseler i\u00e7in haz\u0131rlanm\u0131\u015f d\u00f6rt ciltlik tarih kitab\u0131n\u0131n kaleme al\u0131nmas\u0131d\u0131r. Bu eser 1931 sonbahar\u0131nda hizmete sunulur.<\/p>\n

Bu ciltler ilk T\u00fcrk Tarih Kongresi\u2019nin ger\u00e7ekle\u015ftirilmesinden yakla\u015f\u0131k bir sene \u00f6nce (Temmuz 1932) yay\u0131nlan\u0131r. Kat\u0131l\u0131mc\u0131lar bir oldubitti ile kar\u015f\u0131 kar\u015f\u0131yad\u0131r: \u201cTarih\u2019te darbe\u201d tamamlanm\u0131\u015ft\u0131r.<\/p>\n

1931-1934 aras\u0131nda T\u00fcrklerin a\u00e7\u0131s\u0131ndan d\u00fcnya tarihi<\/strong><\/p>\n

Uzun y\u0131llar kullan\u0131mda olan bu Kemalist kitaplar bu fikirleri, 1931 ile 1945 aras\u0131nda on be\u015f ila yirmi ya\u015f aral\u0131\u011f\u0131nda olan ve altm\u0131\u015fl\u0131 ve seksenli y\u0131llar\u0131n T\u00fcrk ayd\u0131nlar\u0131n\u0131 olu\u015fturacak nesle aktaracakt\u0131. Okul ve \u00fcniversite e\u011fitiminin ki\u015fili\u011fin olu\u015fmas\u0131nda \u00f6nemli bir rol oynad\u0131\u011f\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda bug\u00fcn\u00fcn T\u00fcrkiye\u2019sinin hakim tarihi ve siyasi k\u00fclt\u00fcr\u00fcn\u00fcn kilit noktalar\u0131ndan birinden s\u00f6z ediyoruz.<\/p>\n

Bu kitaplar radikal bir kesimi temsil ediyor: tarih \u00f6ncesi ve eski tarih ile ilgili olan ve Ana Hatlar <\/em>ile neredeyse ayn\u0131 olan b\u00f6l\u00fcmler \u00f6zellikle se\u00e7ilmi\u015f; T\u00fcrklerin \u0130slam tarihinde rol\u00fc g\u00fc\u00e7lendirilmi\u015f, t\u0131pk\u0131 s\u00f6ylemin epey laikle\u015ftirilmi\u015f olmas\u0131 gibi. Hepsi, genelde, eski T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fc g\u00f6klere \u00e7\u0131karmak ve daha usta bir yakla\u015f\u0131mla Kemalizmi\u00a0 ger\u00e7ek T\u00fcrk medeniyetinin do\u011fal varisi olarak g\u00f6stermek \u00fczere yap\u0131l\u0131r. S\u00f6ylemleri yukar\u0131da belirtilen, incelenen t\u00fcm etkilerin bir sonucudur. T\u00fcrk ki\u015fili\u011fi \u00fczerinde, daha \u00f6nce Cahun, G\u00f6kalp, Atabinen\u2019in yapt\u0131\u011f\u0131 gibi \u00f6zellikle durulur:<\/p>\n

\u201cTarihin en b\u00fcy\u00fck ak\u0131mlar\u0131n\u0131n yarat\u0131c\u0131s\u0131 T\u00fcrk \u0131rk\u0131, ki\u015fili\u011fini en fazla muhafaza etmi\u015f \u0131rkt\u0131r (…). T\u00fcrk \u0131rk\u0131 ba\u015fka \u00fclkelerde ya da s\u0131n\u0131rlar\u0131nda yay\u0131lm\u0131t\u0131r\u015f ve kom\u015fu \u0131rklarla kar\u0131\u015fm\u0131\u015ft\u0131r. Ancak, (…) T\u00fcrk \u0131rk\u0131 \u00f6zelliklerini kaybetmemi\u015ftir. Tarih \u00f6ncesi d\u00f6nemde ve tarihte, bu b\u00fcy\u00fck \u0131rk\u0131n \u00e7ocuklar\u0131 toplumlar, medeniyetler, devletler kurdular, ortak dil ve k\u00fclt\u00fcr ile birliklerini ba\u015far\u0131yla muhafaza ettiler.\u201d13<\/sup>
\n<\/em><\/p>\n

Bu metin, \u0131rk <\/em>\u00a0kelimesi art\u0131k kullan\u0131lmad\u0131\u011f\u0131ndan hari\u00e7 tutularak, 1980 y\u0131l\u0131 okul kitaplar\u0131nda pekala yaz\u0131l\u0131 olabilirdi. T\u00fcrkl\u00fck \u00f6zelliklerinin y\u00fczy\u0131llar i\u00e7erisinde muhafaza edilmesi konusu on y\u0131llarca devam eder. Okul d\u00fcnyas\u0131 d\u0131\u015f\u0131nda da, siyasi s\u00f6ylemde, milliyet\u00e7i bas\u0131nda ve hatta camilerde de bu konuya rastlan\u0131l\u0131r.<\/p>\n

\u0130kinci dikkat \u00e7eken tema, Orta Asya k\u00f6kleri ve g\u00f6\u00e7leri; tarih tezlerine <\/em>yer veren b\u00f6l\u00fcm Atat\u00fcrk ile beraber d\u00fcnya haritas\u0131na bakan iki ki\u015fi ve bir \u00e7ocu\u011fun yer ald\u0131\u011f\u0131 bir foto\u011frafla ba\u015flar; g\u00f6zler Orta Asya\u2019ya d\u00f6n\u00fckt\u00fcr: T\u00fcrk Anayurdu. <\/em>Takip eden sayfalarda Orta Asya\u2019daki denizin varl\u0131\u011f\u0131, tarih \u00f6ncesi parlak bir T\u00fcrk medeniyetinin olu\u015fu ve t\u00fcm d\u00fcnyay\u0131 medeniyete kavu\u015fturacak g\u00f6\u00e7ler tart\u0131\u015fmas\u0131z tarihi ger\u00e7ekler olarak kabul edilir. \u00a0Tam sayfa harita, merkezinde T\u00fcrk Anayurdu\u2019nun <\/em>yer ald\u0131\u011f\u0131 Orta Asya k\u0131tas\u0131n\u0131 temsil eder, haritada T\u00fcrklerin \u00c7in, Hindistan, Yak\u0131n Do\u011fu, M\u0131s\u0131r ve \u0130rlanda\u2019ya kadar Avrupa\u2019ya giden g\u00f6\u00e7leri g\u00f6steren bir dizi kar\u0131\u015f\u0131k ok a\u011f\u0131 yer al\u0131r. K\u00f6keni Cahun\u2019a dayanan bu harita gelecek nesillerde de hala \u00f6nemlidir.<\/p>\n

Eski medeniyetlerle ilgili b\u00f6l\u00fcmlerde \u00e7ok tekrar vard\u0131r: yerli halklar\u0131n (\u00c7inliler, Hintliler, M\u0131s\u0131rl\u0131lar, Avrupal\u0131lar…) geri kalm\u0131\u015fl\u0131\u011f\u0131 ve sefillikleri; Medeni teknikleri ile (sulama, tar\u0131m, hayvanlar\u0131n evcille\u015ftirilmesi, \u015fehir ya\u015fam\u0131) T\u00fcrk g\u00f6\u00e7menleri ve ileri k\u00fclt\u00fcrleri (\u00f6rg\u00fctl\u00fc devlet sistemi fikri, yaz\u0131, edebiyat…) anlat\u0131l\u0131r. T\u00fcrk mayas\u0131 sayesinde yerli halklar medeniyete girerler.<\/p>\n

\u201cT\u00fcrkler Mezopotamya\u2019ya geldiklerinde (nehir) k\u0131y\u0131lar\u0131 batakl\u0131kt\u0131; (…) k\u00fc\u00e7\u00fck kanallarla sulamay\u0131 geli\u015ftirerek parlak medeniyeti kuran onlard\u0131. Bu teknikleri Anayurtlar\u0131ndan getirmi\u015flerdi.\u201d (…) <\/em><\/p>\n

\u201cM\u0131s\u0131r\u2019a gelen T\u00fcrkler o zamana kadar bo\u015f olan Nil deltas\u0131n\u0131 doldurdular. Nil kenar\u0131nda ya\u015fayan yerli halk neredeyse Ta\u015f Devri d\u00f6neminde gibiydi. T\u00fcrklerin geli\u015fiyle M\u0131s\u0131r\u2019daki ya\u015fam Demir \u00c7a\u011f\u0131\u2019ndan bir anda medeniyete ge\u00e7er.\u201d (…) <\/em><\/p>\n

\u201cGirit ve Truva\u2019daki kal\u0131nt\u0131lar\u0131n ve Hazar do\u011fusundaki T\u00fcrk halklar\u0131n\u0131n kal\u0131nt\u0131lar\u0131 aras\u0131ndaki benzerlik Ege medeniyetini kuran kaynaklar\u0131 tan\u0131tmaya yeter.\u201d (…) <\/em><\/p>\n

\u201c(T\u00fcrkler) Avrupal\u0131lara tar\u0131m\u0131, vah\u015fi hayvanlar\u0131 evcille\u015ftirmeyi, \u00e7\u00f6mlek\u00e7ili\u011fi \u00f6\u011frettiler. D\u00fc\u015f\u00fcnce, sanat, bilgi alanlar\u0131nda Avrupal\u0131lardan \u00e7ok \u00fcst\u00fcn olan istilac\u0131lar onlar\u0131 ma\u011fara d\u00f6neminden \u00e7\u0131kar\u0131p medeniyet yoluna soktular.\u201d<\/em><\/p>\n

Bu tarihi s\u00f6ylemin amac\u0131 sadece T\u00fcrklere gururlar\u0131n\u0131 iade etmek de\u011fil ayn\u0131 zamanda Kemalist rejimi me\u015frula\u015ft\u0131rmakt\u0131r. Kemalist devrim XIX. Y\u00fczy\u0131l Avrupal\u0131 pozitivist fikirlerden esinleniyor olsa da, T\u00fcrk dehas\u0131n\u0131n bir ifadesi olarak sunmak gerekiyordu. Bu s\u00f6ylem i\u00e7erisinde laiklik, cinsiyet e\u015fitli\u011fi, cumhuriyet\u00e7i parlamenter sistem k\u00f6klerini Hitit ve Orta Asya medeniyetlerinde bulmal\u0131d\u0131rlar. Bu halklar, mevcut T\u00fcrklerin erdemlerinin yinelenen muhakemesi ile bezenmi\u015ftir ve sosyal \u00f6rg\u00fctlenmeleri idealize edilmi\u015ftir. Bu \u00f6zellikle kad\u0131n\u0131n durumu i\u00e7in ge\u00e7erlidir: Hititler ile ilgili s\u00f6ylemde, kad\u0131n erkek ile e\u015fit olmal\u0131d\u0131r. Zira 1934 y\u0131l\u0131nda cinsiyet e\u015fitli\u011fi eski bir T\u00fcrk gelene\u011fine geri d\u00f6n\u00fc\u015f olarak sunulmal\u0131d\u0131r:<\/p>\n

\u201cHitit halk\u0131 (…) T\u00fcrk halk\u0131d\u0131r. Hititlilerin, S\u00fcmerliler ve Elam halk\u0131 gibi dili T\u00fcrk\u00e7edir ve brakisefaldirler.\u201d (…) <\/em><\/p>\n

\u201cErkekler ve kad\u0131nlar e\u015fittirler. Kad\u0131nlar h\u00fck\u00fcmetin meselelerine eri\u015fir, erkekler gibi sava\u015fa giderler (…) Hititlerden bize kalan eserler aras\u0131nda kad\u0131n komutan heykeli vard\u0131r.\u201d<\/em><\/p>\n

T\u00fcm bu abart\u0131lar ba\u015fta kalitesizlikleri nedeniyle zarars\u0131z gibi duruyorlard\u0131. \u00d6te yandan bu s\u00f6ylemin, okul d\u0131\u015f\u0131nda benzer yo\u011fun bir propagandaya maruz kalan uysal gen\u00e7 ak\u0131llara y\u00f6nelik oldu\u011fu da unutulmamal\u0131. A\u015fa\u011f\u0131daki \u00f6rnekler Atat\u00fcrk\u2019\u00fcn istedi\u011fi milli gururun \u00f6l\u00e7\u00fcs\u00fcnden \u00f6rnekler veriyor. Tarihin bu ilgin\u00e7 yorumu daha sonra terk edildiyse de, halen mevcut olan baz\u0131 eserlerde \u00f6nemli izleri bulunmaktad\u0131r: En g\u00f6r\u00fcn\u00fcr olan\u0131 halen kullan\u0131mda olan baz\u0131 kitaplarda (ders kitab\u0131 ve tarih atlas\u0131) T\u00fcrklerin tarih \u00f6ncesi g\u00f6\u00e7leri haritas\u0131d\u0131r.<\/p>\n

Antropoloji, dilbilimi ve Kemalizm<\/strong><\/p>\n

1931 y\u0131l\u0131ndan itibaren hem okul kitaplar\u0131nda hem de sonras\u0131nda 1932 kongresinde somutla\u015ft\u0131r\u0131lan bu tarih tezleri <\/em>\u201cbilimsel ara\u015ft\u0131rma\u201d ile de peki\u015ftirilmeliydi. 1932 kongresindeki konu\u015fmac\u0131lar\u0131n \u00e7o\u011fu konu\u015fmalar\u0131nda T\u00fcrk \u0131rk\u0131 kavram\u0131na a\u011f\u0131rl\u0131k vermi\u015flerdi ve \u201cbilimsel\u201d antropolojik bir tan\u0131m vermeyi deniyorlard\u0131. Gobineau gibi Avrupal\u0131 kuramc\u0131lara, Deniker\u2019e ve insan \u0131rklar\u0131 s\u0131n\u0131fland\u0131rmas\u0131 denemesi <\/em>(1889) isimli \u00e7al\u0131\u015fmas\u0131na at\u0131fta bulunuluyordu. Afet \u0130nan, daha sonra antisemitizmin hizmetine girecek olan Georges Montandon\u2019un eserleri ile ilgilenir. O d\u00f6nem T\u00fcrk \u201c\u0131rk\u0131\u201d uzman\u0131 olarak kendini ileri s\u00fcrecek olan ki\u015fi Cenevreli Eugene Pittard\u2019d\u0131. Anadolu ve Balkanlar hakk\u0131nda ara\u015ft\u0131rmalar yapar ve \u0130nsanl\u0131\u011f\u0131n Evrimi <\/em>koleksiyonunun Irklar ve Tarih <\/em>isimli cildini kaleme alarak prestij sahibi olur. Profes\u00f6r ve Cenevre \u00dcniversitesi rekt\u00f6r\u00fc olan Pittard \u0131rk antropolojisinin bilimsel gettonun d\u0131\u015f\u0131na \u00e7\u0131karak di\u011fer bilim kollar\u0131 gibi \u00f6\u011fretilmesi gerekti\u011fini savunuyordu. Arg\u00fcmanlar\u0131 olduk\u00e7a endi\u015fe vericidir:\u00a0 Pittard antropolojinin \u0131rk \u0131slah\u0131 politikas\u0131n\u0131n temeli olmas\u0131n\u0131 arzu ediyordu. Irk\u00e7\u0131l\u0131k kuramc\u0131s\u0131 olmamas\u0131na ra\u011fmen, yazd\u0131\u011f\u0131 metinlerde \u0131rk\u00e7\u0131 kuramlar\u0131 destekledi\u011fi s\u00f6ylenebilecek b\u00f6l\u00fcmler bulmak m\u00fcmk\u00fcnd\u00fc.<\/p>\n

Eugene Pittard ve tarih tezi <\/em>savunucular\u0131 birbirleriyle tan\u0131\u015fmak i\u00e7in yarat\u0131lm\u0131\u015flard\u0131. Afet \u0130nan ile ilk temaslar\u0131n 1935 y\u0131l\u0131nda ba\u015flad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcyor. Pittard \u00e7ok k\u0131sa s\u00fcrede ak\u0131l hocas\u0131 olur, 1937 y\u0131l\u0131ndaki 2. T\u00fcrk Tarih Kongresi\u2019nin onursal ba\u015fkan\u0131d\u0131r ve Afet \u0130nan 1939 y\u0131l\u0131nda verdi\u011fi doktora tezini (T\u00fcrk \u201c\u0131rk\u0131n\u0131n\u201d vatan\u0131, Anadolu) <\/em>onun y\u00f6netiminde haz\u0131rlar.<\/p>\n

1928 y\u0131l\u0131ndan itibaren Eugene Pittard T\u00fcrk Antropoloji Dergisi\u2019nde <\/em>ara\u015ft\u0131rmac\u0131lar\u0131 Etr\u00fcsklerin T\u00fcrk k\u00f6kenini kan\u0131tlamalar\u0131 konusunda te\u015fvik eder (ayn\u0131 y\u00f6ntemle S\u00fcmerliler ve Hititlilerin de…). 1932 Tarih Kongresiyle, manevi babas\u0131n\u0131n ve T\u00fcrk devletinin deste\u011fi ile Afet \u0130nan\u00a0 1937-1939 y\u0131llar\u0131nda\u00a0 64.000 vakay\u0131 kapsayan ve E. Pittard\u2019\u0131n uygulamaya koydu\u011fu y\u00f6ntemleri kullanarak bir kafatas\u0131 anketi ger\u00e7ekle\u015ftirir. Afet \u0130nan\u2019\u0131n ara\u015ft\u0131rmalar\u0131 elbette bilimsel bir sonu\u00e7 vermeyecektir. Ancak o d\u00f6nemde \u00e7ok\u00e7a duyulan bu \u0131rk temelli s\u00f6ylemi ba\u015fkalar\u0131 kullanacakt\u0131r.<\/p>\n

Cahun, daha 1873 y\u0131l\u0131nda dilbilimi arac\u0131l\u0131\u011f\u0131yla tarih\u00f6ncesi T\u00fcrk istilalar\u0131n\u0131 kan\u0131tlama olas\u0131l\u0131\u011f\u0131n\u0131 \u00f6neriyordu. 1935 y\u0131l\u0131nda, t\u00fcm dillerin T\u00fcrk\u00e7e\u2019den geldi\u011fini savunan g\u00fcne\u015f-dil teorisi tarih tezlerini <\/em>tamamlar. Bu teori XIX. Y\u00fczy\u0131l\u0131n ortas\u0131nda Avrupa\u2019y\u0131 etkisi alt\u0131na alan dilin k\u00f6keni tart\u0131\u015fmalar\u0131nda gecikmeli de olsa yer bulur. Resmi T\u00fcrkoloji, tarih tezlerinin <\/em>tart\u0131\u015fmal\u0131 y\u00f6ntem ve bulu\u015flar\u0131ndan daha da tart\u0131\u015fmal\u0131 olan yeni bir araca sahiptir. G\u00fcne\u015f-dil teorisi <\/em>eserler, makaleler, kolokyumlar\u0131n d\u00fczenlenmesine neden olur ve Atat\u00fcrk\u2019\u00fcn \u00f6l\u00fcm\u00fc sonras\u0131nda terk edilecek bu teori T\u00fcrk bilimcileri harekete ge\u00e7irir.<\/p>\n

Geriye kalanlar<\/strong><\/p>\n

1938\u2019den sonra T\u00fcrk bilim d\u00fcnyas\u0131n\u0131n bir k\u0131sm\u0131 Kemalist y\u00f6ntem ve s\u00f6ylem aras\u0131nda mesafe koyar. Ancak T\u00fcrkiye\u2019de Atat\u00fcrk\u2019\u00fcn \u00f6l\u00fcm\u00fc sonras\u0131nda giderek daha fazla g\u00f6r\u00fcn\u00fcr olan milliyet\u00e7i ve pan-t\u00fcrkist sa\u011f ve a\u015f\u0131r\u0131 sa\u011f\u0131n, Avrupa\u2019ya s\u0131\u011f\u0131nan SSCB T\u00fcrkofon g\u00f6\u00e7menlerin arac\u0131l\u0131\u011f\u0131yla Almanya ile temaslar\u0131 vard\u0131r. Yay\u0131nlar\u0131 ve baz\u0131 sloganlar\u0131 alenen \u0131rk\u00e7\u0131d\u0131r. \u00a0Bunlar\u0131n en gen\u00e7 militanlar\u0131 aras\u0131nda, milliyet\u00e7ilerin \u015fimdiki lideri Alpaslan T\u00fcrke\u015f vard\u0131r. Antropoloji ile Kemalistler \u0131rk\u00e7\u0131l\u0131\u011f\u0131n kendine mal etti\u011fi Pandora\u2019n\u0131n kutusunu a\u00e7arlar ve Milliyet\u00e7i sa\u011f ideoloji Kemalist s\u00f6ylemin i\u00e7ine do\u011fal bir \u015fekilde yerle\u015fir.<\/p>\n

T\u00fcrk \u0131rk\u0131n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc savunan bu antropolojik s\u00f6ylem nas\u0131l olur da sonraki h\u00fck\u00fcmetler taraf\u0131ndan etnik konular\u0131n anlay\u0131\u015f\u0131nda s\u0131k\u0131nt\u0131 yaratmam\u0131\u015ft\u0131r? Bu \u0131rk temelli s\u00f6ylem, do\u011frudan T\u00fcrkiye\u2019nin etnik birli\u011fi dogmas\u0131na yani K\u00fcrt \u00f6tekili\u011fi varl\u0131\u011f\u0131n\u0131n inkar\u0131na y\u00f6nlendiriyordu. Bug\u00fcn \u0131rk bazl\u0131 s\u00f6ylem terk edilmi\u015f olsa da bunun do\u011fal sonucudur: altm\u0131\u015f y\u0131ld\u0131r K\u00fcrtlerin T\u00fcrk oldu\u011fu kan\u0131tlanmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Ve 1982 y\u0131l\u0131na do\u011fru, tarih tezlerinin <\/em>yeninden ortaya \u00e7\u0131kmas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir: Bir dizi etkileyici kitap K\u00fcrtlerin Orta Asya\u2019dan gelmi\u015f T\u00fcrk halk\u0131 oldu\u011funu yazar; dillerinin ise T\u00fcrk diyalekti oldu\u011funu. G\u00fcne\u015f-dil teorisi <\/em>de i\u015fe yarayabilecektir. Farkl\u0131 dillerdeki s\u00f6zc\u00fckleri ya da fonemleri kar\u015f\u0131la\u015ft\u0131rarak bir yak\u0131nl\u0131k bulmay\u0131 hedefleyen bu y\u00f6ntem en az\u0131ndan 1985 y\u0131l\u0131na kadar bir K\u00fcrt dili olmad\u0131\u011f\u0131n\u0131 g\u00f6stermek amac\u0131yla kullan\u0131lm\u0131\u015ft\u0131r; bu eski ara\u00e7lar \u015fimdi de K\u00fcrt sorunu olmad\u0131\u011f\u0131n\u0131 g\u00f6stermek \u00fczere hala faydal\u0131d\u0131r. Bu kitaplar \u00e7ok az okunsalar dahi baz\u0131 etkili \u00e7evrelerde tarihi fikirlerden geriye kalanlar\u0131 do\u011frulamaktad\u0131rlar. TKAE, T\u00fcrk K\u00fclt\u00fcr\u00fc Ara\u015ft\u0131rma Enstit\u00fcs\u00fc gibi yar\u0131 resmi kurulu\u015flar ve do\u011fu T\u00fcrkiye\u2019deki baz\u0131 \u00fcniversiteler\u00a0 bu t\u00fcr s\u00f6ylemlerde uzmanla\u015fm\u0131\u015flard\u0131r. Yani tarih tezleri <\/em>\u00f6lmemi\u015ftir.<\/p>\n

K\u00fcrt kimli\u011finin en az\u0131ndan 1985 y\u0131l\u0131na kadar inkar\u0131na yarayan bu kal\u0131nt\u0131lar\u0131n haricinde bu tarih tezlerinin <\/em>tarih s\u00f6yleminde etkilerinin olduk\u00e7a derin ve uzun s\u00fcreli oldu\u011funu kabul etmek gerekir.<\/p>\n

Atat\u00fcrk\u2019ten bu yana t\u00fcm okul tarih kitaplar\u0131nda Orta Asya T\u00fcrk tarihinin efsanevi ve tarihi ba\u015flang\u0131\u00e7 noktas\u0131 olarak belirtilir; bu toplu bellekte temel ve iki merkezli bir vas\u0131f kazan\u0131r. Okul kitab\u0131 yazarlar\u0131n\u0131n \u00e7o\u011fu Kemalist d\u00f6nemden\u00a0 bu yana Orta Asya\u2019dan anavatan <\/em>ya da anayurt <\/em>diye s\u00f6z eder: Bu bak\u0131\u015fa g\u00f6re anavatan mevcut vatandan farkl\u0131d\u0131r. Kitaplardaki Orta Asya haritalar\u0131 say\u0131 olarak Anadolu haritalar\u0131 ile k\u0131yaslanabilir.<\/p>\n

Orta Asya ge\u00e7mi\u015fi idealize edilmenin de \u00f6tesindedir: Kemalist ideolojinin ge\u00e7mi\u015fi olmu\u015ftur, zira resmi tarih s\u00f6ylemine g\u00f6re, b\u00fcy\u00fck reformlar Bat\u0131 taklidinden de\u011fil, Orta Asya T\u00fcrklerinin t\u00f6relerinden <\/em>ve ikinci olarak Hitit kodlar\u0131ndan ileri gelmektedir. Laiklik, cinsiyet e\u015fitli\u011fi, parlamenter demokrasi, b\u00fct\u00fcn bunlar VIII. Y\u00fczy\u0131ldaki Orhun tabletlerinde vard\u0131, \u201chen\u00fcz Avrupa dillerinin bir\u00e7o\u011fu yokken\u201d <\/em>Orhun\u2019da pratik bir alfabe kullanan edebi bir dili de elbette unutmamak gerekir. Arap alfabesini reddederek Mustafa Kemal\u2019in bir t\u00fcr kaynaklara geri d\u00f6n\u00fc\u015f ger\u00e7ekle\u015ftirdi\u011fini varsayabiliriz. \u00d6te yandan okul kitaplar\u0131 eski T\u00fcrklerin dini ile \u0130slam aras\u0131ndaki benzerliklere s\u0131k\u00e7a de\u011finir ki bu da d\u00f6n\u00fc\u015f\u00fcm\u00fc yazg\u0131s\u0131 \u00f6nceden belirlenmi\u015f bir olay haline getirerek, bug\u00fcn e\u011fer M\u00fcsl\u00fcman de\u011filse ger\u00e7ek bir T\u00fcrk olunur g\u00f6r\u00fc\u015f\u00fcn\u00fc ileri s\u00fcrmeye imkan verir.<\/p>\n

Ger\u00e7ek olgular\u0131, zaman zaman b\u00fckme pahas\u0131na, \u00f6n plana \u00e7\u0131kararak, Orta Asya\u2019ya son derece g\u00fc\u00e7l\u00fc duygulu bir de\u011fer kat\u0131ld\u0131.\u00a0 Orhun yaz\u0131tlar\u0131 bug\u00fcn, Bizans\u2019ta Anadolu\u2019yu T\u00fcrklere a\u00e7an Sel\u00e7uklu T\u00fcrk\u00fc Alparslan\u2019\u0131n zaferi ile e\u015fit kabul edilen tarih s\u00f6yleminin en \u00f6nemli \u00f6\u011fesi kabul edilmektedir. Okul kitaplar\u0131nda bu iki konu do\u011frudan bozk\u0131r k\u00fclt\u00fcr\u00fcn\u00fc y\u00fcceltmeyi ba\u015faran ve Alparslan\u2019\u0131n askeri eserini takip eden Atat\u00fcrk ile ba\u011fda\u015ft\u0131r\u0131l\u0131r. Bu ge\u00e7mi\u015fin Orta Asya k\u0131sm\u0131 en \u00e7ok milliyet\u00e7i sa\u011f taraf\u0131ndan savunulur ve hak iddia edilir, siyasi s\u00f6ylemleri, yay\u0131nlar\u0131ndaki konu ba\u015fl\u0131klar\u0131 ve gri kurt sembol\u00fc bunun g\u00f6stergesidir. T\u00fcrk milliyet\u00e7iler i\u00e7in bu \u015ferefli, yi\u011fit ge\u00e7mi\u015f Orta Asya ge\u00e7mi\u015fidir. Hititlerin parlak ge\u00e7mi\u015fi ise s\u00f6ylemlerinde daha az yer bulur.<\/p>\n

Dolay\u0131s\u0131yla g\u00fcn\u00fcm\u00fczde, \u00c7in ve SSCB\u2019li T\u00fcrklerin durumu ve ge\u00e7mi\u015fini ara vermeden incelemeye tek devam eden T\u00fcrk milliyet\u00e7i sa\u011f, Orta Asya\u2019n\u0131n yeniden ke\u015ffine ilgi duymaktad\u0131r. Sol, Anadolu ge\u00e7mi\u015fine daha fazla de\u011fer vererek Asya ge\u00e7mi\u015fini terk eder. Asya T\u00fcrklerine ilgi duymak bir \u00f6l\u00e7\u00fcde milliyet\u00e7i ya da pan-t\u00fcrkist olmak anlam\u0131na geliyordu. B\u00fcy\u00fck \u00f6l\u00e7\u00fcde Sovyet ya da \u00c7in hareketine ba\u011fl\u0131 olan sol,\u00a0 Asya\u2019n\u0131n bu halklar\u0131 ile ilgili bir s\u00f6ylem \u00fcretemiyor ya da \u00fcretmek istemiyordu. T\u00fcrkiye\u2019de ve SSCB ve \u00c7in\u2019den s\u00fcrg\u00fcn olmu\u015f t\u00fcrkofonlar aras\u0131nda\u00a0 anti-emperyalist s\u00f6ylemi sa\u011fc\u0131lar kapar.\u00a0 T\u00fcrk solunun yeni ba\u011f\u0131ms\u0131z T\u00fcrk devletlerine y\u00f6nelik bir politika ve s\u00f6ylem edinmesi i\u00e7in zaman gerekecek.<\/p>\n

Tarih tezleri <\/em>basit bir merak olarak alg\u0131lanmamal\u0131d\u0131r. K\u00fclt\u00fcrel Kemalizm\u2019in bu y\u00f6n\u00fc tarihin milliyet\u00e7ilik taraf\u0131ndan kullan\u0131ld\u0131\u011f\u0131nda hangi noktaya varabilece\u011fini ve \u2013bug\u00fcn de ge\u00e7erli olan- tarihin T\u00fcrk tasar\u0131m\u0131n\u0131n Rus imparatorlu\u011funun milliyet\u00e7i t\u00fcrkofonlar\u0131 taraf\u0131ndan ne kadar etkilendi\u011fini g\u00f6rme imkan\u0131 sa\u011fl\u0131yor. T\u00fcrk bilinci d\u0131\u015far\u0131dan getirilmi\u015ftir. D\u00f6nemin a\u015f\u0131r\u0131l\u0131klar\u0131 h\u0131zl\u0131 hareket etme arzusu ve co\u015fkusu ile a\u00e7\u0131klanabilir; elbette bunlarla ba\u011f\u0131nt\u0131 kurmak gerekir: \u00dc\u00e7\u00fcnc\u00fc Cumhuriyetin Frans\u0131z okul kitaplar\u0131ndaki milliyet\u00e7i s\u00f6ylem kar\u015f\u0131la\u015ft\u0131r\u0131labilir noktalar i\u00e7erir…<\/p>\n","protected":false},"excerpt":{"rendered":"

Etienne Copeaux T\u00fcrkiye uzman\u0131, jeopolitik alan\u0131nda doktora Ba\u015flang\u0131c\u0131 okumak i\u00e7in \u015fu linke t\u0131klay\u0131n:\u00a0http:\/\/akunq.net\/tr\/?p=42261 Tarihte bir darbe Neolitik d\u00f6nem g\u00f6\u00e7lerini kan\u0131tlayabilmek i\u00e7in Kemalistler o d\u00f6nemin en \u00f6nemli paradigmas\u0131 olan \u0131rk kavram\u0131n\u0131 kullanacaklard\u0131. Sonu\u00e7lar\u0131n\u0131 hepimizin \u00e7ok iyi bildi\u011fi, o d\u00f6nem \u00e7ok moda olan \u0131rk antropolojisi T\u00fcrk ayd\u0131nlar\u0131n \u00e7ok\u00e7a ilgisini \u00e7ekmektedir. \u00a0T\u00fcrk Derne\u011fi (1908), ard\u0131ndan\u00a0 amac\u0131 \u0130slam\u2019\u0131n en […]<\/p>\n","protected":false},"author":7,"featured_media":42358,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[44,22,1,70],"tags":[],"class_list":["post-42349","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ermeni-soykirimi","category-gunumuzde-bati-ermenistan","category-haberler","category-makaleler"],"yoast_head":"\nT\u00fcrk milliyet\u00e7ili\u011fi ve tarihin icad\u0131- 2. B\u00f6l\u00fcm - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/akunq.net\/tr\/?p=42349\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"T\u00fcrk milliyet\u00e7ili\u011fi ve tarihin icad\u0131- 2. 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