{"id":52280,"date":"2019-04-10T02:45:05","date_gmt":"2019-04-10T07:45:05","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=52280"},"modified":"2019-04-10T02:45:05","modified_gmt":"2019-04-10T07:45:05","slug":"prof-hamit-bozarslan-bugunku-turkiyenin-temelinde-ittihad-ve-terakkinin-en-ufak-bir-saldiriya-ugramadan-baslattigi-i-dunya-savasi-ve-soykirim-var","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=52280","title":{"rendered":"Prof. Hamit Bozarslan: Bug\u00fcnk\u00fc T\u00fcrkiye’nin temelinde \u0130ttihad ve Terakki\u2019nin en ufak bir sald\u0131r\u0131ya u\u011framadan ba\u015flatt\u0131\u011f\u0131 I. D\u00fcnya Sava\u015f\u0131 ve soyk\u0131r\u0131m var"},"content":{"rendered":"

\"\"<\/a>G\u00fclten Sar\u0131 <\/em><\/strong><\/p>\n

T\u00fcrkiye tarihi bir d\u00f6neme\u00e7ten ge\u00e7erek demokrasi d\u0131\u015f\u0131na do\u011fru ad\u0131m ad\u0131m s\u00fcr\u00fcklenirken, Ortado\u011fu bu s\u00fcreci \u00e7ok daha h\u0131zl\u0131 ge\u00e7erek, yery\u00fcz\u00fcnde yarat\u0131lan ortak medeniyetin d\u0131\u015f\u0131nda bir yerde konumlanm\u0131\u015f g\u00f6r\u00fcn\u00fcyor.<\/p>\n

Toplumsal haf\u0131zan\u0131n kayboldu\u011fu, k\u00fclt\u00fcr ve bilgi birikiminin tahrip edildi\u011fi bu \u00e7a\u011f\u0131n ortaya \u00e7\u0131kard\u0131klar\u0131n\u0131 tan\u0131mlamak da yine tarih\u00e7ilere ve siyaset bilimcilere d\u00fc\u015f\u00fcyor.<\/p>\n

‘Nereye gidiyoruz’ sorular\u0131n\u0131n neden oldu\u011fu korku ve pani\u011fi a\u00e7\u0131klamada yard\u0131mc\u0131 olan, toplumlar\u0131n medeniyet i\u00e7indeki k\u0131r\u0131lma ve k\u0131r\u0131lganl\u0131k s\u00fcre\u00e7lerini yak\u0131ndan izleyen isimlerden biri de tarih\u00e7i ve siyaset bilimci Prof. Hamit Bozarslan.<\/p>\n

Bozarslan bug\u00fcnk\u00fc T\u00fcrkiye’yi yaratan dinamiklerle ilgili,\u00a0“Bug\u00fcnk\u00fc T\u00fcrkiye\u2019nin temelinde \u0130ttihat ve Terakki\u2019nin en ufak bir sald\u0131r\u0131ya u\u011framadan ba\u015flatt\u0131\u011f\u0131 Birinci D\u00fcnya Sava\u015f\u0131 ve bir soyk\u0131r\u0131m var. Kemalizm \u0130ttihat\u00e7\u0131l\u0131\u011f\u0131n Sosyal-Darwinist s\u00f6ylemini resmi ideoloji olarak devam ettirdi. Bug\u00fcnk\u00fc Erdo\u011fanizmin temelinde ise, T\u00fcrkl\u00fc\u011f\u00fc \u201ccihan h\u00e2kimiyeti\u201d misyonuna sahip olan bir millet olarak de\u011ferlendirmesi, ge\u00e7mi\u015fi \u201c20 milyon km2\u2019lik anavatan\u0131n\u201d kaybedildi\u011fi \u015fiddetli bir imparatorluk nostaljiyas\u0131ndan \u00e7\u0131karak okumas\u0131, gelece\u011fi ise tarihten intikam almay\u0131 m\u00fcmk\u00fcn k\u0131lacak zaman dilimi olarak alg\u0131lamas\u0131 var. S\u00f6z konusu olan sadece bir kopu\u015f de\u011fil; g\u00fcvensizli\u011fin toplumun \u201casli kitlesi\u201dnin ontoloji ko\u015fulu, tarih okumas\u0131 ve gelecekteki hali olarak alg\u0131lanmas\u0131” yorumunu yapt\u0131.<\/p>\n

EHESS-\u00c9cole des Hautes Etudes en Sciences Sociales\u2019de (Paris Sosyal Bilimler Y\u00fcksek Okulu) profes\u00f6r olarak ara\u015ft\u0131rmalar\u0131n\u0131 s\u00fcrd\u00fcren Bozarslan, Ortado\u011fu, K\u00fcrt sorunu, siyasal hareketler ve medeniyet alanlar\u0131nda \u00e7al\u0131\u015fmalar y\u00fcr\u00fct\u00fcyor. Son kitab\u0131, ‘Kriz, \u015eiddet ve Medeniyetsizle\u015fme’ ile ya\u015fanan y\u00fczy\u0131l\u0131n en b\u00fcy\u00fck a\u00e7maz\u0131na mercek tutan Bozarslan, Ahval’in sorular\u0131n\u0131 yan\u0131tlad\u0131.<\/p>\n

– Son kitab\u0131n\u0131z, ‘Kriz, \u015eiddet ve Medeniyetsizle\u015fme’nin ana temas\u0131n\u0131 biraz anlat\u0131r m\u0131s\u0131n\u0131z?<\/em><\/strong><\/p>\n

Kitabin temelinde e\u015f zamanl\u0131 olarak g\u00f6zledi\u011fimiz \u00fc\u00e7 s\u00fcrecin, \u0130sl\u00e2m aleminde k\u0131smen bir intihar boyutuna ula\u015fan y\u0131k\u0131m, yak\u0131ndan izledi\u011fim \u0130ran, Rusya ve T\u00fcrkiye\u2019de yeni tip anti-demokrasilerin formasyonu ve Bat\u0131 demokrasilerinin krizi bulunmakta. Alt ba\u015fl\u0131\u011f\u0131 ‘Toplumun K\u00f6r A\u00e7\u0131lar\u0131’ olan kitap bu s\u00fcre\u00e7leri 19. ve 20. y\u00fczy\u0131llar\u0131n tarihinden yola \u00e7\u0131karak sorgulamakta, bu uzun zaman diliminde rasyonalitenin y\u0131k\u0131lmas\u0131n\u0131n dinamiklerini ve sonu\u00e7lar\u0131n\u0131 sorgulamakta. Kitap ayn\u0131 zamanda bir \u00e7\u0131\u011fl\u0131\u011f\u0131 bir \u00e7a\u011fr\u0131ya d\u00f6n\u00fc\u015ft\u00fcrmekte, \u00f6zellikle de demokrasilerde bu rasyonalite kayb\u0131n\u0131n, \u00e7\u00f6k\u00fc\u015f\u00fcn bir kader olmad\u0131\u011f\u0131n\u0131 dile getirmekte.<\/p>\n

– 2010 y\u0131l\u0131ndan beri Ortado\u011fu’yu kas\u0131p kavuran bir \u015fiddet sarmal\u0131 ile kar\u015f\u0131 kar\u015f\u0131yay\u0131z. T\u00fcrkiye’nin s\u0131n\u0131rlar\u0131na kadar dayanan ve medeniyetlere verdi\u011fi zarar itibariyle tahrip g\u00fcc\u00fc hayli y\u00fcksek bu \u015fiddetin temelinde neler yat\u0131yor?<\/em><\/strong><\/p>\n

Bir ihtimal nas\u0131l ki tarih\u00e7iler bir Peloponez Sava\u015f\u0131\u2019ndan (431-404) ya da 30 Y\u0131l Sava\u015f\u0131\u2019ndan (1618-1648) bahsediyorlarsa gelece\u011fin tarih\u00e7ileri de Ortado\u011fu\u2019nun 1979 sonras\u0131 tarihinden bir 40 Y\u0131l Sava\u015f\u0131 olarak bahsedecekler. Bu \u015fiddet sarmal\u0131n\u0131n Ortado\u011fu\u2019nun b\u00f6l\u00fc\u015ft\u00fcr\u00fclmesi, koloniyalizm, manda rejimleri, \u0130srail’in kurulu\u015fu gibi tarihsel baz\u0131 nedenlerinin oldu\u011fu kesin. Ama 1920\u2019lerden, hatta \u0130ttihat\u00a0ve Terakki\u2019den bu yana ortaya \u00e7\u0131kan radikalizmlerin toplumu her t\u00fcrl\u00fc \u00e7o\u011fullu\u011fu ink\u00e2r eden organik bir b\u00fcnye olarak tahayy\u00fcl etmeleri, insanl\u0131k tarihini Sosyal Darwinist bir sava\u015f tarihi olarak okumalar\u0131, iktidar\u0131 da \u201cya devlet ba\u015fa ya kuzgun le\u015fe\u201d (ya da eski Yemen lider Salih\u2019in tabiriyle \u201cy\u0131lanlar\u0131n kelleleri \u00fczerinde y\u00fcr\u00fcme\u201d sanat\u0131) olarak alg\u0131lamalar\u0131 \u015fiddetin bu denli uzun bir zaman diliminde belirleyici olmas\u0131n\u0131 da a\u00e7\u0131klamakta.<\/p>\n

Bu olgulara ayn\u0131 zamanda nesiller aras\u0131 aktar\u0131mlar\u0131n bar\u0131\u015f\u00e7\u0131 bir \u015fekilde ger\u00e7ekle\u015fmemesi, s\u0131n\u0131ra\u015f\u0131r\u0131 aidiyetlerin zorla bast\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lmas\u0131, mevcut rejimlerin toplumlar\u0131na bir proje sunamamas\u0131 ya da bir anlam \u00fcretebilmekten uzak olmalar\u0131 gibi fakt\u00f6rleri de eklemek gerekli. Son olarak da, kitapta da ele ald\u0131\u011f\u0131m sorumluluk olgusunu hat\u0131rlatmakta fayda var: Ortado\u011fu’da bir imparatorlu\u011fu \u00e7\u00f6kertmi\u015f ve bir soyk\u0131r\u0131m ger\u00e7ekle\u015ftirmi\u015f \u0130ttihat\u00a0ve Terakki\u2019den 1920\u2019lerde Suriye toplumunun neredeyse fiziki olarak imhas\u0131n\u0131 sa\u011flam\u0131\u015f bir rejime ve devlet d\u0131\u015f\u0131 akt\u00f6rlere kadar hi\u00e7bir akt\u00f6r en ufak bir sorumluluk dile getirmedi; \u0130ttihat\u00e7\u0131lar\u0131n an\u0131lar\u0131 ya da Saddam H\u00fcseyin\u2019in sorgu tutanaklar\u0131n\u0131 ele ald\u0131\u011f\u0131n\u0131zda sorumlulu\u011fun ya \u201c\u00e7ark-i felek\u201de y\u00fcklendi\u011fini ya da \u201cd\u0131\u015f d\u00fc\u015fmanlar\u201da, \u201ci\u00e7teki ihanet\u201de \u00a0aktar\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6receksiniz.<\/p>\n

B\u00f6yle bir perspektifte sadece sorumluluk duygusu kaybolmamakta, ayn\u0131 zamanda macerac\u0131l\u0131k da ka\u00e7\u0131n\u0131lmaz bir hale gelmekte, Alman sosyologu Karl Mannheim\u2019in tabiriyle, \u201cf\u0131rsat tanr\u0131s\u0131\u201d Kairos, salt kendi iradesinden yola \u00e7\u0131karak \u201ctarihin tanr\u0131s\u0131\u201d olan Kronos\u2019u alt edebilece\u011fini d\u00fc\u015f\u00fcnmekte, bu da Sar\u0131kam\u0131\u015f felaketinden Erdo\u011fanizmin Suriye politikas\u0131na kadar bir dizi faciay\u0131\u00a0beraberinde getirmektedir. Bu kendini sorgulamama olgusu di\u011fer sahalarda da g\u00f6r\u00fclmekte: kendilerini \u201casli\u201d ya da \u201culvi\u201d olarak g\u00f6ren katmanlar, inanc\u0131n inan\u00e7s\u0131zl\u0131\u011fa, bir dinin di\u011fer bir dine, bir mezhebin di\u011fer bir mezhebe, bir \u201cmillet\u201din di\u011fer bir \u201cmillet\u201de, erkekli\u011fin kad\u0131nl\u0131\u011fa, heterocinselli\u011fin di\u011fer cinselliklere sahip olmayaca\u011f\u0131n\u0131 kabul etmemekteler.<\/p>\n

– Irak, Suriye, Libya gibi sava\u015f ve \u015fiddetin uzun soluklu h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc \u00fclkelerde toplumsal haf\u0131za ve medeniyet kayb\u0131ndan bahsedilebilir mi? Bu kayb\u0131n hem \u00fclkelere, hem b\u00f6lgeye hem de yery\u00fcz\u00fcnde olu\u015fturulan ortak medeniyete verdi\u011fi zararlara dair neler s\u00f6ylersiniz?<\/strong><\/em><\/p>\n

Bir toplumun ortak bir haf\u0131zaya sahip olabilmesinin ko\u015fulu zamana ve mek\u00e2na g\u00fcvenebilmesi, ya\u015fad\u0131\u011f\u0131 \u201can\u201d\u0131 ge\u00e7mi\u015fin ele\u015ftirel bir yakla\u015f\u0131mla okunmas\u0131n\u0131 ve gelece\u011fin makul bir rasyonalite i\u00e7inde d\u00fc\u015f\u00fcn\u00fclmesini m\u00fcmk\u00fcn k\u0131lan bir an olarak alg\u0131lamas\u0131, i\u00e7inde ya\u015fad\u0131\u011f\u0131 mek\u00e2n\u0131 da ge\u00e7i\u015fkinlikleri m\u00fcmk\u00fcn k\u0131lan bir saha olarak de\u011ferlendirilebilmesi. Oysa ki, 2012-2013\u2019te Suriye\u2019de bin 200, Libya\u2019da 300 milis kuvveti bulunmaktayd\u0131.<\/p>\n

Bu birbirlerinden kopmu\u015f, militerle\u015ftirilmi\u015f bin 200 ya da 300 zaman-mekan anlam\u0131na gelmekte. Ayn\u0131 \u015fekilde medeniyet kayb\u0131 da son derece a\u00e7\u0131k: Gobineau ya da Taine\u2019nin aksine, \u0130bn Haldun ve Ayd\u0131nlanma d\u00f6nemi filozoflar\u0131, \u201cmedeniyet\u201di milli ve dini s\u0131n\u0131rlar\u0131 a\u015fan bir d\u00fcnyaya ve gelece\u011fe g\u00fcven sistemi olarak tan\u0131mlamaktad\u0131r. Suriye\u2019de son sekiz\u00a0y\u0131lda 500 bin insan \u00f6ld\u00fcr\u00fcld\u00fc, 7 milyon ki\u015fi \u00fclkeyi terk etti, 6 milyon insan ise \u201ci\u00e7 g\u00f6\u00e7men\u201d konumunda. Bu ko\u015fullarda medeniyetin imhas\u0131ndan bahsedebiliriz.<\/p>\n

– Bir medeniyetsizle\u015fme, ortak k\u00fclt\u00fcr ve deneyimi yitirmeden s\u00f6z edilebilir mi d\u00fcnya genelinde? Y\u00fckselen pop\u00fclizm, patlak veren sava\u015flar k\u00fcreselle\u015fmeye ra\u011fmen kaybedilen de\u011ferler b\u00fct\u00fcn\u00fcnden k\u00f6kl\u00fc bir kopu\u015fun ka\u00e7\u0131n\u0131lmaz birer sonu\u00e7lar\u0131 m\u0131d\u0131r?<\/strong><\/em><\/p>\n

1997\u2019de kaybetti\u011fimiz Frans\u0131z tarih\u00e7isi Fran\u00e7ois Furet, Ayd\u0131nlanma d\u00f6nemi d\u00fc\u015f\u00fcn\u00fcrlerinin iki soruyu dile getirdiklerini, ama bu iki sorunun hi\u00e7bir zaman \u00f6rt\u00fc\u015fmediklerini belirtmekteydi. Bunlardan biri do\u011frudan mill\u00ee zaman ve mek\u00e2nla ilgili olan \u201cmillet nedir?\u201d sorusu, di\u011feri ise, milletin ve s\u0131n\u0131rlar\u0131n a\u015f\u0131lmas\u0131n\u0131 zorunlu k\u0131lan evrensel \u201cmedeniyet nedir?\u201d sorusuydu. K\u00fcreselle\u015fme yeni bir olgu de\u011fil; ama d\u00fcnya tarihinin di\u011fer baz\u0131 d\u00f6nemlerinde k\u00fcreselle\u015fmenin ayn\u0131 zamanda s\u0131n\u0131ra\u015f\u0131r\u0131 bir \u201ck\u00fclt\u00fcr cumhuriyeti\u201dni, ya \u201cortak de\u011ferler birli\u011fi\u201dni de m\u00fcmk\u00fcn k\u0131ld\u0131\u011f\u0131n\u0131 bilmekteyiz. Bug\u00fcnk\u00fc sorun, k\u00fcreselle\u015fmenin k\u00fclt\u00fcr ve vatanda\u015fl\u0131k boyutlar\u0131n\u0131n nas\u0131l olu\u015fturabilece\u011fi.<\/p>\n

– Toplumsal haf\u0131zan\u0131n yitirilmesine yeniden d\u00f6nersek, T\u00fcrkiye’nin 100 y\u0131l \u00f6nceki ge\u00e7mi\u015fi ile bug\u00fcnk\u00fc durdu\u011fu nokta aras\u0131nda bir kopukluktan s\u00f6z edilebilir mi? B\u00f6ylesi bir kopu\u015f ya da temass\u0131zl\u0131k varsa bunun sonu\u00e7lar\u0131n\u0131 nas\u0131l ve nerede hissediyoruz en \u00e7ok? Ya da bir \u00e7\u00f6z\u00fclme s\u00fcrecinin devam\u0131n\u0131 m\u0131 ya\u015f\u0131yoruz son birka\u00e7 y\u00fczy\u0131ld\u0131r?<\/em><\/strong><\/p>\n

T\u00fcrkiye\u2019de toplumsal haf\u0131za son derece zay\u0131f. Bunun Osmanl\u0131’dan bug\u00fcne gelen bir dizi nedeni var. Reform d\u00f6neminde bile Osmanl\u0131\u00a0kendisini sorgulamad\u0131, M\u00fcsl\u00fcman ve\/ya T\u00fcrklerle, h\u00e2kimiyetinde bulunan ve h\u0131zl\u0131 bir milletle\u015fme s\u00fcrecinden ge\u00e7en cemaatler aras\u0131nda bir e\u015fitlik sisteminin olu\u015fmas\u0131n\u0131 kabul etmedi ve kendisine kar\u015f\u0131 ba\u015fkald\u0131r\u0131lar ya bir \u201c\u015fekavet\u201d, ya da bir \u201cihanet\u201d olarak okudu.<\/p>\n

Bug\u00fcnk\u00fc T\u00fcrkiye\u2019nin temelinde \u0130ttihat\u00a0ve Terakki\u2019nin en ufak bir sald\u0131r\u0131ya u\u011framadan ba\u015flatt\u0131\u011f\u0131 Birinci D\u00fcnya Sava\u015f\u0131 ve bir soyk\u0131r\u0131m var. Kemalizm \u0130ttihat\u00e7\u0131l\u0131\u011f\u0131n Sosyal-Darwinist s\u00f6ylemini resmi ideoloji olarak devam ettirdi. Bug\u00fcnk\u00fc Erdo\u011fanizmin temelinde ise, T\u00fcrkl\u00fc\u011f\u00fc \u201ccihan h\u00e2kimiyeti\u201d misyonuna sahip olan bir millet olarak de\u011ferlendirmesi, ge\u00e7mi\u015fi \u201c20 milyon km2\u2019lik anavatan\u0131n\u201d kaybedildi\u011fi \u015fiddetli bir imparatorluk nostaljiyas\u0131ndan \u00e7\u0131karak okumas\u0131, gelece\u011fi ise tarihten intikam almay\u0131 m\u00fcmk\u00fcn k\u0131lacak zaman dilimi olarak alg\u0131lamas\u0131 var. S\u00f6z konusu olan sadece bir kopu\u015f de\u011fil; g\u00fcvensizli\u011fin toplumun \u201casli kitlesi\u201dnin ontoloji ko\u015fulu, tarih okumas\u0131 ve gelecekteki hali olarak alg\u0131lanmas\u0131.<\/p>\n

– Medeniyet krizi sadece \u00e7at\u0131\u015fmal\u0131 b\u00f6lgelerde mi bir sorun Avrupa ya da Bat\u0131’da da benzer bir e\u011filim g\u00f6zleniyor mu? Bat\u0131 krizlere yan\u0131t verme konusunda yeteri kadar mahir ve esnek mi, yoksa giderek kat\u0131 ve k\u0131r\u0131lgan bir hal mi al\u0131yor?<\/strong><\/em><\/p>\n

Freud, hakl\u0131 olarak bir mekanda ya\u015fanan \u201cmedeniyet krizi\u201dnin ayn\u0131\u00a0zamanda evrensel bir olgu olan medeniyette ya\u015fanan bir kriz oldu\u011funu d\u00fc\u015f\u00fcnmekteydi. Ki\u015fisel olarak Avrupa\u2019da bir \u00e7\u00f6k\u00fc\u015f ya\u015fanmad\u0131\u011f\u0131n\u0131, kurumlar\u0131n radikal sa\u011f\u0131n iktidarda oldu\u011fu Avusturya\u2019da dahi hen\u00fcz olduk\u00e7a g\u00fc\u00e7l\u00fc oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Ama Norve\u00e7 ve Yeni Zelanda\u2019da ya\u015fananlar, Avrupa\u2019dan I\u015e\u0130D’e kat\u0131l\u0131mlar, s\u00f6ylem d\u00fczeyinde g\u00f6zledi\u011fimiz radikalle\u015fmeler, medeniyet krizinin tesirlerinin ayn\u0131 zamanda m\u00fcesses demokrasilerde de g\u00f6zlendi\u011fini g\u00f6stermekte.<\/p>\n

– Son \u00e7eyrek asra bakt\u0131\u011f\u0131n\u0131zda, medeniyetin kesintiye u\u011framas\u0131nda hangi belli ba\u015fl\u0131 olaylar\u0131 zikredebilirsiniz?<\/strong><\/em><\/p>\n

Ruanda soyk\u0131r\u0131m\u0131, Bosna sava\u015f\u0131, \u00c7e\u00e7enistan’da neredeyse bir soyk\u0131r\u0131m boyutunu alan katliamlar, Irak\u2019ta 2000\u2019lerde ya\u015fanan ikili \u201cetnik temizleme\u201d, Suriye sava\u015f\u0131, Ruhingalar\u2019\u0131n s\u00fcrg\u00fcn\u00fc, Yemen, binlerce g\u00f6\u00e7menin Akdeniz\u2019de can vermesi ve g\u00fcn\u00fcm\u00fczde Venezuela. Bunlar ilk elde akla gelen \u00f6rnekler.<\/p>\n

– Biraz bireysel d\u00fczleme inersek, bireyler hem kendi iyilikleri hem de toplumun iyili\u011fi i\u00e7in hangi yetilerini ve tepkilerini ortaya koymada gerileme ya da \u00e7ekiniklik i\u00e7inde, ne dersiniz?<\/strong><\/em><\/p>\n

Bu soruya genel bir cevap verebilmek olduk\u00e7a zor. Avrupa toplumlar\u0131n\u0131n \u00f6nemli bir k\u0131sm\u0131 kendilerini \u201corta s\u0131n\u0131flar\u201d toplumu olarak g\u00f6rmekte, bazen sosyal ve siyasi taleplerde bulunmakla birlikte kendi konumunu zay\u0131flatabilecek bir stat\u00fcko de\u011fi\u015fimini istememekte.<\/p>\n

Bu ayn\u0131 zamanda gen\u00e7lik i\u00e7inde de ge\u00e7erli. Gelece\u011fe umutla bakamaman\u0131n sonu\u00e7lar\u0131ndan biri, hayali bir k\u00f6kenin ayn\u0131 zamanda gelece\u011fi de belirleyen milli bir \u201cruh\u201d ya da kimlik olarak de\u011ferlendirilmesini ya da baz\u0131 \u00e7evrelerde muhafazakar de\u011ferlere sar\u0131l\u0131nmas\u0131n\u0131 da beraberinde getirmekte. T\u00fcrkiye de dahil Ortado\u011fu’nun \u00f6nemli bir k\u0131sm\u0131nda ya uzun y\u0131llard\u0131r devam eden bir sosyal yorgunluk, ya 2011 kalk\u0131\u015fmalar\u0131n\u0131n kurumsalla\u015ft\u0131ramad\u0131\u011f\u0131 zay\u0131f dayan\u0131\u015fma a\u011flar\u0131, ya da bir gaddarla\u015fma ve hassass\u0131zla\u015fma s\u00fcrecini g\u00f6rmekteyiz. \u00a0San\u0131yorum kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z ve Avrupa\u2019da demokrasiyi, di\u011fer yerlerde toplumun kendisini tehdit eden en \u00f6nemli sorunlardan biri, hem bireye bir mekan a\u00e7an hem de \u00e7o\u011ful bir sosyalizasyonu m\u00fcmk\u00fcn k\u0131lan kolektif dinamiklerin olu\u015fmamas\u0131. Bu olgu \u201ckitleselle\u015fmeyi\u201d (massification) m\u00fcmk\u00fcn k\u0131lmakta, ama asl\u0131nda bireyselle\u015fmeyi de neredeyse imkans\u0131z bir hale getirmekte.<\/p>\n

– Yeniden Ortado\u011fu’ya d\u00f6nersek, I\u015e\u0130D’in ve belki \u00f6ncesinde Afganistan’daki El Kaide’nin yery\u00fcz\u00fc medeniyetinin kesintiye u\u011frat\u0131lmas\u0131nda, zay\u0131flat\u0131lmas\u0131ndaki rol\u00fcne dair neler s\u00f6ylersiniz?<\/strong><\/em><\/p>\n

Bu soruya cevap vermeden \u00f6nce Ortado\u011fu’daki katliamlar\u0131n \u00e7ok \u00f6nemli bir k\u0131sm\u0131n\u0131n devlet d\u0131\u015f\u0131 akt\u00f6rler taraf\u0131ndan de\u011fil devletler taraf\u0131ndan yap\u0131ld\u0131\u011f\u0131n\u0131 hat\u0131rlatmak gerekmekte. Kesinlikle legal-rasyonel bir boyuta sahip olamayan devletlerin \u00f6nemli bir k\u0131sm\u0131, Birle\u015fmi\u015f Milletler\u2019de bir k\u00fcrs\u00fcye sahip olan bir kartele ya da bir milis g\u00fcc\u00fcne d\u00f6n\u00fc\u015fm\u00fc\u015f oldu\u011funu unutmayal\u0131m.<\/p>\n

Ama el-Kaide\u2019nin ya da I\u015eID\u2019in (ve di\u011fer cihadi hareketlerin) \u00e7ok daha radikal teknikler geli\u015ftirdikleri, \u00f6rne\u011fin onlarca cinayet \/infaz videosunun g\u00f6sterdi\u011fi gibi \u201cfiil\u201d ve \u201cfiilin temsili\u201d aras\u0131ndaki fark\u0131 t\u00fcm\u00fcyle ortadan kald\u0131rd\u0131klar\u0131n\u0131, mekan ve zaman\u0131 mekan\u0131n ve zaman\u0131n kameralar \u00f6n\u00fcnde imha edildi\u011fi bir \u201c\u00e7er\u00e7eve\u201dye d\u00f6n\u00fc\u015ft\u00fcrd\u00fckleri kesin.<\/p>\n

– \u0130tiraz edebilen, de\u011fi\u015ftiren ve d\u00f6n\u00fc\u015ft\u00fcren bir d\u00fcnya d\u00fczeni i\u00e7in bireye ya da devlete d\u00fc\u015fen rol\u00fc nas\u0131l tan\u0131mlars\u0131n\u0131z?<\/strong><\/em><\/p>\n

Asl\u0131nda kitapta devletsizle\u015fme s\u00fcrecinin a\u011f\u0131r sonu\u00e7lar\u0131 oldu\u011funu ve devletin y\u0131k\u0131lmas\u0131n\u0131n ayn\u0131 zamanda toplumun y\u0131k\u0131lmas\u0131n\u0131 da beraberinde getirdi\u011fini, bu s\u00fcre\u00e7ler i\u00e7inde \u201ciktidar\u201d\u0131n bir predat\u00f6r (y\u0131rt\u0131c\u0131)\u00a0\u00e7eteye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc, toplumun ise t\u00fcm \u00f6zerkli\u011fini kaybetti\u011fini s\u00f6yl\u00fcyorum. Bu anlamda, anar\u015fist devlet okumas\u0131ndan olduk\u00e7a uza\u011f\u0131m.<\/p>\n

Ama ayn\u0131 zamanda devletlere g\u00fcvenilemeyece\u011fini, tam aksine devletin vatanda\u015fl\u0131k inisiyatifleriyle radikal bir \u015fekilde, \u00e7ok daha geni\u015f bir kat\u0131l\u0131m\u0131 m\u00fcmk\u00fcn k\u0131labilecek bir arenaya d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi gerekti\u011fini savunuyorum. Burada \u00e7o\u011ful bir sosyalizasyon \u2013 politizasyon s\u00fcrecine kat\u0131lan birey olgusu ve hem kendi \u00f6zerkliklerini koruyan hem de kendileri de toplumsal m\u00fccadelelerle de\u011fistirebilen kurumlar \u00e7ok \u00f6nemli.<\/p>\n

Hannah Arendt \u201chak elde edebilme hakk\u0131\u201dndan bahsetmekteydi. Bu ayn\u0131 zamanda hak elde edebilme i\u00e7in verilen m\u00fccadelelerin \u00f6nce toplumsal, ikinci bir a\u015famada ise hukuksal \u00e7er\u00e7evede me\u015frula\u015ft\u0131r\u0131lmas\u0131n\u0131 gerektirmekte.<\/p>\n

T\u00fcrkiye toplumunun dinamikleri, k\u00fclt\u00fcr, bilgi, tarihsel birikimi bir \u00e7\u00f6k\u00fcnt\u00fc ile mi kar\u015f\u0131 kar\u015f\u0131ya ne dersiniz? Bu \u00e7\u00f6k\u00fc\u015f\u00fcn \u00fclkeyi getirece\u011fi nokta, Suriye ya da Irak benzeri bir tablo mudur?<\/strong><\/em><\/p>\n

Gelecek i\u00e7in bir \u00f6ng\u00f6r\u00fcde bulunabilmem m\u00fcmk\u00fcn de\u011fil. Ama yolsuzluk verilerini, sa\u011fl\u0131k ya da e\u011fitim istatistiklerini, ekonomik krizi, d\u0131\u015f siyasette ya\u015fanan ve Erdo\u011fanizmi yeni Osmanl\u0131l\u0131k\u2019tan ve Rusya ve \u0130ran’la so\u011fuk sava\u015ftan Putin\u2019in \u00f6n\u00fcnde diz \u00e7\u00f6kmeye getiren macerac\u0131l\u0131\u011f\u0131, \u00ab bar\u0131\u015f s\u00fcreci \u00bbnden \u00a0bug\u00fcnk\u00fc kindar s\u00f6yleme getiren s\u00fcreci, Ergenekon-Balyoz d\u00f6nemi ve sonras\u0131 Fethullah\u00e7\u0131l\u0131k-AKP ili\u015fiklerini…. ele ald\u0131\u011f\u0131m\u0131zda bir \u00e7\u00f6k\u00fc\u015f oldu\u011funu kolayca g\u00f6r\u00fcr\u00fcz. Bu \u00e7\u00f6k\u00fc\u015f\u00fcn en belirleyici yani her \u015feyi kan\u0131ksama ve dolay\u0131s\u0131yla da her \u015feyi unutma, kapkaradan bembeyaza hi\u00e7bir k\u0131r\u0131lma ya\u015fanm\u0131yormu\u015f gibi ge\u00e7ebilme ve ciddi bir haf\u0131za kayb\u0131.<\/p>\n","protected":false},"excerpt":{"rendered":"

G\u00fclten Sar\u0131 T\u00fcrkiye tarihi bir d\u00f6neme\u00e7ten ge\u00e7erek demokrasi d\u0131\u015f\u0131na do\u011fru ad\u0131m ad\u0131m s\u00fcr\u00fcklenirken, Ortado\u011fu bu s\u00fcreci \u00e7ok daha h\u0131zl\u0131 ge\u00e7erek, yery\u00fcz\u00fcnde yarat\u0131lan ortak medeniyetin d\u0131\u015f\u0131nda bir yerde konumlanm\u0131\u015f g\u00f6r\u00fcn\u00fcyor. Toplumsal haf\u0131zan\u0131n kayboldu\u011fu, k\u00fclt\u00fcr ve bilgi birikiminin tahrip edildi\u011fi bu \u00e7a\u011f\u0131n ortaya \u00e7\u0131kard\u0131klar\u0131n\u0131 tan\u0131mlamak da yine tarih\u00e7ilere ve siyaset bilimcilere d\u00fc\u015f\u00fcyor. ‘Nereye gidiyoruz’ sorular\u0131n\u0131n neden oldu\u011fu […]<\/p>\n","protected":false},"author":7,"featured_media":52281,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[44,1,71],"tags":[],"class_list":["post-52280","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ermeni-soykirimi","category-haberler","category-mulakatlar"],"yoast_head":"\nProf. Hamit Bozarslan: Bug\u00fcnk\u00fc T\u00fcrkiye'nin temelinde \u0130ttihad ve Terakki\u2019nin en ufak bir sald\u0131r\u0131ya u\u011framadan ba\u015flatt\u0131\u011f\u0131 I. 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D\u00fcnya Sava\u015f\u0131 ve soyk\u0131r\u0131m var - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi","og_description":"G\u00fclten Sar\u0131 T\u00fcrkiye tarihi bir d\u00f6neme\u00e7ten ge\u00e7erek demokrasi d\u0131\u015f\u0131na do\u011fru ad\u0131m ad\u0131m s\u00fcr\u00fcklenirken, Ortado\u011fu bu s\u00fcreci \u00e7ok daha h\u0131zl\u0131 ge\u00e7erek, yery\u00fcz\u00fcnde yarat\u0131lan ortak medeniyetin d\u0131\u015f\u0131nda bir yerde konumlanm\u0131\u015f g\u00f6r\u00fcn\u00fcyor. Toplumsal haf\u0131zan\u0131n kayboldu\u011fu, k\u00fclt\u00fcr ve bilgi birikiminin tahrip edildi\u011fi bu \u00e7a\u011f\u0131n ortaya \u00e7\u0131kard\u0131klar\u0131n\u0131 tan\u0131mlamak da yine tarih\u00e7ilere ve siyaset bilimcilere d\u00fc\u015f\u00fcyor. ‘Nereye gidiyoruz’ sorular\u0131n\u0131n neden oldu\u011fu […]","og_url":"https:\/\/akunq.net\/tr\/?p=52280","og_site_name":"Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi","article_published_time":"2019-04-10T07:45:05+00:00","og_image":[{"width":620,"height":330,"url":"https:\/\/akunq.net\/tr\/wp-content\/uploads\/sites\/6\/2019\/04\/4-4.jpg","type":"image\/jpeg"}],"author":"admin","twitter_card":"summary_large_image","twitter_misc":{"Written by":"admin","Est. reading time":"13 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/akunq.net\/tr\/?p=52280#article","isPartOf":{"@id":"https:\/\/akunq.net\/tr\/?p=52280"},"author":{"name":"admin","@id":"https:\/\/akunq.net\/tr\/#\/schema\/person\/096f1d38a12cce57fb855b485ed24c9e"},"headline":"Prof. Hamit Bozarslan: Bug\u00fcnk\u00fc T\u00fcrkiye’nin temelinde \u0130ttihad ve Terakki\u2019nin en ufak bir sald\u0131r\u0131ya u\u011framadan ba\u015flatt\u0131\u011f\u0131 I. D\u00fcnya Sava\u015f\u0131 ve soyk\u0131r\u0131m var","datePublished":"2019-04-10T07:45:05+00:00","mainEntityOfPage":{"@id":"https:\/\/akunq.net\/tr\/?p=52280"},"wordCount":2620,"commentCount":0,"image":{"@id":"https:\/\/akunq.net\/tr\/?p=52280#primaryimage"},"thumbnailUrl":"https:\/\/akunq.net\/tr\/wp-content\/uploads\/sites\/6\/2019\/04\/4-4.jpg","articleSection":["Ermeni Soyk\u0131r\u0131m\u0131","Haberler","M\u00fclakatlar"],"inLanguage":"en-US","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/akunq.net\/tr\/?p=52280#respond"]}]},{"@type":"WebPage","@id":"https:\/\/akunq.net\/tr\/?p=52280","url":"https:\/\/akunq.net\/tr\/?p=52280","name":"Prof. Hamit Bozarslan: Bug\u00fcnk\u00fc T\u00fcrkiye'nin temelinde \u0130ttihad ve Terakki\u2019nin en ufak bir sald\u0131r\u0131ya u\u011framadan ba\u015flatt\u0131\u011f\u0131 I. D\u00fcnya Sava\u015f\u0131 ve soyk\u0131r\u0131m var - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi","isPartOf":{"@id":"https:\/\/akunq.net\/tr\/#website"},"primaryImageOfPage":{"@id":"https:\/\/akunq.net\/tr\/?p=52280#primaryimage"},"image":{"@id":"https:\/\/akunq.net\/tr\/?p=52280#primaryimage"},"thumbnailUrl":"https:\/\/akunq.net\/tr\/wp-content\/uploads\/sites\/6\/2019\/04\/4-4.jpg","datePublished":"2019-04-10T07:45:05+00:00","author":{"@id":"https:\/\/akunq.net\/tr\/#\/schema\/person\/096f1d38a12cce57fb855b485ed24c9e"},"breadcrumb":{"@id":"https:\/\/akunq.net\/tr\/?p=52280#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/akunq.net\/tr\/?p=52280"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/akunq.net\/tr\/?p=52280#primaryimage","url":"https:\/\/akunq.net\/tr\/wp-content\/uploads\/sites\/6\/2019\/04\/4-4.jpg","contentUrl":"https:\/\/akunq.net\/tr\/wp-content\/uploads\/sites\/6\/2019\/04\/4-4.jpg","width":620,"height":330},{"@type":"BreadcrumbList","@id":"https:\/\/akunq.net\/tr\/?p=52280#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/akunq.net\/tr"},{"@type":"ListItem","position":2,"name":"Prof. Hamit Bozarslan: Bug\u00fcnk\u00fc T\u00fcrkiye’nin temelinde \u0130ttihad ve Terakki\u2019nin en ufak bir sald\u0131r\u0131ya u\u011framadan ba\u015flatt\u0131\u011f\u0131 I. 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