{"id":58400,"date":"2020-08-21T02:33:46","date_gmt":"2020-08-21T07:33:46","guid":{"rendered":"https:\/\/akunq.net\/tr\/?p=58400"},"modified":"2020-08-21T02:33:46","modified_gmt":"2020-08-21T07:33:46","slug":"laiklik-kavramina-ters-okuma-laiklesme-surecinde-camiler","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=58400","title":{"rendered":"Laiklik kavram\u0131na ters okuma: \u2018Laikle\u015fme S\u00fcrecinde Camiler\u2019"},"content":{"rendered":"

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Deniz Parlak\u2019\u0131n, camileri laikle\u015fme paradigmas\u0131na oturtarak T\u00fcrkiye laikli\u011fini anlamaya odaklanan kapsaml\u0131 \u00e7al\u0131\u015fmas\u0131 \u201cLaikle\u015fme S\u00fcrecinde Camiler (Ge\u00e7 Osmanl\u0131\u2019dan Erken Cumhuriyet\u2019e)\u201d \u0130leti\u015fim Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kt\u0131. \u00c7al\u0131\u015fma, camileri laikle\u015fme paradigmas\u0131na oturtarak T\u00fcrkiye laikli\u011fini anlamay\u0131 ama\u00e7l\u0131yor.<\/strong><\/em><\/p>\n

Metin Yetkin<\/a>\u00a0\u00a0<\/strong><\/p>\n

Deniz Parlak, Kocaeli \u00dcniversitesi Siyaset Bilimi ve Kamu Y\u00f6netimi B\u00f6l\u00fcm\u00fc\u2019nde lisans\u0131n\u0131 tamamlad\u0131ktan sonra Ankara \u00dcniversitesi\u2019nde \u201cKutsal\u0131ndan Ar\u0131nd\u0131r\u0131lm\u0131\u015f Din: Helal G\u0131da\u2019n\u0131n Ekonomi Politik Analizi\u201d ba\u015fl\u0131kl\u0131 teziyle y\u00fcksek lisans, ayn\u0131 \u00fcniversitede \u201cT\u00fcrkiye\u2019de Laikli\u011fin Olu\u015fum S\u00fcrecinde Camiler (1923-46)\u201d ba\u015fl\u0131kl\u0131 teziyle doktora \u00f6\u011frenimini tamamlad\u0131. \u00c7e\u015fitli \u00fcniversitelerde \u00e7al\u0131\u015fan yazar, din-siyaset ili\u015fkisi, siyasal antropoloji, toplumsal cinsiyet gibi konularda \u00e7al\u0131\u015farak ulusal ve uluslararas\u0131 pek \u00e7ok mecrada makaleler yay\u0131mlad\u0131. Yazar\u0131n bunca y\u0131ll\u0131k birikiminin ve doktora tezinin meyvesi olan, b\u00fcy\u00fck bir k\u0131sm\u0131 k\u00fct\u00fcphane ve ar\u015fiv binalar\u0131nda tamamlanan kitab\u0131 \u201cLaikle\u015fme S\u00fcrecinde Camiler (Ge\u00e7 Osmanl\u0131\u2019dan Erken Cumhuriyet\u2019e\u201d \u0130leti\u015fim Yay\u0131nlar\u0131 taraf\u0131ndan okurla bulu\u015ftu.<\/p>\n

Yazar\u0131n giri\u015f b\u00f6l\u00fcm\u00fcnde belirtti\u011fi \u00fczere \u00e7al\u0131\u015fman\u0131n amac\u0131 camileri laikle\u015fme paradigmas\u0131na oturtarak T\u00fcrkiye laikli\u011fini anlamakt\u0131r, zira yazara g\u00f6re Cumhuriyet tarihi kadar eski olan T\u00fcrkiye laikli\u011finin literat\u00fcr\u00fcnde iki temel bak\u0131\u015f a\u00e7\u0131s\u0131 vard\u0131r. (1) Cumhuriyet\u2019in kurucu kadro ve se\u00e7kinlerinin pozitivist ilkelere ba\u011fl\u0131 laiklik anlay\u0131\u015f\u0131 ve\/veya (2) tek parti d\u00f6neminde uygulanan laiklik politikalar\u0131n\u0131n dini kontrol etme, \u00f6zel alana itme, bireysel ya\u015fama hapsetti\u011fi iddialar\u0131. (s.15) Parlak, bu iki bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n da \u0130slam\u2019a kar\u015f\u0131 al\u0131nan konumdan hareket etti\u011fini belirterek, bu makro analizlerin mikro analizlere kapal\u0131 oldu\u011funun, mikro \u00f6l\u00e7ekte bak\u0131ld\u0131\u011f\u0131nda T\u00fcrkiye laikli\u011finin daha karma\u015f\u0131k bir yap\u0131 arz etti\u011finin alt\u0131n\u0131 \u00e7izer. Ba\u015fka bir deyi\u015fle yazar, T\u00fcrkiye laikli\u011fini camilerde de\u011fil, camilerde T\u00fcrkiye laikli\u011fini g\u00f6rmeye \u00e7al\u0131\u015farak tersten bir okuma yapm\u0131\u015ft\u0131r. Yani tarihsel sosyoloji ve siyasal antropoloji disiplinlerini de g\u00f6z \u00f6n\u00fcnde bulundurur. Nitekim tarih bilimi de art\u0131k b\u00fcy\u00fck \u00f6l\u00e7ekli bir bak\u0131\u015ftan ziyade di\u011fer sosyal bilimlerle bir araya gelerek k\u00fc\u00e7\u00fck \u00f6l\u00e7ekli incelemelere y\u00f6nelmi\u015ftir. Bu noktada, Immanuel Wallerstein\u2019dan itibaren a\u011f\u0131rl\u0131\u011f\u0131n\u0131 koyan tarihsel sosyoloji ile insanlar\u0131n g\u00fcndelik ya\u015famlar\u0131ndaki k\u0131yafetlerinden davran\u0131\u015flar\u0131na, trafik seyrinden asker u\u011furlama t\u00f6renlerine kadar sembolleri inceleyen k\u00fclt\u00fcrel antropoloji \u00f6nem kazanm\u0131\u015f, onun bir kolu say\u0131lan siyasal yap\u0131lar\u0131n ve toplumsal rollerin, ilkel toplumlarla \u00e7a\u011fda\u015f toplumlar\u0131n siyasi d\u00f6n\u00fc\u015f\u00fcmlerinin mukayeseli incelenmesini konu edinen siyasal antropoloji de \u00f6n plana \u00e7\u0131km\u0131\u015ft\u0131r. Bu seyri \u0131skalayan pek \u00e7ok tarih\u00e7i 19. y\u00fczy\u0131l\u0131n Ranke\u2019ci tarih yaz\u0131m\u0131ndan s\u0131yr\u0131lamam\u0131\u015f, en fazla Annales ekol\u00fcn\u00fcn longue dur\u00e9e\u2019sine gelmi\u015ftir. Laiklik gibi h\u00e2l\u00e2 g\u00fcncelli\u011fini koruyan, Ayasofya tart\u0131\u015fmalar\u0131 ekseninde daha da g\u00fcndeme gelen bir kavrama ters okuma yapmak T\u00fcrkiye tarihini anlamland\u0131rma konusunda b\u00fcy\u00fck k\u0131ymet te\u015fkil etmektedir. Farkl\u0131 bir deyi\u015fle ifade etmek gerekirse tarihte \u00fc\u00e7 temel kavram vard\u0131r: \u00d6zne, zaman, mek\u00e2n. Tarih yaz\u0131m\u0131ndaki ekoller, tart\u0131\u015fmalar bu \u00fc\u00e7 kavram \u00fczerinde \u015fekillenmi\u015ftir. Deniz Parlak, \u201cB\u00fcy\u00fck \u00e7a\u011fda\u015fla\u015fma projesinin mihenk ta\u015f\u0131 olarak g\u00f6r\u00fclen laiklik \u00fczerine say\u0131s\u0131z tart\u0131\u015fma yap\u0131lm\u0131\u015f, eserler yay\u0131mlanm\u0131\u015f olmas\u0131na ra\u011fmen laiklik meselesi g\u00fcncelli\u011fini korumaktad\u0131r. Fakat yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n pek az\u0131 laikli\u011fin nas\u0131l deneyimlendi\u011fine de\u011finmektedir<\/em>\u201d diyerek literat\u00fcrdeki di\u011fer \u00e7al\u0131\u015fmalar\u0131n \u201c\u00f6zne\u201d konusunda yetersiz kald\u0131\u011f\u0131na i\u015faret eder. Bu minvalde, \u201cCamileri yeniden \u00fcreten d\u00fczenlemelerin yeni rejimin tesisindeki rol\u00fc, personel yap\u0131s\u0131ndan kurumsal \u015fekillenmesine, Ramazan ay\u0131ndaki kullan\u0131m\u0131ndan devlet kadrosunca ziyaretlerine, camileri konu edinen deme\u00e7lerin i\u00e7eri\u011finden vaazlar\u0131n i\u00e7eri\u011fine, T\u00fcrk\u00e7e ezan tart\u0131\u015fmalar\u0131ndan din\u00ee \u00f6\u011fretime kadar geni\u015f bir \u00e7er\u00e7eveyi kapsamakta ve \u00e7al\u0131\u015fmaya konu olmaktad\u0131r<\/em>\u201d yazmaktad\u0131r.<\/p>\n

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Laikle\u015fme S\u00fcrecinde Camiler \u2013 Ge\u00e7 Osmanl\u0131dan Erken Cumhuriyete, Deniz Parlak, 368 syf., \u0130leti\u015fim Yay\u0131nc\u0131l\u0131k, 2020.<\/figcaption><\/figure>\n

\u00d6te yandan, kitapta se\u00e7ilen d\u00f6nem asl\u0131nda ulus-devletin in\u015fa edildi\u011fi d\u00f6nemdir. Ulus-devletin temelinde ise \u201cmilliyet\u00e7ilik\u201d olgusu yatar. Milliyet\u00e7ilik, g\u00fcndelik hayatta \u201cvatan-millet sevgisi\u201d anlam\u0131na gelse de \u00e7ok daha geni\u015f bir kavramd\u0131r. Birbirleriyle asl\u0131nda ortak ba\u011f\u0131 bulunmayan insanlar\u0131n aras\u0131nda ezelden gelen ebede giden y\u0131k\u0131lmaz ba\u011flar oldu\u011funu sosyal ve fenni bilimleri kullanarak, \u00f6zellikle dili, edebiyat\u0131, tarihi yeniden in\u015fa ederek kan\u0131tlamaya \u00e7al\u0131\u015fmak, bir millet kurgusu yaratmakt\u0131r; Benedict Anderson\u2019\u0131n deyimiyle \u201chayali bir cemaat\u201dtir, yani fantastiktir. \u0130\u015fte bu noktada iktidar kurgusunu \u00f6ren t\u00fcm sistemlerin harc\u0131 olan milliyet\u00e7ilik, de\u011fi\u015fken bir kavramd\u0131r, g\u00fcc\u00fcn\u00fc de buradan al\u0131r. \u0130mparatorlu\u011fun enkaz\u0131nda filizlenen ulus-devlet kendine bir genesis miti \u00fcretmekle i\u015fe ba\u015flar ve bu mitten hareketle bir kimlik tasarlar. T\u00fcrkiye tarihine bak\u0131ld\u0131\u011f\u0131na \u201cT\u00fcrk\u201d kimdir, bilinmez. T\u00fcrkler \u00f6nce Orta Asya\u2019n\u0131n soylu sava\u015f\u00e7\u0131lar\u0131d\u0131r, sonra \u201csar\u0131 \u0131rk\u201da mensup olduklar\u0131 \u015fiddetle reddedilir ve fiziksel antropoloji \u00e7al\u0131\u015fmalar\u0131yla \u201cbeyaz \u0131rk\u201dtan geldikleri, Neolitik \u00e7a\u011f\u0131n kurucular\u0131 olduklar\u0131, her daim Anadolu topraklar\u0131nda ya\u015fad\u0131klar\u0131, hatta Bat\u0131 medeniyetinin harc\u0131n\u0131 att\u0131klar\u0131 s\u00f6ylenir. Tarih kitaplar\u0131 iktidar\u0131n istedi\u011fi do\u011frultuda yaz\u0131l\u0131r, edebiyat antolojilerine iktidar\u0131n istedi\u011fi \u015fairler al\u0131n\u0131r, her mecrada \u201cefrad\u0131n\u0131 c\u00e2mi a\u011fyar\u0131n\u0131 m\u00e2ni\u201d anlay\u0131\u015f\u0131yla kanon manzumeleri yarat\u0131l\u0131r. \u0130\u015fte bu nokta, \u0130sl\u00e2miyet her daim kimlik tart\u0131\u015fmalar\u0131nda yer alm\u0131\u015ft\u0131r. Laiklik ise onun antitezi gibi g\u00f6r\u00fclmektedir. Oysa bu, meseleye at g\u00f6zl\u00fc\u011f\u00fcyle bakmakt\u0131r, toplum-iktidar, birey-toplum ili\u015fkilerini g\u00f6rmezden gelmektir. Bu s\u00fcre\u00e7 dinamik olup hem \u0130sl\u00e2miyet\u2019in konumu hem de laiklik genellikle iktidar\u0131n \u00e7\u0131karlar\u0131 do\u011frultusunda \u015fekillenmi\u015ftir.<\/p>\n

Yani, \u201cbilimsel devlet\u201din g\u00fcndemi geleneksel toplum taraf\u0131ndan sorgulanan Bat\u0131l\u0131 \u201cdevrimlerdir.\u201d Chatterjee, bunun \u201ctematik-problematik\u201d ikilemi oldu\u011funu s\u00f6yler. Milliyet\u00e7ili\u011fin Ayd\u0131nlanma sonras\u0131 ak\u0131lc\u0131 d\u00fc\u015f\u00fcnceden etkilenerek Bat\u0131l\u0131 ve Do\u011fulu devletler aras\u0131ndaki farkl\u0131l\u0131\u011f\u0131n \u00fcst\u00fcne kuruldu\u011funu belirtir. Bat\u0131l\u0131 \u00fclkelerin Do\u011fulu devletleri \u201cfakirlik ve itaate mahk\u00fbm etmesi\u201d Bat\u0131\u2019n\u0131n Do\u011fu\u2019dan \u201cbilimiyle, teknolojisiyle ve ilerleme a\u015fk\u0131yla\u201d \u00fcst\u00fcn oldu\u011funu iddia etmek i\u00e7in bir zorunluluktur. \u00d6te yandan, Do\u011fu\u2019nun \u00fcst\u00fcnl\u00fc\u011f\u00fc \u201cmanevi b\u00fcy\u00fckl\u00fck\u201d olarak konumlan\u0131r. Nitekim, Bat\u0131l\u0131 olmayan \u00fclkelerin modernle\u015fmesi \u201cBat\u0131 k\u00fclt\u00fcr\u00fcn\u00fcn \u00fcst\u00fcn maddi \u00f6zelliklerini Do\u011fu\u2019nun manevi b\u00fcy\u00fckl\u00fc\u011f\u00fcyle e\u015fle\u015ftirmekte\u201d yatar. S\u00f6z\u00fcn \u00f6z\u00fc, T\u00fcrkiye modernle\u015fmesi d\u00fcmd\u00fcz bir \u00e7izgi de\u011fil, de\u011fi\u015fken bir s\u00fcre\u00e7tir. Nitekim Parlak, \u201c\u0130kinci Me\u015frutiyet\u2019ten Cumhuriyet\u2019e bir s\u00fcreklili\u011fi bar\u0131nd\u0131rsa da \u00e7o\u011funlukla kopu\u015flar\u0131ndan s\u00f6z edebilece\u011fimiz \u0130slam\u2019\u0131n toplumsal iktidar ili\u015fkilerindeki konumunda, camiler laikle\u015fme s\u00fcrecinde devletin kar\u015f\u0131s\u0131na de\u011fil \u00e7o\u011funlukla \u2018yan\u0131na alarak\u2019 yeniden \u00fcretti\u011fi dinin de\u011fi\u015fimini g\u00f6zler \u00f6n\u00fcne seren mabetleridir. Ancak kimi zaman ayn\u0131 camiler toplumsal muhalefetin mevzilendi\u011fi yerler de olmaktad\u0131r<\/em>\u201d diyerek Osmanl\u0131 modernle\u015fmesi ve T\u00fcrkiye Cumhuriyeti\u2019nin in\u015fas\u0131 aras\u0131ndaki ikili\u011fe dikkat \u00e7eker. Zaten milliyet\u00e7ili\u011fi besleyen, bu ikili\u011fin devaml\u0131l\u0131\u011f\u0131d\u0131r. \u0130kilik olan her noktada \u201cyeniden in\u015fa\u201d yahut \u201ckurucu rol\u201d g\u00f6r\u00fclebilir, camiler de kurucu rol \u00fcstlenen kurumlar olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Yani devlet bazen camileri yan\u0131na \u00e7ekmi\u015f bazen de muhalefetin seviyesini camiler sayesinde saptam\u0131\u015ft\u0131r. T\u00fcrk\u00e7e ezan meselesi bunun en a\u00e7\u0131k \u00f6rne\u011fi olup devletin mill\u00ee bir din yaratma \u00e7abas\u0131d\u0131r. \u00d6te yandan laiklik olduk\u00e7a \u00e7arp\u0131k bir kavramd\u0131r. Zira bu s\u00f6zc\u00fck kilise d\u0131\u015f\u0131ndaki din adamlar\u0131n\u0131n etkisini k\u0131rmak, Latince bilmeyen rahipleri \u00f6tekile\u015ftirmek, k\u0131saca \u201ckilise d\u0131\u015f\u0131\u201dn\u0131 imlemek i\u00e7in kullan\u0131lm\u0131\u015f olup anlam geni\u015flemesine u\u011fram\u0131\u015ft\u0131r. Bu terimle as\u0131l kast edilen \u201cd\u00fcnyevile\u015fme\u201d olarak \u00e7evirebilece\u011fimiz \u201csek\u00fclerizm\u201ddir. Kavram karma\u015fas\u0131n\u0131 bir yana b\u0131rakt\u0131\u011f\u0131m\u0131zda ise daha \u00e7etrefilli sorunsallarla kar\u015f\u0131la\u015f\u0131r\u0131z: Laikli\u011fin kar\u015f\u0131s\u0131na konulan din hangisidir? \u015e\u00fcphesiz \u00e7o\u011fulculuk yerine \u00e7o\u011funlu\u011fu koyan T\u00fcrkiye rejiminde cevap S\u00fcnni \u0130slam\u2019d\u0131r. Ya di\u011fer inan\u0131\u015flar? Din \u00f6zel alana tasfiye edilmi\u015f midir? Camilerin kamusal alandaki rol\u00fc nedir? \u0130\u015fte b\u00fct\u00fcn bu sorunsallar kitapta irdelenmi\u015f olup asl\u0131nda T\u00fcrkiye i\u00e7in bi\u00e7ilen laiklik kaftan\u0131n\u0131n ne kadar teorik kald\u0131\u011f\u0131n\u0131, uygulanamaz oldu\u011fu g\u00f6stermektedir ve laiklikten ziyade, tamamlanamam\u0131\u015f bir laiklik projesinin s\u00f6z konusu oldu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/p>\n

https:\/\/www.gazeteduvar.com.tr\/kitap\/2020\/08\/20\/laiklik-kavramina-ters-okuma-laiklesme-surecinde-camiler\/<\/a><\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Deniz Parlak\u2019\u0131n, camileri laikle\u015fme paradigmas\u0131na oturtarak T\u00fcrkiye laikli\u011fini anlamaya odaklanan kapsaml\u0131 \u00e7al\u0131\u015fmas\u0131 \u201cLaikle\u015fme S\u00fcrecinde Camiler (Ge\u00e7 Osmanl\u0131\u2019dan Erken Cumhuriyet\u2019e)\u201d \u0130leti\u015fim Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kt\u0131. \u00c7al\u0131\u015fma, camileri laikle\u015fme paradigmas\u0131na oturtarak T\u00fcrkiye laikli\u011fini anlamay\u0131 ama\u00e7l\u0131yor. Metin Yetkin\u00a0\u00a0 Deniz Parlak, Kocaeli \u00dcniversitesi Siyaset Bilimi ve Kamu Y\u00f6netimi B\u00f6l\u00fcm\u00fc\u2019nde lisans\u0131n\u0131 tamamlad\u0131ktan sonra Ankara \u00dcniversitesi\u2019nde \u201cKutsal\u0131ndan Ar\u0131nd\u0131r\u0131lm\u0131\u015f Din: Helal G\u0131da\u2019n\u0131n Ekonomi Politik […]<\/p>\n","protected":false},"author":7,"featured_media":58401,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,54],"tags":[],"class_list":["post-58400","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-kitaplar-elestiriler"],"yoast_head":"\nLaiklik kavram\u0131na ters okuma: \u2018Laikle\u015fme S\u00fcrecinde Camiler\u2019 - 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=58400\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Laiklik kavram\u0131na ters okuma: \u2018Laikle\u015fme S\u00fcrecinde Camiler\u2019 - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"Deniz Parlak\u2019\u0131n, camileri laikle\u015fme paradigmas\u0131na oturtarak T\u00fcrkiye laikli\u011fini anlamaya odaklanan kapsaml\u0131 \u00e7al\u0131\u015fmas\u0131 \u201cLaikle\u015fme S\u00fcrecinde Camiler (Ge\u00e7 Osmanl\u0131\u2019dan Erken Cumhuriyet\u2019e)\u201d \u0130leti\u015fim Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kt\u0131. \u00c7al\u0131\u015fma, camileri laikle\u015fme paradigmas\u0131na oturtarak T\u00fcrkiye laikli\u011fini anlamay\u0131 ama\u00e7l\u0131yor. 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