![](\"http:\/\/www.circassiancenter.com\/cc-turkiye\/yz-image5\/0205-abhazya.GIF\")
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Emre Kongar<\/strong><\/p>\n Sovyetler Birli\u011fi’nin \u00e7\u00f6k\u00fc\u015f\u00fcnden sonra ortaya at\u0131lan en \u00f6nemli tez, Fukuyama’n\u0131n seslendirdi\u011fi “Tarihin, yani ideolojilerin sonu geldi, art\u0131k, liberalizm her yerde ve her \u015feye egemen” anlay\u0131\u015f\u0131 idi.<\/p>\n Fukuyama, bu bence yanl\u0131\u015f ama \u00e7ok \u00f6nemli kitab\u0131nda insanlararas\u0131 farkl\u0131l\u0131klar\u0131n art\u0131k ba\u015fka alanlarda aranaca\u011f\u0131n\u0131 belirtiyordu. \u015eimdi bir ba\u015fka Amerikal\u0131 Siyaset Bilimcisi, Samuel P. Huntington, Fukuyama’n\u0131n b\u0131rakt\u0131\u011f\u0131 yerden al\u0131yor ve 21. y\u00fczy\u0131l\u0131n din a\u011f\u0131rl\u0131kl\u0131 bir uygarl\u0131klar \u00e7at\u0131\u015fmas\u0131 ile belirlenece\u011fini s\u00f6yl\u00fcyor.<\/p>\n B\u00f6ylece bir ta\u015fla birka\u00e7 ku\u015f vuruyor:<\/p>\n \u00d6nce \u00c7in uygarl\u0131\u011f\u0131n\u0131 ve \u00f6zellikle \u0130slam’\u0131 Bat\u0131’n\u0131n kar\u015f\u0131s\u0131na yeni “d\u00fc\u015fmanlar” olarak dikiyor. Bu yolla, “Bat\u0131y\u0131 diri tutabilmek i\u00e7in” \u00e7\u00f6ken Sovyetlerin yerine yeni d\u00fc\u015fmanlar tan\u0131ml\u0131yor.<\/p>\n Bunu yaparken de, kar\u015f\u0131s\u0131na ald\u0131\u011f\u0131 toplumlara “Bat\u0131 uygarl\u0131\u011f\u0131 asl\u0131nda evrensel de\u011fildir, emperyalisttir. Siz bizden farkl\u0131s\u0131n\u0131z ve bunda hakl\u0131s\u0131n\u0131z!” diyor ve kendisinden farkl\u0131 olan d\u00fcnyay\u0131, argoda tam ifadesini bulan bir deyimle, “gaza getirerek” b\u00fct\u00fcn\u00fcyle d\u0131\u015fl\u0131yor.<\/p>\n Huntington, yay\u0131nlan\u0131r yay\u0131nlanmaz, Amerikada bile ayr\u0131mc\u0131l\u0131\u011fa, yabanc\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131na ve \u0131rk\u00e7\u0131l\u0131\u011fa destek vermekle su\u00e7lanan “Uygarl\u0131klar\u0131n \u00c7at\u0131\u015fmas\u0131 ve D\u00fcnya D\u00fczeninin Yeniden Kurulmas\u0131” adl\u0131 kitab\u0131nda \u015fu tezleri geli\u015ftiriyor:<\/p>\n Sovyetler Birli\u011fi \u00e7\u00f6kt\u00fckten sonra, d\u00fcnyada insanlar aras\u0131 farkl\u0131l\u0131klar, ideolojik, siyasal ya da ekonomik olma \u00f6zelli\u011fini kaybetti. \u015eimdi “Kimsin” diyorlar.<\/p>\n Ulus devletler d\u00fcnya \u00fczerinde esas rol sahibi olma \u00f6zelliklerini s\u00fcrd\u00fcrmektedir. Fakat so\u011fuk sava\u015f d\u00f6nemindeki \u00fc\u00e7l\u00fc b\u00f6l\u00fcnme (Bat\u0131-Sovyet-\u00dc\u00e7\u00fcnc\u00fc D\u00fcnya) yerini, d\u00fcnyan\u0131n sekiz ana uygarl\u0131\u011f\u0131na g\u00f6re olu\u015fan, bir ba\u015fka grupla\u015fmaya b\u0131rakm\u0131\u015ft\u0131r.<\/p>\n Huntington’a g\u00f6re bu uygarl\u0131klar \u015funlard\u0131r: Bat\u0131, Sind (\u00e7evresindeki \u00fclkelerle birlikte \u00c7in), Japon, \u0130slam, Hind, Slav-Ortodoks, Latin-Amerika,ve muhtemelen Afrika.<\/p>\n Tarihte ilk kez k\u00fcresel politika \u00e7ok kutuplu ve \u00e7ok uygarl\u0131kl\u0131 hale gelmi\u015ftir. Uygarl\u0131klar aras\u0131ndaki g\u00fc\u00e7 dengesi de\u011fi\u015fmektedir: Asya uygarl\u0131klar\u0131n\u0131n ekonomik, askeri ve siyasal g\u00fcc\u00fc artmaktad\u0131r. Bat\u0131l\u0131 olmayan uygarl\u0131klar, genellikle, kendi k\u00fclt\u00fcrlerinin de\u011ferli oldu\u011funu yeniden onaylamaktad\u0131r.<\/p>\n Uygarl\u0131k temeline dayal\u0131 yeni bir d\u00fcnya d\u00fczeni kurulmaktad\u0131r:<\/p>\n K\u00fclt\u00fcrel yak\u0131nl\u0131klar\u0131 olan toplumlar i\u015fbirli\u011fine gitmektedir.<\/p>\n Toplumlar\u0131 bir uygarl\u0131ktan \u00f6tekine aktarmak konusundaki \u00e7abalar ba\u015far\u0131s\u0131z olmu\u015ftur.<\/p>\n \u00dclkeler, mensup bulunduklar\u0131 uygarl\u0131\u011f\u0131n lider devletleri etraf\u0131nda grupla\u015fmaktad\u0131rlar.<\/p>\n Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n evrensel de\u011ferlere sahip oldu\u011fu iddias\u0131, onu, \u00f6teki uygarl\u0131klarla gittik\u00e7e daha \u00e7ok artan bir \u00e7at\u0131\u015fma ortam\u0131na sokmaktad\u0131r. \u00c7\u00fcnk\u00fc Bat\u0131 i\u00e7in “evrensel” olan, \u00f6teki uygarl\u0131klar i\u00e7in “emperyalizmdir”. Huntington asl\u0131nda b\u00fct\u00fcn bu uygarl\u0131klar\u0131n birbirleri ile yo\u011fun bir \u00e7at\u0131\u015fma i\u00e7inde oldu\u011funu s\u00f6ylemiyor.<\/p>\n O’na g\u00f6re as\u0131l etkile\u015fim, Bat\u0131, \u0130slam ve \u00c7in d\u00fcnyalar\u0131 aras\u0131ndad\u0131r.<\/p>\n Buradaki tehlike de, Bat\u0131’n\u0131n sald\u0131rganl\u0131\u011f\u0131, \u0130slam’\u0131n ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011f\u00fc ve \u00c7in uygarl\u0131\u011f\u0131n\u0131n iddiac\u0131l\u0131\u011f\u0131 aras\u0131ndaki etkile\u015fimin yarataca\u011f\u0131 \u00e7at\u0131\u015fmalardad\u0131r.<\/p>\n Huntington’un tezleri, hem \u0130slam d\u00fcnyas\u0131n\u0131, hem de T\u00fcrkiye’yi yak\u0131ndan ilgilendiren te\u015fhis ve \u00f6nermelerle s\u00fcr\u00fcyor:<\/p>\n Yerel sava\u015flarda, genellikle de, M\u00fcsl\u00fcmanlar ile M\u00fcsl\u00fcman olmayanlar aras\u0131ndaki sava\u015flarda, “akraba \u00fclkeyi tutma” e\u011filimi ortaya \u00e7\u0131kmakta, bu e\u011filim bu t\u00fcr sava\u015flar\u0131n t\u0131rmanma tehlikesini yaratmakta, bu ise onlar\u0131 durdurmak i\u00e7in merkez ya da lider \u00fclkelerin \u00e7abalar\u0131n\u0131 artt\u0131rmalar\u0131na yol a\u00e7maktad\u0131r.<\/p>\n Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi, Amerikan\u0131n Bat\u0131l\u0131 kimli\u011fini yeniden onaylamas\u0131na ve Bat\u0131l\u0131l\u0131lar\u0131n, uygarl\u0131klar\u0131n\u0131n evrensel de\u011fil, tek ve biricik (unique) nitelik ta\u015f\u0131yan bir uygarl\u0131k oldu\u011funu kabul ederek, onu bat\u0131l\u0131 olmayan toplumlardan gelen sald\u0131r\u0131lara kar\u015f\u0131 yenilemek ve korumak icin birle\u015fmelerine ba\u011fl\u0131d\u0131r.<\/p>\n Uygarl\u0131klararas\u0131 bir d\u00fcnya sava\u015f\u0131n\u0131n \u00f6nlenmesi, d\u00fcnya liderlerinin, k\u00fcresel politikalar\u0131n \u00e7ok uygarl\u0131kl\u0131 niteli\u011fini kabul etmelerine ve bu niteli\u011fi s\u00fcrd\u00fcrmek i\u00e7in i\u015fbirli\u011fi yapmalar\u0131na ba\u011fl\u0131d\u0131r.<\/p>\n Bu noktada Huntington’un d\u00fcnya bar\u0131\u015f\u0131n\u0131n korunmas\u0131 konusundaki \u00f6nerilerini de \u00fc\u00e7e indirgemek olanakl\u0131d\u0131r:<\/p>\n Birinci olarak, her uygarl\u0131\u011f\u0131n lideri ya da merkezi olan \u00fclke, \u00f6teki uygarl\u0131klarla olan \u00e7at\u0131\u015fmalara kar\u0131\u015fmaktan ka\u00e7\u0131nmal\u0131d\u0131r.<\/p>\n Bir ba\u015fka deyi\u015fle, uygarl\u0131klar aras\u0131 n\u00fcfuz alanlar\u0131 dikkatle \u00e7izilmeli ve bu alanlara titizlikle riayet edilmelidir.<\/p>\n \u0130kinci olarak, uygarl\u0131klar\u0131n i\u00e7 i\u00e7e ge\u00e7tikleri kar\u0131\u015f\u0131k b\u00f6lgelerde, lider ya da merkez \u00fclkeler birlikte hareket etmeli ve farkl\u0131 uygarl\u0131klardaki \u00fclkelerin birbirleri ile \u00e7at\u0131\u015fmalar\u0131n\u0131 engellemelidir.<\/p>\n \u00dc\u00e7\u00fcnc\u00fc olarak, b\u00fct\u00fcn uygarl\u0131klardaki insanlar, \u00f6teki uygarl\u0131klar ile ortak olan de\u011ferlerini, kurumlar\u0131n\u0131 ve davran\u0131\u015flar\u0131n\u0131 belirlemeye \u00e7al\u0131\u015fmal\u0131d\u0131rlar. \u00c7\u00fcnk\u00fc as\u0131l sava\u015f, Uygarl\u0131k ile uyu\u015fturucu v.b. \u00f6zelliklerle belirlenen Barbarl\u0131k aras\u0131nda olacakt\u0131r. Meksika, Latin-Amerika ve Bat\u0131 uygarl\u0131klar\u0131 aras\u0131nda b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr. G\u00fcney Afrika, Bat\u0131 ve Afrika uygarl\u0131klar\u0131 aras\u0131nda b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr.<\/p>\n Ke\u015fmir, \u0130slam ve Hind uygarl\u0131klar\u0131 aras\u0131nda b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr.<\/p>\n T\u00fcrkiye, \u0130slam ve Bat\u0131 uygarl\u0131klar\u0131 aras\u0131nda b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr.<\/p>\n Rusya, Slav-Ortodoks ve Bat\u0131 uygarl\u0131klar\u0131 aras\u0131nda b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr.<\/p>\n Huntigton bu g\u00f6r\u00fc\u015fleriyle, 21. y\u00fczy\u0131ldaki yeni emperyalizmin k\u00fclt\u00fcrel temellerini atmak istemekte fakat pek de ba\u015far\u0131l\u0131 olamamaktad\u0131r. Sosyal psikolojinin en basit kural\u0131na g\u00f6re, “farkl\u0131l\u0131k” duygusu, yani “onlar” ifadesi, “biz” duygusunun zorunlu besleyicisidir.<\/p>\n Huntington, “bat\u0131 d\u0131\u015f\u0131ndaki uygarl\u0131klar\u0131” “farkl\u0131” ilan ederek, ve zaman i\u00e7inde, ne kadar modernle\u015firlerse modernle\u015fsinler, bu farkl\u0131l\u0131klar\u0131n\u0131 koruyacaklar\u0131n\u0131 s\u00f6yleyerek, Bat\u0131 uygarl\u0131\u011f\u0131 ile insanl\u0131\u011f\u0131n geri kalan k\u0131sm\u0131 aras\u0131na kesin bir “ayr\u0131mc\u0131 \u00e7izgi” \u00e7izmektedir.<\/p>\n Huntirgton \u00f6zet olarak, “Siz farkl\u0131s\u0131n\u0131z, farkl\u0131 kal\u0131n. Bize bula\u015fmay\u0131n” diyor. Huntington, Uygarl\u0131klar\u0131n \u00c7at\u0131\u015fmas\u0131 adl\u0131 kitab\u0131ndaki ana tezlerini Kemalizm’i irdeleyerek ve onu reddederek geli\u015ftiriyor.<\/p>\n Huntington’a g\u00f6re, bat\u0131 uygarl\u0131\u011f\u0131 d\u0131\u015f\u0131ndaki \u00fclkelerin hangi yolla olursa olsun, “bat\u0131l\u0131la\u015fmas\u0131” olanaks\u0131zd\u0131r.<\/p>\n Asl\u0131nda t\u00fcm kitap, “Bat\u0131”n\u0131n “tek ve biricik”, taklit edilemez ve eri\u015filemez bir uygarl\u0131k sahibi oldu\u011fu ve bu \u00f6zelli\u011fini \u00f6teki uygarl\u0131klara kar\u015f\u0131 korumak zorunda bulundu\u011fu tezine dayand\u0131r\u0131ld\u0131\u011f\u0131 i\u00e7in, Atat\u00fcrk’\u00fcn, M\u00fcsl\u00fcman ve feodal bir imparatorluktan, “Bat\u0131l\u0131 ve \u00e7a\u011fda\u015f bir devlet” yaratma projesinin yads\u0131nmas\u0131, do\u011frudan do\u011fruya yazar\u0131n ana tezi haline gelmi\u015f.<\/p>\n Tezinin yanl\u0131\u015fl\u0131\u011f\u0131 bir yana, hi\u00e7 ku\u015fkusuz, T\u00fcrkiye \u00f6rne\u011fini ve Atat\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fc, kitab\u0131n\u0131n ana ekseni yaparak, Mustafa Kemal Atat\u00fcrk’\u00fcn evrensel dehas\u0131n\u0131n ve T\u00fcrkiye’nin gelecek y\u00fczy\u0131lda d\u00fcnya \u00fczerinde “\u00f6rnek” bir \u00fclke olma \u00f6zelli\u011finin \u00f6nemini onaylamak a\u00e7\u0131s\u0131ndan do\u011fru bir te\u015fhiste bulunmu\u015f.<\/p>\n Huntington’a g\u00f6re, Bat\u0131 uygarl\u0131\u011f\u0131 d\u0131\u015f\u0131ndaki \u00fclkelerin bat\u0131l\u0131la\u015fmaya ve modernle\u015fmeye (\u00e7a\u011fda\u015fla\u015fmaya) kar\u015f\u0131 \u00fc\u00e7 tepkisi olu\u015fuyor:<\/p>\n Birinci tepki reddiyecilik. Hem modernle\u015fmenin hem de bat\u0131l\u0131la\u015fman\u0131n yads\u0131nmas\u0131 bi\u00e7iminde geli\u015fiyor. 16. y\u00fczy\u0131ldan 19. y\u00fczy\u0131la kadar Japonya bunun klasik \u00f6rne\u011fi.<\/p>\n \u0130kinci tepki Kemalizm. Hem \u00e7a\u011fda\u015flaman\u0131n hem bat\u0131l\u0131la\u015fman\u0131n kabul edilmesi bi\u00e7iminde ortaya \u00e7\u0131k\u0131yor. \u00d6rnek T\u00fcrkiye.<\/p>\n \u00dc\u00e7\u00fcnc\u00fc tepki reformculuk. \u00c7a\u011fda\u015fla\u015fman\u0131n kabul\u00fc fakat, bat\u0131l\u0131la\u015fman\u0131n yads\u0131nmas\u0131 bi\u00e7iminde olu\u015fuyor. Klasik \u00f6rnek M\u0131s\u0131rda Mehmet Ali Pa\u015fa, \u00c7in’de Ch’ing hanedan\u0131n\u0131n son y\u0131llar\u0131 ve 1870-1920 aras\u0131 Osmanl\u0131 \u0130mparatorlu\u011fu.<\/p>\n Huntington g\u00fcn\u00fcm\u00fczdeki t\u00fcm uygarl\u0131klar\u0131 ve ge\u00e7irdikleri deneyimleri inceleyerek, bu her \u00fc\u00e7 tepkinin de farkl\u0131 nedenlerle, bat\u0131 d\u0131\u015f\u0131ndaki toplumlar\u0131n “Bat\u0131l\u0131la\u015fmas\u0131n\u0131” sa\u011flayamad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor.<\/p>\n B\u00f6ylece, Amerika, Kanada, Bat\u0131 Avrupa ve bir \u00f6l\u00e7\u00fcde Avustralya ile Yeni Zelanda d\u0131\u015f\u0131ndaki \u00fclkelere, “Ne yaparsan\u0131z yap\u0131n, bize benzeyemezsiniz, bizim d\u0131\u015f\u0131m\u0131zda kalmaya mahkumsunuz” diyor.<\/p>\n Huntington T\u00fcrkiye i\u00e7in, bat\u0131 uygarl\u0131\u011f\u0131n\u0131n i\u00e7inde ikinci s\u0131n\u0131f bir \u00fclke olmaktansa, \u0130slam uygarl\u0131\u011f\u0131 i\u00e7inde bir merkez-lider \u00fclke olman\u0131n daha uygun oldu\u011funu belirtiyor.<\/p>\n Atat\u00fcrk’\u00fcn toplumu laikle\u015ftirmesinden dolay\u0131, Osmanl\u0131 \u0130mparatorlu\u011fu’nun \u0130slam uygarl\u0131\u011f\u0131n\u0131n merkez \u00fclkesi olma rol\u00fcn\u00fc T\u00fcrkiye’nin devam ettiremedi\u011fini ve bu rol\u00fc, laik oldu\u011fu i\u00e7in, \u015fimdi de \u00fcstlenemeyece\u011fini belirten Huntington, \u00fclkemiz i\u00e7in bir re\u00e7ete sunma bonk\u00f6rl\u00fc\u011f\u00fcn\u00fc de g\u00f6steriyor:<\/p>\n Bat\u0131’n\u0131n laik ve demokratik d\u00fczeninde yeterince deneyim kazanm\u0131\u015f olan T\u00fcrkiye, art\u0131k \u0130slam aleminin lideri olabilir. Ama bunu yapmas\u0131 i\u00e7in, Rusya’da Lenin’in reddededildi\u011finden daha \u015fiddetle Atat\u00fcrk’\u00fcn miras\u0131n\u0131 yads\u0131mal\u0131d\u0131r. Bu ise ancak hem siyasal hem de dinsel a\u00e7\u0131dan me\u015fruiyet sahibi olan \u00fcstelik de Atat\u00fcrk kalibresinde (terim Huntington’undur) bir lider taraf\u0131ndan ger\u00e7ekle\u015ftirilebilir.<\/p>\n Bu \u00f6neriyi okuyunca insan\u0131n akl\u0131na hemen, “Huntington T\u00fcrkiye’yi neden bu kadar \u00e7ok seviyor? ” sorusu geliyor.<\/p>\n Yani Huntington, sadece teorilerinin do\u011frulu\u011funu kan\u0131tlamak i\u00e7in mi, neredeyse ikiy\u00fcz y\u0131l \u00f6nce Osmanl\u0131 \u0130mparatorlu\u011funda ba\u015flam\u0131\u015f olan bir bat\u0131l\u0131la\u015fma ve \u00e7a\u011fda\u015fla\u015fma s\u00fcrecini geri \u00e7evirmek gibi olanaks\u0131z bir \u00f6neride bulunuyor?<\/p>\n Bir siyaset bilimcinin, \u00f6ne s\u00fcrd\u00fc\u011f\u00fc kuram\u0131n do\u011frulu\u011funu kan\u0131tlamak u\u011fruna, b\u00f6yle tarih, ak\u0131l ve bilim d\u0131\u015f\u0131 bir \u00f6neride bulunmas\u0131n\u0131 anlamak, benim gibi “bilimsel ihtiras sahibi olanlar” i\u00e7in bile \u00e7ok kolay de\u011fil. Kitab\u0131n\u0131n 145’inci sayfas\u0131nda bunu da s\u00f6yl\u00fcyor: Kuzeyden gelen b\u00fcy\u00fck tehlikeye kar\u015f\u0131 T\u00fcrkiye’nin bir siper olarak Bat\u0131 i\u00e7in yarar\u0131 kalmam\u0131\u015ft\u0131r. Art\u0131k, K\u00f6rfez sava\u015f\u0131nda oldu\u011fu gibi, g\u00fcneyden gelen daha k\u00fc\u00e7\u00fck tehditler i\u00e7in olas\u0131 bir m\u00fcttefiktir.<\/p>\n Yani, Sovyetlerin \u00e7\u00f6kmesinden sonra T\u00fcrkiye, Bat\u0131 i\u00e7in ancak Ortado\u011fu petrolleri konusundaki bek\u00e7ilik a\u00e7\u0131s\u0131ndan \u00f6nemlidir.<\/p>\n Eh, gerisini de var\u0131n siz anlay\u0131n: T\u00fcrkiye, Ortado\u011fu petrolleri konusundaki bek\u00e7ili\u011fi, Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n bir \u00fcyesi olarak m\u0131 daha iyi yapar yoksa \u0130slam d\u00fcnyas\u0131n\u0131n lideri olarak m\u0131?<\/p>\n Ayr\u0131ca, \u0130slam diktat\u00f6rl\u00fc\u011f\u00fc ile y\u00f6netilen bir \u00fclke, “d\u0131\u015f politika ve askeri m\u00fcdahale konusundak\u0131 kararlar\u0131” hi\u00e7 ku\u015fkusuz demokratik bir \u00fclkeden \u00e7ok daha kolay al\u0131r.<\/p>\n Huntington’un son derece ayr\u0131nt\u0131l\u0131 dipnotlanm\u0131\u015f ve pek \u00e7ok \u00f6rneklerle dolu kitab\u0131 \u00e7ok etkileyici olmakla birlikte, ilk bak\u0131\u015fta bile g\u00f6ze \u00e7arpan baz\u0131 eksiklik ve tutars\u0131zl\u0131klarla dolu.<\/p>\n Birinci olarak, dine ve k\u00fclt\u00fcre b\u00fcy\u00fck \u00f6nem vermesine kar\u015f\u0131n, tan\u0131mlanan uygarl\u0131klar\u0131n temel nitelikleri ne din, ne mezhep, ne \u0131rk, ne de milliyet baz\u0131nda ayn\u0131.<\/p>\n Bir ba\u015fka deyi\u015fle, Huntington’un s\u0131n\u0131flamas\u0131 bir\u00f6rnek bir k\u00fclt\u00fcrel \u00f6l\u00e7\u00fcte dayanm\u0131yor.<\/p>\n Kimi zaman \u0130slam uygarl\u0131\u011f\u0131 ad\u0131 alt\u0131nda ayn\u0131 dinden olan ama birbirinden \u00e7ok farkl\u0131 nitelik ta\u015f\u0131yan \u00fclkeleri ayn\u0131 gruba koymu\u015f, kimi zaman da ayn\u0131 dinden olan h\u0131r\u0131stiyanlar\u0131 farkl\u0131 gruplara ay\u0131rm\u0131\u015f.<\/p>\n Oysa din baz\u0131nda bir kar\u015f\u0131tl\u0131k ya da belirleyicilik s\u00f6z konusu olsayd\u0131, en az\u0131ndan Musevilik, H\u0131r\u0131stiyanl\u0131k ve M\u00fcsl\u00fcmanl\u0131k gibi \u00fc\u00e7 b\u00fcy\u00fck semavi din ve budizm, ya da bunlar\u0131n mezhepleri, farkl\u0131l\u0131k \u00f6l\u00e7\u00fctleri olarak kullan\u0131lmal\u0131yd\u0131.<\/p>\n \u0130kinci olarak, sayd\u0131\u011f\u0131 uygarl\u0131klar \u00e7er\u00e7evesinde (T\u00fcrkiye ile Libya veya \u0130ran gibi, ya da birbirleriyle y\u0131llarca sava\u015fm\u0131\u015f olan \u0130ran ve Irak gibi) birbirine hi\u00e7 benzemeyen toplumlar ayn\u0131 uygarl\u0131k i\u00e7inde g\u00f6r\u00fclm\u00fc\u015f.<\/p>\n Buna kar\u015f\u0131l\u0131k birbirine \u00e7ok benzeyen toplumlar da (\u00f6zellikle Uzak Do\u011funun budist toplumlar\u0131 ve Bat\u0131’n\u0131n h\u0131ristiyan toplumlar\u0131 gibi) farkl\u0131 uygarl\u0131klar i\u00e7inde birbirine kar\u015f\u0131t olarak al\u0131nm\u0131\u015f.<\/p>\n \u00dc\u00e7\u00fcnc\u00fc olarak, Huntington, k\u00fclt\u00fcrleri birbirine benzer \u00fclkelerin ittifak yapaca\u011f\u0131n\u0131 s\u00f6ylerken \u00e7ok basit bir ger\u00e7e\u011fi, uluslararas\u0131 ili\u015fkilerde, \u00e7\u0131karlar\u0131n, her t\u00fcrl\u00fc duygunun \u00f6n\u00fcne ge\u00e7ti\u011fi ger\u00e7e\u011fini g\u00f6zard\u0131 etmi\u015f. En son \u0130ran-Irak sava\u015f\u0131 bunun son \u00f6rneklerinden biri de\u011fil mi?<\/p>\n Ni\u00e7in 21. y\u00fczy\u0131l, bu ilkenin de\u011fi\u015fmesine ve “k\u00fclt\u00fcrel kimlik” ad\u0131 alt\u0131nda son derece mu\u011flak bir \u00f6l\u00e7\u00fct\u00fcn, ulusal \u00e7\u0131karlar\u0131n, \u00f6zellikle de ekonomik ulusal \u00e7\u0131karlar\u0131n \u00f6n\u00fcne ge\u00e7mesine neden olsun?<\/p>\n D\u00f6rd\u00fcnc\u00fc bir nokta Huntington’un, K\u00fclt\u00fcrel Antropolojide, uygarl\u0131klar\u0131n birbirlerini etkilemelerini a\u00e7\u0131klayan “akk\u00fclt\u00fcrasyon,” ve “ink\u00fclt\u00fcrasyon” denilen, “k\u00fclt\u00fcrle\u015fme” ve “k\u00fclt\u00fcrlenme” s\u00fcre\u00e7lerini g\u00f6zard\u0131 etmesidir. Be\u015finci olarak, Bat\u0131l\u0131la\u015fma ile modernle\u015fme (\u00e7a\u011fda\u015fla\u015fma) ayr\u0131m\u0131, hem net de\u011fil, hem de anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla, modernle\u015fmeyi, sadece teknik olanaklar\u0131n kullan\u0131lmas\u0131 olarak kabul etmesi, do\u011fru de\u011fil.<\/p>\n Yani \u00e7\u00f6lde, elindeki bilgisayarla, sakat bir din ve yanl\u0131\u015f bir Allah anlay\u0131\u015f\u0131na dayal\u0131 olarak kellesini kesece\u011fi insanlar\u0131 izleyen, deve \u00fcst\u00fcndeki bedevi, modern midir?<\/p>\n Alt\u0131nc\u0131 bir nokta ise do\u011frudan do\u011fruya T\u00fcrkiye \u00f6rne\u011finin yanl\u0131\u015f yorumunda ve ayr\u0131ca bu yorumun statik karakterinde yat\u0131yor.<\/p>\n Huntington, modernle\u015fmenin Bat\u0131l\u0131la\u015fma olmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor ve ne denli modernle\u015firse modernle\u015fsinler, farkl\u0131 uygarl\u0131klardaki toplumlar\u0131n uygarl\u0131k de\u011fi\u015ftiremedi\u011fini ve Bat\u0131l\u0131la\u015famad\u0131\u011f\u0131n\u0131 belirtiyor. Hatta bu nedenle, bir de “b\u00f6l\u00fcnm\u00fc\u015f \u00fclkeler” listesi veriyor.<\/p>\n Her modernle\u015fmenin, zorunlu olarak Bat\u0131l\u0131la\u015fma olmad\u0131\u011f\u0131, daha do\u011frusu, modernle\u015fen \u00fclkelerin, kendi \u00f6z k\u00fclt\u00fcrlerini de bir \u00f6l\u00e7\u00fcde koruyarak de\u011fi\u015ftikleri bir ger\u00e7ek.<\/p>\n Fakat belli bir teknolojik d\u00fczeyin, zorunlu toplumsal ve k\u00fclt\u00fcrel de\u011fi\u015fmeleri de birlikte getirdi\u011fi ve bu “bir\u00f6rnekle\u015ftirici” etkinin t\u00fcm k\u00fclt\u00fcrleri birbirine yakla\u015ft\u0131rd\u0131\u011f\u0131 da ayr\u0131 bir ger\u00e7ek.<\/p>\n T\u00fcrkiye acaba \u015fu anda hem k\u00fclt\u00fcr hem de uygarl\u0131k olarak, yani hem yerel hem de evrensel olarak Suudi Arabistan’a ya da \u0130ran’a m\u0131 daha yak\u0131n, yoksa, Bat\u0131ya m\u0131?<\/p>\n Ayr\u0131ca T\u00fcrkiye toplumu nereye do\u011fru de\u011fi\u015fiyor? Irak’a ya da Libya’ya do\u011fru mu yoksa Fransa’ya ya da Almanya’ya do\u011fru mu?<\/p>\n \u0130\u015fte tam bu noktada Huntington’un toplumsal de\u011fi\u015fme s\u00fcrecini yads\u0131yan ve toplumlar\u0131 statik, (hem durgun hem de duragan) varl\u0131klar olarak g\u00f6ren \u00e7\u00f6z\u00fcmlemesinin yanl\u0131\u015fl\u0131\u011f\u0131 da ortaya \u00e7\u0131k\u0131yor.<\/p>\n 1923’den beri h\u0131zlanan bir bi\u00e7imde, asl\u0131nda k\u00f6k\u00fc 1800’lere dayanan bir modernle\u015fme projesi, T\u00fcrkiye’nin g\u00fcndeminde.<\/p>\n Bu proje hi\u00e7 kuk\u015fkusuz T\u00fcrkiye’yi, kendi k\u00fclt\u00fcr\u00fcn\u00fc de koruyarak, Bat\u0131 d\u00fcnyas\u0131n\u0131n bir par\u00e7as\u0131 yapacak.<\/p>\n Bu s\u00fcre\u00e7 belki, Avrupa Birli\u011fi ile de\u011fil, Japonya ile b\u00fct\u00fcnle\u015ferek ger\u00e7ekle\u015fecek, ama mutlaka ger\u00e7ekle\u015fecek.<\/p>\n Yedinci olarak, yine T\u00fcrkiye’yi de ilgilendiren bi\u00e7imde, Bat\u0131l\u0131la\u015fma s\u00fcreci i\u00e7in, \u0130slami de\u011ferlerin t\u00fcm\u00fcyle yads\u0131nmas\u0131 gerekti\u011fini s\u00f6yl\u00fcyor. Oysa b\u00f6yle “toptanc\u0131” yakla\u015f\u0131mlar, \u00e7oktan terkedildi sosyal antropoljide. Huntington, H\u0131r\u0131stiyanl\u0131ktaki b\u00f6l\u00fcnmelere, uygarl\u0131k farkl\u0131la\u015fmas\u0131 a\u00e7\u0131s\u0131ndan a\u015f\u0131r\u0131 de\u011fer ve anlam verirken, \u0130slam\u0131, nedense h>\u00e2 l>\u00e2 ilk \u00e7\u0131kt\u0131\u011f\u0131 andaki gibi, dogmatik, de\u011fi\u015fmez ve daha \u00f6nemlisi “monolitik” bir yap\u0131 olarak kabul etme yanl\u0131\u015f\u0131n\u0131 yap\u0131yor.<\/p>\n Sekizinci bir nokta, k\u00fclt\u00fcrel farkl\u0131l\u0131k, (ister dine dayans\u0131n, ister \u0131rka) bu denli \u00f6nemliyse, neden, k\u00fclt\u00fcrel farkl\u0131l\u0131klar, uygarl\u0131klar aras\u0131 \u00e7at\u0131\u015fmalar\u0131 belirliyor da, ayn\u0131 devletin i\u00e7indeki farkl\u0131 k\u00fclt\u00fcrler a\u00e7\u0131s\u0131ndan i\u015flevsel olmuyor?<\/p>\n \u00d6rne\u011fin, \u00e7okk\u00fclt\u00fcrl\u00fc bir yap\u0131ya sahip olan A.B:D. bu a\u00e7\u0131dan nas\u0131l \u00e7at\u0131\u015fmalara gebe olabilir? Huntington bu konuyu da es ge\u00e7iyor. Onuncu bir nokta, “uygarl\u0131klararas\u0131 \u00e7at\u0131\u015fmalardan ka\u00e7\u0131n\u0131lmas\u0131” g\u00f6r\u00fc\u015f\u00fcn\u00fcn, \u00e7ok yak\u0131n tarihte ve g\u00fcn\u00fcm\u00fczde tan\u0131k oldu\u011fumuz Amerika’n\u0131n K\u00f6rfez sava\u015f\u0131 ger\u00e7e\u011fi ile do\u011frudan \u00e7at\u0131\u015f\u0131yor olmas\u0131d\u0131r.<\/p>\n G\u00fcn\u00fcm\u00fczdeki ger\u00e7eklerle bile uzla\u015famayan ve daha da \u00f6nemlisi bu ger\u00e7ekler yanl\u0131\u015f ise, do\u011fru yolu g\u00f6stermekte de hi\u00e7 bir ipucu veremeyen ve ba\u015far\u0131 g\u00f6steremeyen bir kuram, gelece\u011fi ne denli a\u00e7\u0131klayabilir?<\/p>\n Bence Huntington’un bu \u00e7ok tart\u0131\u015fmal\u0131 ve bilimsel olmaktan \u00e7ok, spek\u00fclatif nitelik ta\u015f\u0131yan \u00e7al\u0131\u015fmas\u0131n\u0131n tek bir do\u011fru yan\u0131 var, o da b\u00fct\u00fcn k\u00fclt\u00fcrlerin, uyu\u015fturucu ile, r\u00fc\u015fvetle ve kara para ile sava\u015fmak zorunda oldu\u011fu ve bu konuda uygarl\u0131klar ve devletleraras\u0131 i\u015fbirli\u011finin ger\u00e7ekle\u015ftirilme zorunlulu\u011fu. A.B.D. ya da Bat\u0131 Avrupa olarak, bir yandan d\u00fcnyada insan haklar\u0131n\u0131n \u015fampiyonlu\u011funu yapacaks\u0131n\u0131z, ve bu konuda t\u00fcm insanl\u0131ktan ger\u00e7ek bir destek alacaks\u0131n\u0131z, \u00f6te yandan, kendi uygarl\u0131\u011f\u0131n\u0131z d\u0131\u015f\u0131ndaki t\u00fcm k\u00fclt\u00fcrleri a\u015fa\u011f\u0131lay\u0131p onlara kar\u015f\u0131 bir “ha\u00e7l\u0131 ruhu” ile sald\u0131racaks\u0131n\u0131z. Huntington’un T\u00fcrkiye ile ili\u015fkili olarak \u00f6nerdi\u011fi, Atat\u00fcrk’\u00fcn miras\u0131n\u0131n oldu\u011fu gibi yads\u0131nmas\u0131 ve T\u00fcrkiye’nin yedinci y\u00fczy\u0131l \u0130slam uygarl\u0131\u011f\u0131na d\u00f6nmesi, yani bir \u015feriat devletine geri gitmesi ise yaln\u0131z T\u00fcrkiye’nin de\u011fil, tarihin ve bilimin ger\u00e7eklerine de ayk\u0131r\u0131d\u0131r.<\/p>\n \u00c7\u00fcnk\u00fc Atat\u00fcrk, hem T\u00fcrkiye’ye hem de insanl\u0131\u011fa, Hitler fa\u015fizmi ya da Stalin kom\u00fcnizmi gibi tarihsel bir parantez de\u011fil, tarihin ak\u0131\u015f\u0131n\u0131 yakalam\u0131\u015f bir devrimcinin, insanl\u0131\u011f\u0131n geli\u015fme s\u00fcrecine uygun at\u0131l\u0131m uygulamalar\u0131n\u0131 getirmi\u015f bir devrimcidir.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":" Emre Kongar Sovyetler Birliği’nin çöküşünden sonra ortaya atılan en önemli tez, Fukuyama’nın seslendirdiği “Tarihin, yani ideolojilerin sonu geldi, artık, liberalizm her yerde ve her şeye egemen” anlayışı idi. Fukuyama, bu bence yanlış ama çok önemli kitabında insanlararası farklılıkların artık başka alanlarda aranacağını belirtiyordu. Şimdi bir başka Amerikalı Siyaset Bilimcisi, Samuel P. Huntington, Fukuyama’nın bıraktığı yerden 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<\/p>\n
\nBug\u00fcnk\u00fc d\u00fcnyada insanlararas\u0131 farkl\u0131l\u0131klar art\u0131k esas olarak k\u00fclt\u00fcreldir.
\nEskiden insanlara “Hangi taraftans\u0131n?” diye sorarlard\u0131.<\/p>\n
\nModernle\u015fme s\u00fcreci, Bat\u0131l\u0131la\u015fmadan ba\u015fka bir \u015feydir ve ne anlaml\u0131 bir b\u00fct\u00fcnl\u00fc\u011f\u00fc olan evrensel bir uygarl\u0131k, ne de bat\u0131l\u0131 olmayan toplumlar\u0131n bat\u0131l\u0131la\u015fmas\u0131 sonucunu vermektedir.<\/p>\n
\nBat\u0131’n\u0131n g\u00f6reli etkisi azalmaktad\u0131r.<\/p>\n
\nM\u00fcsl\u00fcmanlar, \u0130slam \u00fclkelerindeki ve kom\u015fular\u0131ndaki istikrar\u0131 bozacak bir n\u00fcfus patlamas\u0131 ya\u015famaktad\u0131r.<\/p>\n
\nBu \u00e7at\u0131\u015fmalar\u0131n en ciddileri, \u0130slam uygarl\u0131\u011f\u0131 ve \u00c7in uygarl\u0131\u011f\u0131 ile Bat\u0131 uygarl\u0131\u011f\u0131 aras\u0131nda olanlard\u0131r.<\/p>\n<\/p>\n
\n* * *
\nB\u00fct\u00fcn bu \u00e7\u00f6z\u00fcmlemeleri s\u0131ras\u0131nda Huntington, birden \u00e7ok uygarl\u0131\u011f\u0131n etkisinde olan \u00fclkeler i\u00e7in “b\u00f6l\u00fcnm\u00fc\u015f \u00fclkeler” diyor:<\/p>\n
\nEski Yugoslavya, Bat\u0131, \u0130slam ve Slav-Ortodoks uygarl\u0131klar\u0131 aras\u0131nda b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr.<\/p>\n<\/p>\n
\nBat\u0131 uygarl\u0131\u011f\u0131n\u0131n de\u011ferlerinin evrensel olmad\u0131\u011f\u0131n\u0131, bunlar\u0131n yaln\u0131zca Bat\u0131ya \u00f6zg\u00fc oldu\u011funu s\u00f6yleyerek, d\u00fcnyan\u0131n geri kalan k\u0131sm\u0131n\u0131 “farkl\u0131” ilan etmektedir.<\/p>\n
\nBunun ard\u0131nda da hisssedilen ama i\u015fitilmeyen bir ba\u015fka varsay\u0131m var:
\n“Bat\u0131 kendi kendine yeter. Sizin d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131z sayesinde kendi kendini de yenileyecektir. D\u00fcnyan\u0131n s\u0131n\u0131rl\u0131 olanaklar\u0131n\u0131n kullan\u0131lmas\u0131nda ise, sizler ancak bizim uygun g\u00f6rece\u011fimiz \u00f6l\u00e7\u00fcde payla\u015f\u0131m s\u00fcrecine kat\u0131labilirsiniz. Modernle\u015fme ve benzeri s\u00fcre\u00e7lerle, bize benzedi\u011finizi ve sofraya e\u015fit ko\u015fullarla oturaca\u011f\u0131n\u0131z\u0131 san\u0131yorsan\u0131z aldan\u0131yorsunuz”.<\/p>\n<\/p>\n<\/p>\n<\/p>\n
\nAsl\u0131nda mensup oldu\u011fu Bat\u0131 uygarl\u0131\u011f\u0131n\u0131 tek ve biricik olarak tan\u0131mlayan ve onu eri\u015filmez bulan Huntington’un T\u00fcrkiye’ye \u00f6nerdi\u011fi bu \u00e7\u00f6z\u00fcm\u00fcn, kendi uygarl\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan k\u00fc\u00e7\u00fck(!) bir de avantaj\u0131 var:<\/p>\n<\/p>\n
\nT\u00fcm tarih bize, devletleraras\u0131 ili\u015fkilerde duygular\u0131n ve k\u00fclt\u00fcrel kimliklerin de\u011fil, \u00e7\u0131karlar\u0131n daha \u00f6nemli rol oynad\u0131\u011f\u0131n\u0131 \u00f6\u011fretmiyor mu?<\/p>\n
\nBirbirleri ile temasta olan uygarl\u0131klar ya da k\u00fclt\u00fcrler, zamanla ka\u00e7\u0131n\u0131lmaz olarak birbirlerini etkiler ve birbirlerinden etkilenirler. B\u00f6ylece gittik\u00e7e birbirlerine benzemeye ba\u015flarlar. Bu nedenle de pek \u00e7ok k\u00fclt\u00fcr\u00fc ya da uygarl\u0131\u011f\u0131 \u00e7ok kesin \u00e7izgilerle birbirlerinden ay\u0131rd etmek olanaks\u0131zd\u0131r. \u00d6rne\u011fin, Bat\u0131 uygarl\u0131\u011f\u0131 ile Latin-Amerika uygarl\u0131\u011f\u0131n\u0131n ortak y\u00f6nleri, farkl\u0131l\u0131klar\u0131ndan daha fazla de\u011fil midir?<\/p>\n
\nDokuzuncu bir nokta, \u00f6zellikle k\u00fclt\u00fcrel a\u00e7\u0131dan b\u00f6l\u00fcnm\u00fc\u015f \u00fclkeleri de\u011ferlendirirken, se\u00e7men davran\u0131\u015f\u0131n\u0131n, yani oy da\u011f\u0131l\u0131mlar\u0131n\u0131n belirleyici oldu\u011funu d\u00fc\u015f\u00fcnmesi, bu nedenle de uygarl\u0131k ayr\u0131m\u0131 gibi temel k\u00fclt\u00fcrel bir konu ile g\u00fcnl\u00fck siyasal tercihlerin bire bir \u00f6rt\u00fc\u015ft\u00fc\u011f\u00fc gibi bir yanl\u0131\u015fa d\u00fc\u015fmesi, \u00fcstelik bu yakla\u015f\u0131m\u0131na kar\u015f\u0131n, T\u00fcrkiye’deki durumu da yanl\u0131\u015f yorumlamas\u0131, y\u00fczde 20 oy alan bir partiyi neredeyse halk\u0131n \u00e7o\u011funlu\u011fu gibi g\u00f6stererek, Refah Partisi’nin “y\u00fczde 99’u M\u00fcsl\u00fcman olan T\u00fcrkiye’de biz \u00e7o\u011funlu\u011fu temsil ediyoruz” s\u00f6ylemi ile yapt\u0131\u011f\u0131 propagandada d\u00fc\u015ft\u00fc\u011f\u00fc ayn\u0131 hatay\u0131 tekrarlamas\u0131d\u0131r.<\/p>\n<\/p>\n
\nBu \u00f6nerisi bir yana, Bat\u0131 d\u00fcnyas\u0131n\u0131 y\u00f6netenlerin, Huntington’un \u015f\u00f6venizme yak\u0131n duran ve tam bir ayr\u0131mc\u0131l\u0131\u011f\u0131 te\u015fvik eden genel kuram\u0131na \u00e7ok prim vereceklerini sanm\u0131yorum.<\/p>\n
\nBu denli ikiy\u00fczl\u00fcl\u00fck, uluslararas\u0131 ahlak (yani ahlaks\u0131zl\u0131k) a\u00e7\u0131s\u0131ndan olanakl\u0131 olsa bile, “k\u00fcreselle\u015fen d\u00fcnyam\u0131zda” gizlice becerilebilecek bir davran\u0131\u015f gibi g\u00f6z\u00fckm\u00fcyor.<\/p>\n