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Tarihsel ve \u0130deolojik Tarihsel s\u00fcre\u00e7 \u201cAvrupa\u2019da kapitalizmin do\u011fu\u015funda Ortado\u011fu\u2019nun belirleyici \u00a0\u00a0\u00a0\u00a0 <\/span>Ha\u00e7l\u0131 seferleri \u00a0\u00a0 <\/span>\u201cAvrupa sosyal \u00a0\u00a0\u00a0\u00a0 <\/span>Hindistan, \u00c7in ve \u00a0\u00a0\u00a0 <\/span>Bu tarihsel \u00a0\u00a0\u00a0 <\/span>Hem geleneksel \u201cAvrupa merkezli sosyal bilim egemenlik kokmaktad\u0131r. Ya \u00a0\u00a0\u00a0 <\/span>Oryantalizm Bat\u0131l\u0131 \u00a0\u00a0\u00a0\u00a0 <\/span>Said\u2019e g\u00f6re, \u00a0\u00a0\u00a0 <\/span>Said, kimi zaman \u00a0\u00a0\u00a0 <\/span>Said genel olarak \u00a0\u00a0\u00a0 <\/span>Said\u2019in genel \u00a0\u00a0\u00a0 <\/span>Evrensel de\u011ferler \u00a0\u00a0 <\/span>\u201cRealist bir Kapitalist d\u00fcnya-ekonomisinin belirliliklerinden birisi, bu \u00a0\u00a0\u00a0 <\/span>Said, bizzat \u00a0\u00a0\u00a0 <\/span>B\u00fcy\u00fck anlat\u0131lara \u00a0\u00a0\u00a0 <\/span>Bu y\u00fczden \u00a0\u00a0\u00a0 <\/span>\u201cElli y\u0131l\u0131 a\u015fk\u0131n Ali R\u0131zgar<\/p>\n K\u00fcrdistan Stratejik Ara\u015ft\u0131rmalar Merkezi<\/p>\n www.lekolin.org \u2013 www.lekolin.net \u2013 www.lekolin.info\u00a0\u00a0 <\/span><\/p>\n \u00a0<\/p>\n \t<\/p>\n
\nGeli\u015fimi<\/strong><\/p>\n
\ni\u00e7erisinde t\u00fcm egemen s\u0131n\u0131flar kendi \u00e7\u0131karlar\u0131n\u0131 geni\u015f kitlelerin \u00e7\u0131kar\u0131 gibi
\nsunmak ve s\u00f6z konusu \u00e7\u0131karlar etraf\u0131nda \u00f6rg\u00fctlemek i\u00e7in bir tak\u0131m ideolojilere
\nba\u015fvurmaktan geri durmam\u0131\u015flard\u0131r. Toplumlar\u0131n yapay, k\u00fclt\u00fcrel temellerde
\nb\u00f6l\u00fcnerek toplumsal \u00e7eli\u015fkilerin ve maddi s\u0131n\u0131fsal \u00e7\u0131karlar\u0131n \u00fczerinin, farkl\u0131
\nmedeniyetlerin \u00e7at\u0131\u015fmas\u0131 bi\u00e7iminde g\u00f6sterilmesi y\u00f6ntem olarak hi\u00e7te yeni bir
\n\u015fey de\u011fildir. Tarih, H\u0131ristiyanl\u0131k ya da \u0130slam ad\u0131na yap\u0131lan, ama ger\u00e7ekte
\negemen g\u00fc\u00e7lerin \u00e7at\u0131\u015fmas\u0131ndan ba\u015fka bir \u015fey olmayan nice sava\u015flara tan\u0131kl\u0131k
\netmi\u015ftir.\u00a0 <\/span>Do\u011fu ile Bat\u0131 uygarl\u0131klar\u0131n\u0131n
\ndinler \u00fczerinden kar\u015f\u0131 kar\u015f\u0131ya gelmesi bi\u00e7iminde sunulan ha\u00e7l\u0131 seferleri bunun
\n\u00e7arp\u0131c\u0131 bir \u00f6rne\u011fidir. Oysa bu sava\u015flar, dinler ya da uygarl\u0131klar aras\u0131 bir
\nsava\u015f de\u011fil, d\u00f6nemin egemen g\u00fc\u00e7lerinin ticaret tollar\u0131n\u0131 ele ge\u00e7irmek i\u00e7in
\nba\u015flatt\u0131klar\u0131 iktidarla\u015fma ve hegamonik g\u00fc\u00e7 sava\u015flar\u0131yd\u0131.<\/p>\n
\nkatk\u0131s\u0131 H\u0131ristiyanl\u0131kla ba\u011flant\u0131l\u0131d\u0131r. Ortado\u011fu\u2019nun 10.y\u00fczy\u0131la kadar Avrupa\u2019n\u0131n
\nahlak\u0131n\u0131 belirlemeyi tamamlad\u0131\u011f\u0131, feodal Avrupa\u2019n\u0131n do\u011fu\u015funda temel rol
\noynad\u0131\u011f\u0131( hem siyasi hem dini), ha\u00e7l\u0131 sava\u015flar\u0131yla bir kez daha Ortado\u011fu\u2019nun
\nAvrupa\u2019ya ta\u015f\u0131nd\u0131\u011f\u0131n\u0131 belirtmek gerekir. T\u00fcm bu hususlar olmazsa olmaz
\nbelirleyici \u00f6zelliklerdir. (A.\u00d6CALAN)\u00a0 <\/span><\/p>\n
\nsonras\u0131nda Bat\u0131l\u0131 g\u00fc\u00e7lerin Do\u011fu\u2019ya olan ilgisi daha da artm\u0131\u015ft\u0131r. Bilginin
\nba\u015fl\u0131ca nedeni: birincisi, ha\u00e7l\u0131 seferleri beraberinde ticari ili\u015fkileri de
\ngeli\u015ftirmi\u015f, Venedik, Cenova ve Fransa\u2019n\u0131n liman kentleri ile M\u0131s\u0131r, Suriye ve
\nt\u00fcm Do\u011fu d\u00fcnyas\u0131na uzanan bir ticaret a\u011f\u0131 kurulmu\u015ftur. Dolay\u0131s\u0131yla Do\u011fu ticari
\n\u00e7\u0131karlar a\u00e7\u0131s\u0131ndan \u00f6nem kazanm\u0131\u015ft\u0131r. \u0130kincisi, feodal beylikler \u00e7\u00f6z\u00fcl\u00fcp
\nyerlerine merkezi krall\u0131klar kurulmaya ba\u015flarken, ticaretle birlikte yeni bir
\ns\u0131n\u0131f, burjuvazi de geli\u015fmeye ba\u015flam\u0131\u015ft\u0131r. Bu geli\u015fmelerin etkisiyle 1312\u2019de
\nViyana\u2019da toplanan Kiliseler \u015euras\u0131 Paris, Oxford, Bologna, Avignon ve Salamanca
\n\u00fcniversitelerinde \u015eark k\u00fclt\u00fcr\u00fcn\u00fcn ara\u015ft\u0131r\u0131lmas\u0131 ve dillerinin \u00f6\u011frenilmesi i\u00e7in
\nk\u00fcrs\u00fcler kurulmas\u0131 karar\u0131 al\u0131nm\u0131\u015ft\u0131r. B\u00f6ylece Bat\u0131\u2019da \u015eark\u0131n incelenmesi
\nakademik meslek d\u00fczeyine y\u00fckselecek ve bir Do\u011fu bilimi dal\u0131 do\u011facakt\u0131r.<\/p>\n
\nbilimcileri bo\u015funa Do\u011fu\u2019nun takibine \u00e7\u0131kmam\u0131\u015ft\u0131r. Ama ellerindeki Oryantalizm,
\nger\u00e7e\u011fi anlatmaktan \u00e7ok uzakt\u0131r. Bu \u00e7abalar\u0131 \u00f6n s\u00f6m\u00fcrgeci niyetler ta\u015f\u0131sa bile,
\nas\u0131l amac\u0131n bu olmad\u0131\u011f\u0131n\u0131,\u00a0 <\/span>Avrupa\u2019n\u0131n
\nuygarla\u015fma \u00f6yk\u00fcs\u00fcn\u00fc anlamak oldu\u011funu belirtmek daha do\u011fru bir ifade olacakt\u0131r.
\n\u00c7\u00fcnk\u00fc Avrupa\u2019y\u0131 \u00e7eli\u015fki, sorun ve sava\u015flar\u0131yla anlaman\u0131n yolu \u00f6zellikle
\nYak\u0131ndo\u011fu\u2019yu \u00e7\u00f6zmekten ge\u00e7er. (A.\u00d6CALAN) <\/p>\n
\nOrtado\u011fu\u2019nun bir b\u00f6l\u00fcm\u00fcn\u00fcn s\u00f6m\u00fcrgele\u015ftirilmesiyle birlikte do\u011fu\u2019ya ilgi daha da
\nartacakt\u0131r. 1798\u2019de M\u0131s\u0131r seferine \u00e7\u0131kan Napolyon Bonaparte\u2019\u0131n gemisinde bir
\n\u015eark uzman\u0131 ekibi de yer alm\u0131\u015ft\u0131r. 1800\u2019l\u00fc y\u0131llar\u0131n ilk yar\u0131s\u0131ndan ba\u015flayarak
\nAmerika ve Avrupa\u2019da pek \u00e7ok \u015eark Derne\u011fi kurulmu\u015ftur. Akademilerin yan\u0131 s\u0131ra
\nbu dernekler de ara\u015ft\u0131rmalar yaparak konferanslar d\u00fczenliyorlard\u0131. Yay\u0131nlanan
\nkitaplarda ve konferanslarda a\u015fa\u011f\u0131lay\u0131c\u0131 nitelemelerde bulunuyorlard\u0131. \u015eak\u0131n
\nbilim adam\u0131 \u00e7\u0131kartamayaca\u011f\u0131, d\u00fc\u015f\u00fcncelerinin s\u0131n\u0131rl\u0131 oldu\u011fu, kendi kendilerini
\ny\u00f6netemeyeceklerini, uygarla\u015ft\u0131r\u0131lmalar\u0131 gerekti\u011fi fikrini inceltilmi\u015f y\u00f6ntemler
\nkullanarak kan\u0131tlamaya \u00e7al\u0131\u015f\u0131yorlard\u0131. Neredeyse t\u00fcm burjuva ayd\u0131nlar bu \u0131rk\u00e7\u0131
\nkoroya kapt\u0131rm\u0131\u015flard\u0131 kendilerini. Victor Hugo\u2019dan, Flaubert\u2019e kadar pek \u00e7ok
\nayd\u0131n, romanlar\u0131nda \u015earkl\u0131lar\u0131 k\u00fc\u00e7\u00fcms\u00fcyor ve cinsellikten ba\u015fka bir \u015fey
\nd\u00fc\u015f\u00fcnmeyen \u015fehvet d\u00fc\u015fk\u00fcn\u00fc yarat\u0131klar bi\u00e7iminde betimliyorlard\u0131. Bat\u0131 geli\u015fmi\u015f
\n\u00fcst\u00fcn bir medeniyetin ve k\u00fclt\u00fcr\u00fcn temsilcisiydi ve d\u00fcnya Bat\u0131\u2019n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc
\nve egemenli\u011fini kabul etmeliydi. <\/p>\n
\ngeli\u015fim s\u00fcrecinde \u015earkiyat\u00e7\u0131l\u0131k bir d\u00fc\u015f\u00fcnce sistemi olarak do\u011fmu\u015f ve g\u00fcn\u00fcm\u00fcze
\nkadar gelmi\u015ftir. Bat\u0131 i\u00e7in \u015earkl\u0131lar, sadece co\u011frafi ko\u015fullar gere\u011fi do\u011fuda
\nya\u015fayanlar\u2019 demek de\u011fildir. 18. yy da Do\u011fubilimi ya da Bat\u0131 dillerindeki ad\u0131yla
\nOryantalizm, Do\u011fu\u2019yu ayn\u0131 zamanda ekonomik, siyasal, sosyal, k\u00fclt\u00fcrel, dinsel
\nve askeri y\u00f6nleriyle de tan\u0131mlam\u0131\u015ft\u0131r. Bu tan\u0131ma g\u00f6re Do\u011fu ayn\u0131 zamanda \u0130ngiliz
\nve Frans\u0131z imparatorluklar\u0131n\u0131n Ortado\u011fu\u2019daki topraklarda edindikleri
\ns\u00f6m\u00fcrgeler(ne yaz\u0131k ki!) y\u00f6netilmesi gereken insan y\u0131\u011f\u0131nlar\u0131d\u0131r. Bat\u0131l\u0131 egemen
\ng\u00fc\u00e7lerin s\u00f6m\u00fcrgeci emelleriyle do\u011frudan \u00f6rt\u00fc\u015fen bir \u015fark imaj\u0131 yarat\u0131lm\u0131\u015ft\u0131r.
\nAra\u015ft\u0131rmac\u0131lar\u0131n b\u00fcy\u00fck bir \u00e7o\u011funlu\u011fu Do\u011fu\u2019yu d\u00fc\u015fman olarak g\u00f6steriyor ve Do\u011fu
\nuygarl\u0131klar\u0131n\u0131n birikimini yok say\u0131yorlard\u0131. Tarihsel geli\u015fim \u00e7izgisinden
\nkopart\u0131lm\u0131\u015f, soyut ve Oryantalist uzmanlar\u0131n g\u00f6r\u00fc\u015fleriyle yeniden yarat\u0131lm\u0131\u015f
\nbir Do\u011fu s\u00f6z konusudur. \u00c7izilen tasvire g\u00f6re Do\u011fu kimi y\u00f6nleriyle ilgin\u00e7,
\negzotik, ama ayn\u0131 zamanda barbar, k\u00fclt\u00fcrel olarak geri, cahil bir co\u011frafyad\u0131r.
\nHintliler, \u00c7inliler ve \u00d6zellikle de \u015feytan\u0131n soyu olmakla su\u00e7lanan M\u00fcsl\u00fcmanlar
\na\u015fa\u011f\u0131lan\u0131yor, hor g\u00f6r\u00fcl\u00fcyordu. Yay\u0131nlanan kitaplarda Do\u011fu insan\u0131na dair bitmez
\nt\u00fckenmez, akla hayale s\u0131\u011fmaz a\u015fa\u011f\u0131lay\u0131c\u0131 \u00f6yk\u00fcler anlat\u0131l\u0131yordu. Bat\u0131n\u0131n, Do\u011fu
\ni\u00e7in uydurdu\u011fu genellemeler ilk \u00f6nce s\u00f6m\u00fcrgeyi y\u00f6netme kademesinde ba\u015flam\u0131\u015ft\u0131r.
\n\u0130ktidar\u0131n en \u00fcst kademesinden ba\u015flayan ( daha \u00f6nce \u2018\u015fark kendini temsil
\nedebilseydi ederdi zaten\u2019 c\u00fcmlesiyle) \u2018onlar hi\u00e7bir \u015feyden anlamazlar mant\u0131\u011f\u0131\u2019
\nt\u00fcm pratiklere yans\u0131m\u0131\u015ft\u0131r. Ba\u011f\u0131ml\u0131 \u0131rklar kendileri i\u00e7in neyin hay\u0131rl\u0131
\noldu\u011funu bilme becerisine sahip de\u011fildir. Ko\u015fullar y\u00f6reden y\u00f6reye ufak
\nfarkl\u0131l\u0131klar g\u00f6sterse de \u015earkl\u0131lar hemen hemen her yerde ayn\u0131 bi\u00e7imde \u00e7ekilip,
\n\u00e7evrilebilinirdi. Buna g\u00f6re de, ne bir Arap\u2019\u0131n, ne Hintli\u2019nin ne de bir T\u00fcrk\u2019\u00fcn
\nBat\u0131l\u0131 g\u00f6z\u00fcnde fark\u0131 yoktur. \u015eark, Bat\u0131\u2019n\u0131n belirledi\u011fi s\u0131fatlara uyuyorsa
\n\u015earkt\u0131r.<\/p>\n
\n\u015earkiyat\u00e7\u0131lar hem de Kissinger, k\u00fclt\u00fcrler aras\u0131ndaki farkl\u0131l\u011f\u0131, \u00f6nce bu
\nk\u00fclt\u00fcrleri ay\u0131ran bir cephe yaratarak, ard\u0131ndan da Bat\u0131\u2019y\u0131 \u00f6teki\u2019ne hakim
\nolmaya, onu denetim alan\u0131nda tutmaya, olmazsa (\u00fcst\u00fcn bilgisi, uzla\u015ft\u0131r\u0131c\u0131 g\u00fcc\u00fc
\nsayesinde) y\u00f6netmeye davet ederek a\u00e7\u0131klar. Bu militanca ayr\u0131mlaman\u0131n, hangi
\nama\u00e7lar ad\u0131na, neler pahas\u0131na korundu\u011funu an\u0131msatmak \u00f6nemlidir. Bu
\nyorumlar\u0131yla, \u015farkiyat\u00e7\u0131l\u0131\u011f\u0131n en nihayetinde ger\u00e7ekli\u011fin siyasal bir tasavvur
\noldu\u011funu ve bu tasavvurun yap\u0131s\u0131 tan\u0131d\u0131k ile yabanc\u0131 aras\u0131ndaki fark\u0131 daha da
\nkeskinle\u015fti\u011fini belirtmektedir. \u00d6te yandan 19.yy\u2019da bu \u00f6tekile\u015ftirme projesin
\nBat\u0131n\u0131n kendi i\u00e7in olu\u015fturdu\u011fu imajda ayr\u0131ca incelemeye de\u011ferdir: \u2018\u2019 hi\u00e7bir
\n\u015farkl\u0131n\u0131n bir bat\u0131l\u0131y\u0131 ya\u015flan\u0131p bozulmu\u015f haliyle g\u00f6rmesine izin verilmedi\u011fi
\ngibi, hi\u00e7bir Bat\u0131l\u0131 da kendi g\u00f6r\u00fcnt\u00fcs\u00fcn\u00fcn ba\u011f\u0131ml\u0131 \u0131rk\u0131n g\u00f6zlerinde din\u00e7, ak\u0131lc\u0131
\nve her zaman tetikte olan gen\u00e7 bir Raca\u2019dan farkl\u0131 bir \u015fey olarak yans\u0131ma
\nolas\u0131l\u0131\u011f\u0131na katlanmak zorunda kalmad\u0131.T\u00fcm bu analizlerin \u0131\u015f\u0131\u011f\u0131nda
\n\u015earkiyat\u00e7\u0131l\u0131\u011f\u0131 ve \u015eark\u0131, Bat\u0131 taraf\u0131ndan \u00e7e\u015fitli nedenlerden \u00f6t\u00fcr\u00fc
\ns\u0131n\u0131fland\u0131r\u0131lm\u0131\u015f, kendisinden korkulan ama \u00fczerine ahkam da kesilen,
\ny\u00f6netilen-y\u00f6netilmesi gereken, yapay bir \u00f6tekilik hali olarak tan\u0131mlayabiliriz.<\/p>\n
\negemen k\u0131lar yada egemenlik alt\u0131na al\u0131r. Halbuki bize gerekli olan demokratik
\n\u00f6zne olmak ve adilce payla\u015fmakt\u0131r. Avrupa sosyal bilimi \u00f6z\u00fcnde liberalizmdir
\nbir ideolojidir. Ama bu ger\u00e7ekli\u011fini o denli g\u00f6r\u00fcnmez k\u0131lm\u0131\u015ft\u0131r ki, b\u00fcy\u00fck
\nmuhalif ele\u015ftirmenler bile \u00f6z\u00fcmseme g\u00fcc\u00fcn\u00fc g\u00f6sterebilmi\u015ftir. Anti-Avrupac\u0131l\u0131k
\nda Avrupa merkezli d\u00fc\u015f\u00fcncenin bir par\u00e7as\u0131d\u0131r. Avrupa\u2019n\u0131n Do\u011fu\u2019da, Do\u011fu\u2019nun
\nAvrupa\u2019da oldu\u011fundan hareketle, hangi de\u011ferlerimizin evrensel oldu\u011funu bilerek
\ntutum geli\u015ftirilmelidir. Avrupa\u2019n\u0131n bir\u00e7ok de\u011feri \u00f6z de\u011ferlerimizin bug\u00fcn\u00fcd\u00fcr,
\ngeli\u015ftirilmi\u015f halidir. (A.\u00d6CALAN) <\/p>\n
\ns\u00f6m\u00fcrgeci g\u00fc\u00e7ler i\u00e7in yol a\u00e7\u0131c\u0131 bir rol \u00fcstlenmi\u015ftir ara\u015ft\u0131rmalar yap\u0131lm\u0131\u015f,
\n\u015eark dilleri \u00f6\u011frenilmi\u015f, s\u00f6m\u00fcrgeci g\u00fc\u00e7ler i\u00e7in sadece ideolojik arg\u00fcmanlar
\nde\u011fil, stratejide \u00fcretilmi\u015ftir. Entelekt\u00fcel d\u00fcnya, sessizce y\u00fcr\u00fct\u00fclen bir Bat\u0131
\nideolojisi olan Oryantalizmin bu kadar net tan\u0131mlanabilmesini bir anlamda
\n20.yy\u2019\u0131n en \u00f6nemli ara\u015ft\u0131rmac\u0131lar\u0131ndan olan Edward Said\u2019e bor\u00e7ludur. Said,
\nkitab\u0131nda Bat\u0131l\u0131 akademik d\u00fcnyan\u0131n Ortado\u011fu\u2019ya (\u00e7\u00fcnk\u00fc do\u011fudan anla\u015f\u0131lan kutsal
\ntopraklar ve Ortado\u011fu s\u00f6m\u00fcrgeleridir) ve islamiyet\u2019e\u00a0 <\/span>bak\u0131\u015f\u0131ndaki ikiy\u00fczl\u00fcl\u00fc\u011f\u00fc, edebi metinler
\n\u00fcst\u00fcnden giderek ortaya sermi\u015f ve akademiye s\u0131\u00e7rayan yaz\u0131n\u0131n nas\u0131l
\nsistematikle\u015ftirerek, d\u00fc\u015f\u00fcnce ve y\u00f6netim felsefesine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131klamaya
\n\u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Kaman\u2019\u0131n yorumuyla \u015eark \u00fcst\u00fcne \u2018bilgi\u2019 edinme s\u00fcrecinin, \u015eark
\n\u00fczerinde \u2018iktidar\u2019 kurma s\u00fcrecine nas\u0131l ba\u011fland\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015f ve
\n\u2018Oryantalizmin ipli\u011fini pazara\u2019 \u00e7\u0131karm\u0131\u015ft\u0131r. Edward Said, \u015earkiyat\u00e7\u0131l\u0131kta iki
\ny\u00fczy\u0131l\u0131 a\u015fk\u0131n detayl\u0131 bir metinler ve yazarlar dizini ortaya koyarak, Bat\u0131n\u0131n
\n\u00fcst\u00fcn medeniyet maskesi ard\u0131na saklanarak s\u00fcrd\u00fcrd\u00fc\u011f\u00fc s\u00f6m\u00fcrgecili\u011fin en bilindik
\nsembollerini g\u00f6zler \u00f6n\u00fcne sermi\u015ftir. Said\u2019e g\u00f6re, \u015earkiyat\u00e7\u0131l\u0131k do\u011funun
\nbizatihi kendisinden daha ziyade Bat\u0131l\u0131 bilinci ile ilgili bir olgudur. \u015earkiyat\u00e7\u0131l\u0131kta,
\nyani Bat\u0131n\u0131n \u015eark\u0131 alg\u0131lay\u0131\u015f\u0131 noktas\u0131nda ( d\u00fcnyay\u0131 \u015fekillendiren g\u00fcc\u00fcn
\npolitik-ekonomik \u00e7\u0131karlar oldu\u011funu g\u00f6z \u00f6n\u00fcne al\u0131rsak) 21.yy\u2019da da de\u011fi\u015fen hemen
\nhemen hi\u00e7bir \u015feyin olmad\u0131\u011f\u0131n\u0131 g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. <\/p>\n
\n\u015earkiyat\u00e7\u0131l\u0131k, stratejisi gere\u011fi, Bat\u0131l\u0131ya g\u00f6rece \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc hi\u00e7 yitirmeksizin
\n\u015earkla kurabilece\u011fi bir olanakl\u0131 ili\u015fkiler dizisi sa\u011flayan bu esnek konum
\n\u00fcst\u00fcnl\u00fc\u011f\u00fcne dayan\u0131r hep. Ba\u015fka t\u00fcrl\u00fc de olamazd\u0131 zaten, hele r\u00f6nesans\u2019\u0131n
\nsonlar\u0131ndan bug\u00fcne uzanan g\u00f6r\u00fclmedik Avrupa h\u00fck\u00fcmranl\u0131\u011f\u0131 d\u00f6neminde. Bilim
\nadamlar\u0131, misyonerle, t\u00fcccarlar, askerler, \u015earktan pek bir direni\u015f g\u00f6rmeksizin
\n\u015earkta bulunma ya da \u015eark\u0131 d\u00fc\u015f\u00fcnme imkan\u0131na sahip olduklar\u0131 i\u00e7in \u015earktayd\u0131lar,
\n\u015eark\u0131 d\u00fc\u015f\u00fcnd\u00fcler. Ayr\u0131ca \u015earka \u00f6zg\u00fc \u015feylerin imgesel d\u00fczlemde incelenmesi, neredeyse
\nsadece egemen Bat\u0131l\u0131 bilincine dayan\u0131yordu bu bilincin kar\u015f\u0131 konulmaz
\nmerkezli\u011finden, \u00f6nce \u015earkl\u0131n\u0131n kim ya da ne\u00a0
\n<\/span>oldu\u011funa dair genel d\u00fc\u015f\u00fcncelere g\u00f6re, ard\u0131ndan da salt ampirik
\nger\u00e7eklik\u00e7e de\u011fil, bir arzu, bask\u0131, yat\u0131r\u0131m, yans\u0131tma \u00f6be\u011fince de y\u00f6nlendirilen
\nayr\u0131nt\u0131l\u0131 bir mant\u0131\u011fa g\u00f6re, \u015eark d\u00fcnyas\u0131 do\u011fdu.<\/p>\n
\nele\u015ftirel duru\u015funu muhalif diye tan\u0131mlar. Bu, emperyal g\u00fcce ve bilgiye kar\u015f\u0131
\na\u00e7\u0131k bir sald\u0131r\u0131 duru\u015fudur. Fakat daha s\u0131k olan kendisini olumlu \u015fekilde bir
\nh\u00fcmanist diye nitelendirmesidir. Said\u2019in h\u00fcmanist bak\u0131\u015f a\u00e7\u0131lar\u0131, elbette
\nh\u00fcmanizmin radikal bir ele\u015ftirmeni olan Foucalt\u2019dan t\u00fcretilen y\u00f6ntem
\nkullan\u0131mlar\u0131yla harmanlanamaz. Said, Foucault\u2019nun analizini bir k\u00fclt\u00fcrel
\nd\u00fczenin egzotik \u2018\u00f6tekiler\u2019le ba\u011flant\u0131l\u0131 olarak d\u0131\u015fsal bir \u015fekilde nas\u0131l
\ntan\u0131mland\u0131\u011f\u0131n\u0131 kapsayacak \u015fekilde geni\u015fletmi\u015ftir. Emperyalist bir ba\u011flamda
\ntan\u0131mlamalar, tekrarlamalar ve tabi halklar\u0131n ve mekanlar\u0131n
\nmetinselle\u015ftir(il)meleri, \u2018i\u00e7sel\u2019 temsiller ( \u00f6rne\u011fin on dokuzuncu y\u00fczy\u0131l
\nAvrupa\u2019s\u0131ndaki su\u00e7lu s\u0131n\u0131flar) ile ayn\u0131 kurucu rol\u00fc oynar ve ayn\u0131 sonu\u00e7lara
\nsahiptir. Hem fiziki hem de ideolojik anlamda disiplin ve mahkumiyettir.
\nDolay\u0131s\u0131yla \u2018Do\u011fu\u2019 Said\u2019in analizinde, sadece Bat\u0131 i\u00e7in var olur.
\nOryantalizm\u2019deki g\u00f6revi s\u00f6ylemi par\u00e7alamak, bask\u0131c\u0131 sistemi if\u015fa etmek, al\u0131nm\u0131\u015f
\nfikirlerden ve dura\u011fan imgelerden \u2018ar\u015fivi temizlemektir.<\/p>\n
\n\u2018muhalif\u2019 k\u00fclt\u00fcr ele\u015ftirmeni duru\u015fun \u00f6tesinde, k\u0131saca ele al\u0131nmay\u0131 gerektiren
\nba\u015fka foucaultcu yakla\u015f\u0131mlardan da yararlan\u0131r. En \u00f6nemlisi Nietzsche\u2019nin soy
\nk\u00fct\u00fc\u011f\u00fc ad\u0131n\u0131 verdi\u011fi ele\u015ftirel geriye bak\u0131\u015f yakla\u015f\u0131m\u0131d\u0131r. Oryantalizm alan\u0131,
\nsoy k\u00fct\u00fc\u011f\u00fc bak\u0131m\u0131ndan iki \u015fekilde da\u011f\u0131t\u0131lm\u0131\u015ft\u0131r: e\u015fzamanl\u0131 ( Do\u011fu\u2019nun t\u00fcm
\nBat\u0131l\u0131 metin versiyonlar\u0131n\u0131 birlikli bir sistem halinde olu\u015fturur) ve
\nartzamanl\u0131 olarak ( aeskylos\u2019tan Renan\u2019a ve modern siyasi sosyolojiye ve alan
\n\u00e7al\u0131\u015fmalar\u0131na dek uzanan Do\u011fu hakk\u0131nda tekil bir ifadeler silsilesi
\nolu\u015fturulur). T\u00fcm soy k\u00fct\u00fckleri gibi Said\u2019inki de a\u00e7\u0131klamak ve etkilemek i\u00e7in
\nolu\u015fturulan bug\u00fcne yakla\u015ft\u0131k\u00e7a daha da \u00f6zg\u00fcl hale gelir. Dolay\u0131s\u0131yla izahat\u0131n
\nb\u00fcy\u00fck bir k\u0131sm\u0131, oryantalizmin on dokuzuncu ve yirminci y\u00fczy\u0131l\u0131n ba\u015f\u0131ndaki en
\nparlak d\u00f6nemini anlat\u0131r. Bunun pe\u015finden Ortado\u011fu\u2019nun bug\u00fcnk\u00fc durumundan klasik
\ngelene\u011fe g\u00f6ndermede bulunarak anlamlar yaratma giri\u015fimi gelir.<\/p>\n
\narg\u00fcman\u0131 t\u00f6zel bir Do\u011fu mefhumunun alt\u0131n\u0131 oymaktan ziyade \u2018Bat\u0131\u2019y\u0131
\nsorunsalla\u015ft\u0131rmak gibi bir etkiye sahiptir. Bug\u00fcn \u2018Do\u011fu\u2019 hakk\u0131nda konu\u015fmak bir
\nzamanlar oldu\u011fundan daha az yayg\u0131nd\u0131r ama hala \u2018Bat\u0131\u2019ya Bat\u0131 k\u00fclt\u00fcr\u00fcne
\ngeli\u015fig\u00fczel g\u00f6ndermelerde bulunabiliyoruz. Said , oryantalizmin par\u00e7as\u0131 oldu\u011fu
\nBat\u0131 k\u00fclt\u00fcr\u00fcn\u00fc resmetti\u011fi kadar, onlar\u0131n varsay\u0131mlar\u0131n\u0131 da payla\u015f\u0131r. Bu \u015fekilde
\ng\u00f6r\u00fcld\u00fc\u011f\u00fcnde, Bat\u0131 d\u00fczeni emperyal, kar\u015f\u0131l\u0131ks\u0131z, sald\u0131rgan ve potansiyel olarak
\nhegemonyac\u0131d\u0131r. Bug\u00fcn Bat\u0131\u2019dan bahsetti\u011fimizde genellikle ayr\u0131k bir co\u011frafi ya
\nda k\u00fclt\u00fcrel merkezden karma\u015f\u0131k yollarla yay\u0131lan teknolojik, ekonomik, siyasi
\nbir g\u00fcce i\u015faret ediyoruz. Bu g\u00fc\u00e7, e\u011fer tekil olarak bahsedilebilirse, \u00e7e\u015fitli
\nmerkezlerden \u00e7ok \u00e7e\u015fitli bi\u00e7imlerde yay\u0131lmaktad\u0131r. Bug\u00fcn Japonya, Avustralya,
\nSovyetler birli\u011fi ve \u00c7in de buna dahildir. Bu de\u011fi\u015fiklik s\u00fcre\u00e7lerinin k\u00fcresel
\nk\u00fclt\u00fcrel t\u00fcrde\u015fle\u015fme ya da yeni bir \u00e7e\u015fitlilik d\u00fczeniyle sonu\u00e7lan\u0131p
\nsonu\u00e7lanmayaca\u011f\u0131n\u0131 s\u00f6ylemek i\u00e7in hen\u00fcz \u00e7ok erken. Yeni, eskiye nazaran her
\nzaman monolitik g\u00f6z\u00fckebilir. \u015eimdilik t\u00fcm kar\u015f\u0131tla\u015ft\u0131r\u0131c\u0131 kavramlara \u015f\u00fcpheyle
\nyakla\u015f\u0131lmak zorundad\u0131r. Bu ister Bat\u0131l\u0131-geri kalanlar(\u00fc\u00e7\u00fcnc\u00fc d\u00fcnya) b\u00f6l\u00fcnmesi,
\nister geli\u015fmi\u015f-azgeli\u015fmi\u015f, ister modern-modenrlik-\u00f6ncesi vs. \u015feklinde olsun.
\nSaid\u2019in Oryantalizm ad\u0131n\u0131 verdi\u011fi s\u00f6ylem ele\u015ftirisi tam da bu nokta da b\u00fcy\u00fck
\n\u00f6neme sahiptir.<\/p>\n
\ngenellikle iki temelden birine dayan\u0131larak, do\u011frulu\u011fu \u00f6ne s\u00fcr\u00fcl\u00fcr. Ya bize
\nbirileri bildirir veya bir \u015feyler arac\u0131l\u0131\u011f\u0131yla bildirilir- bir peygamber,
\npeygamberlik kabilinden yaz\u0131lar ya da bir t\u00fcr peygamber veya peygamber
\nkabilinden yaz\u0131lar\u0131n yetkisi ile me\u015frula\u015fma iddias\u0131 olan kurumlar- ya da
\nm\u00fcstesna insanlar veya insan gruplar\u0131n\u0131n engin kavray\u0131\u015flar\u0131yla \u2018do\u011fal\u2019 olarak
\n\u2018ke\u015ffedilir\u2019. A\u00e7\u0131\u011fa \u00e7\u0131kan ger\u00e7eklerin dinlerle ve do\u011fal hukuk doktrinlerinin
\nahlaki veya siyasi felsefelerle ili\u015fkilerini kurar\u0131z. Her iki \u00e7e\u015fitteki
\nzorluklar da belirgindir. Evrensel de\u011ferlerin her tikel tan\u0131m\u0131na kar\u015f\u0131 koyan
\niyi bilinen iddialar ortaya \u00e7\u0131kar. Bir\u00e7ok bin ve bir dizi dini otorite vard\u0131r.
\nOnlar\u0131n evrenselcilikleri her zaman birbiriyle uyu\u015fmaz. Ve birbirleriyle
\ndurmadan kavga hali i\u00e7inde olan bir\u00e7ok do\u011fal yasa versiyonu vard\u0131r.
\nEvrensellerle-tikeller aras\u0131ndaki ili\u015fki ve Oryantalist olmaman\u0131n yollar\u0131
\n\u00fczerine ne s\u00f6ylenebilir? Zira, Oryantalizmin d\u00f6rt bir yan\u0131m\u0131z\u0131 sar\u0131p sarmalayan
\n\u00e7ok say\u0131da g\u00f6r\u00fcn\u00fcm\u00fc bulunmaktad\u0131r. Avrupa-merkezci evrenselcilikler taraf\u0131ndan
\n\u00e7ileden \u00e7\u0131kar\u0131lan insanlar, hiyerar\u015fiyi tepetaklak etmeyi genellikle cezp edici
\nbulurlar ve bunu iki yoldan yaparlar.<\/p>\n
\nde\u011ferlendirme yakla\u015f\u0131m\u0131 a\u00e7\u0131s\u0131ndan giri\u015f yapmak daha faydal\u0131d\u0131r. Ger\u00e7ekten bir
\nmodern d\u00fcnya-sistemi vard\u0131r ve ge\u00e7mi\u015fteki t\u00fcm \u00f6rneklerinden hakikaten
\nfarkl\u0131d\u0131r. Bu sistem Avrupa\u2019n\u0131n ve Amerika\u2019n\u0131n on alt\u0131nc\u0131 y\u00fczy\u0131lda ortaya
\n\u00e7\u0131karm\u0131\u015f oldu\u011fu bir kapitalist d\u00fcnya ekonomisidir. Ve bir kere kendini sa\u011flamla\u015ft\u0131rmay\u0131
\nba\u015fard\u0131\u011f\u0131nda, kendi i\u00e7 mant\u0131\u011f\u0131na ve yap\u0131sal ihtiya\u00e7lar\u0131na g\u00f6re hareket
\netmi\u015ftir. Bunu yapmak i\u00e7in askeri ve teknolojik yeterlili\u011fini geli\u015ftirmi\u015f ve
\nb\u00f6ylece on dokuzuncu y\u00fczy\u0131ldan evvel b\u00fct\u00fcn d\u00fcnyay\u0131 kapsamay\u0131 ba\u015far\u0131ncaya kadar,
\ns\u0131ras\u0131yla d\u00fcnyan\u0131n her bir par\u00e7as\u0131n\u0131 kendine eklemleyebilmi\u015ftir. Ayr\u0131ca bu
\nd\u00fcnya-sistemi, \u00f6nceki d\u00fcnya-sistemlerinden olduk\u00e7a farkl\u0131 i\u015flemi\u015ftir.
\n(IMMANUEL WALLERSTEIN)\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n
\nsayede i\u015fleme kapasitesini s\u00fcrd\u00fcrmede anahtar bir \u00f6\u011fe olarak kulland\u0131\u011f\u0131 temel
\nbir epistemoloji geli\u015ftirmek olmu\u015ftur. Montesquieu\u2019nun Acem Mektuplar\u0131nda
\nbelitti\u011fi, Said\u2019in Oryantalizm\u2019de olduk\u00e7a hiddetli sald\u0131rd\u0131\u011f\u0131 bu
\nepistemolojidir. \u0130kili ayr\u0131l\u0131klar\u0131 ve \u00f6zellikle de evrenselcilik ( ki bask\u0131n \u00f6\u011felerin
\nkendinde v\u00fccut buldu\u011funu iddia ediyordu) ile tikelcilik ( ki bast\u0131r\u0131lan herkese
\nayn\u0131 s\u0131fat\u0131 atfediyordu) aras\u0131nda yap\u0131lan ikili ayr\u0131l\u0131\u011f\u0131n somutla\u015ft\u0131ran bu
\nmodern d\u00fcnya-sistemidir.<\/p>\n
\nFoucault\u2019un s\u00f6ylem kavram\u0131n\u0131 ve onun iktidar yap\u0131lar\u0131yla olan do\u011frudan ili\u015fkisi
\nile bu yap\u0131lar \u00fczerindeki yans\u0131malar\u0131n\u0131 a\u015fikar bir \u015fekilde kulland\u0131.
\nOryantalizmin \u00f6zc\u00fc s\u00f6yleminin, hakk\u0131nda yaz\u0131lan b\u00f6lgelerin ger\u00e7ekli\u011finden ve
\n\u00f6zellikle de d\u00fcnyan\u0131n g\u00fc\u00e7l\u00fcleri taraf\u0131ndan kataloglanan ve \u00fczerinde \u00e7al\u0131\u015f\u0131lan
\nmadunlar\u0131n ya\u015fad\u0131\u011f\u0131 ve g\u00f6rd\u00fc\u011f\u00fc ger\u00e7eklikten olduk\u00e7a uzak oldu\u011funu anlat\u0131yordu.
\nAsl\u0131nda Said, bizlere bilgi \u00e7\u0131tam\u0131z\u0131n\u00a0
\n<\/span>e\u015fitsiz toplumsal ve siyasal kurumlar\u0131 olu\u015fturan nedensel bir fakt\u00f6r
\noldu\u011fu i\u00e7in kelimelerin, kavramlar ve kavramsalla\u015ft\u0131rmalar\u0131n tek ba\u015f\u0131na bir
\nnedensel fakt\u00f6r de\u011fil, ama nedensel fakt\u00f6rlerden bir tanesi oldu\u011funu
\nbelirtiyordu. Bize b\u00fcy\u00fck anlat\u0131lar\u0131 reddetmememiz, tam tersine, onlara geri
\nd\u00f6nmemiz \u00e7a\u011fr\u0131s\u0131nda bulunuyordu. \u00c7\u00fcnk\u00fc onlar sadece \u2018muallakta as\u0131l\u0131,
\nertelenmi\u015f bulunan veya engellenen\u2019 anlat\u0131lard\u0131.<\/p>\n
\ngeri d\u00f6nd\u00fc\u011f\u00fcm\u00fcz zaman iki farkl\u0131 sorunla y\u00fcz y\u00fcze kal\u0131r\u0131z. Bir tanesi, i\u00e7inde
\nya\u015fad\u0131\u011f\u0131m\u0131z ve iktidarda olanlar\u0131n orta\u011f\u0131 ve uygulay\u0131c\u0131lar\u0131 oldu\u011fu evrensel
\nde\u011ferleri olan, d\u00fcnya-sistemi olarak tan\u0131mlam\u0131\u015f olan d\u00fcnyaya ba\u011flanmakt\u0131r.
\n\u0130kincisi, evrensel de\u011ferler ad\u0131 verilen \u015feylerin olup olmad\u0131\u011f\u0131na ve e\u011fer varsa,
\nonlar\u0131 hangi ko\u015fullar alt\u0131nda ve ne zaman bilebildi\u011fimizi
\nde\u011ferlendirmektir.\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n
\nOryantalizmi d\u00f6nemin ko\u015fullar\u0131 ba\u011flam\u0131na yerle\u015ftirmek zorunday\u0131z. Birincisi,
\n1945 sonras\u0131 d\u00fcnya \u00e7ap\u0131ndaki ulusal kurtulu\u015f hareketlerinin b\u00fcy\u00fck ba\u015far\u0131s\u0131 ve
\nikincisi, d\u00fcnyan\u0131n unutulmu\u015f haklar\u0131n\u0131n gerek d\u00fcnya-sisteminin iktidar yap\u0131lar\u0131
\ni\u00e7inde gerekse de bilgi yap\u0131lar\u0131 entelekt\u00fcel analizleri i\u00e7inde bulunan me\u015fru
\nyerleri konusundaki taleplerinin bir ifadesi olan 1968 d\u00fcnya devrimidir.<\/p>\n
\ntart\u0131\u015fman\u0131n sonu\u00e7lar\u0131: d\u00fcnya-sistemi i\u00e7indeki iktidar dengesinin ge\u00e7irdi\u011fi
\nd\u00f6n\u00fc\u015f\u00fcmler modern d\u00fcnya-sistemi tarihinin \u00e7o\u011fu d\u00f6neminde etkili olan ve
\nhepimizin sahip oldu\u011fu bili\u015fsel \u00e7at\u0131da olduk\u00e7a derinlikli bi\u00e7imde bulunan ikili
\nz\u0131tl\u0131klar\u0131 besleyip bask\u0131n d\u00fc\u015f\u00fcnme yollar\u0131n\u0131n entelekt\u00fcel me\u015frula\u015ft\u0131rmas\u0131na
\nhizmet eden evrenselcili\u011fin basit kesinliklerine son verdi. \u015eimdiye kadar
\nyapamad\u0131\u011f\u0131m\u0131z \u015fey ise, bizleri Oryantalist olmayan bir hale getirecek bir
\nalternatif \u00e7at\u0131 \u00fczerine her hangi bir konsens\u00fcse varamay\u0131\u015f\u0131m\u0131z ve ger\u00e7ekten her
\nhangi bir tasla\u011f\u0131n\u0131 \u00e7izemeyi\u015fimiz olmu\u015ftur. \u00d6zcesi, Oryantalist olmamak m\u00fcmk\u00fcn
\nm\u00fcd\u00fcr? ( IMMANUEL WALLERSTEIN )\u00a0 <\/span><\/p>\n