{"id":1224,"date":"2013-06-28T17:24:00","date_gmt":"2013-06-28T17:24:00","guid":{"rendered":"http:\/\/localhost:8080\/ini\/?p=76"},"modified":"2013-06-28T17:24:00","modified_gmt":"2013-06-28T17:24:00","slug":"patani-giris","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/en\/patani-giris\/","title":{"rendered":"PATAN\u0130 – Giri\u015f"},"content":{"rendered":"
Patani Malay M\u00fcsl\u00fcmanlar\u0131 G\u00fcneydo\u011fu Asya\u2019n\u0131n Budist ve Malay etkile\u015fiminin tam ortas\u0131nda yer almas\u0131yla dikkat \u00e7ekmektedir. Erken d\u00f6nem \u0130slamla\u015fma s\u00fcre\u00e7leriyle, belki de di\u011fer Malay co\u011frafyalar\u0131yla ayn\u0131 zamanda kar\u015f\u0131la\u015fm\u0131\u015f olan Patani, \u00fczerinde y\u00fckseldi\u011fi co\u011frafya par\u00e7as\u0131 ve bu co\u011frafya \u00fczerinde ya\u015fam s\u00fcren halklar\u0131n yani, iki farkl\u0131 medeniyetin uzun s\u00fcreli etkile\u015fimiyle de dikkat \u00e7ekicidir. B\u00f6lge tarihi konusunda ayr\u0131nt\u0131l\u0131 bilgilerin, Avrupal\u0131 g\u00fc\u00e7lerin 16. y\u00fczy\u0131l ba\u015flar\u0131nda b\u00f6lgeye n\u00fcfuzlar\u0131yla ortaya \u00e7\u0131kmaya ba\u015flad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, Patani\u2019yi konu alan \u00e7al\u0131\u015fmalar\u0131n s\u0131n\u0131rl\u0131 kald\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclebilir. Bat\u0131l\u0131lar\u0131n bu tan\u0131kl\u0131\u011f\u0131nda Patani Sultanl\u0131\u011f\u0131\u2019n\u0131n 16. ve 17. y\u00fczy\u0131llarda egemen bir siyasi g\u00fc\u00e7 olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc, do\u011fu-bat\u0131 ve kuzey-g\u00fcney istikametinde ger\u00e7ekle\u015fen b\u00f6lgesel ticaret a\u011f\u0131nda zaman zaman \u00f6nemli roller oynad\u0131\u011f\u0131, Bat\u0131l\u0131 s\u00f6m\u00fcrgeci g\u00fc\u00e7lerin kendi aralar\u0131ndaki ekonomik ve nihayetinde siyasi \u00e7eki\u015fmelerinde nesne konumuna indirgendi\u011fi dikkat \u00e7eken s\u00fcre\u00e7lerdir.<\/div>\n
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S\u00f6m\u00fcrgecili\u011fin ekonomik kazan\u0131mlar\u0131n\u0131 teritoryal geni\u015fleme ile birlikte siyasi egemenlik sahas\u0131na yayg\u0131nla\u015ft\u0131rd\u0131\u011f\u0131 19. y\u00fczy\u0131l ortalar\u0131ndan itibaren Patani topraklar\u0131 farkl\u0131 bir b\u00f6l\u00fc\u015f\u00fcme konu olmu\u015ftur. \u0130ngilizlerin Hindistan ve Bengal \u00fczerinden Arakan topraklar\u0131na s\u0131\u00e7rayan n\u00fcfuzu, g\u00fcneyde Siam topraklar\u0131na kom\u015fu olan Malay sultanl\u0131klar\u0131n\u0131n ekonomik ve g\u00fcvenlik boyutlar\u0131nda Patani M\u00fcsl\u00fcmanlar\u0131n\u0131 hi\u00e7e sayarak Siam\u2019la ili\u015fkiler geli\u015ftirdi\u011fi g\u00f6zlemlenir. S\u00f6z konusu ekonomik \u00e7at\u0131\u015fmalara konu olan s\u00fcre\u00e7ler bir yana, Patani Malay toplumu G\u00fcneydo\u011fu Asya \u0130slam medeniyeti ve k\u00fclt\u00fcr\u00fc i\u00e7erisinde yeti\u015ftirdi\u011fi alimleri, bu alimlerden baz\u0131lar\u0131yla 19. y\u00fczy\u0131l son birka\u00e7 on y\u0131l\u0131nda \u0130stanbul-Kahire-Mekke aya\u011f\u0131nda kurulan do\u011frudan temas, el yazma eserleri, kad\u0131n sultanlar\u0131yla bug\u00fcne kadar ad\u0131ndan s\u00f6z ettirmi\u015ftir. Uzun bir d\u00f6nem \u2018koruyucu-vasal\u2019ba\u011flam\u0131nda y\u00fcr\u00fcyen Siam-Patani ili\u015fkileri, 20. y\u00fczy\u0131l\u0131n ilk y\u0131llar\u0131ndan itibaren geli\u015fen uluslararas\u0131 ideolojik yap\u0131lanmalardan pay\u0131n\u0131 alm\u0131\u015f ve Siam Krall\u0131\u011f\u0131\u2019n\u0131n zamanla evrildi\u011fi Tay ulus-devlet\u00e7ili\u011fi \u00e7er\u00e7evesinde de\u011ferlendirilmeye ba\u015flanm\u0131\u015ft\u0131r. <\/div>\n
O y\u0131llardan bug\u00fcne kadar Patani Malay M\u00fcsl\u00fcmanlar\u0131n dram\u0131, kimi zaman d\u00fc\u015f\u00fck yo\u011funluklu bir s\u00fcre\u00e7 takip etse de kal\u0131c\u0131l\u0131k arz etmi\u015ftir. Modern ulus-devlet yap\u0131lanmalar\u0131n\u0131n G\u00fcneydo\u011fu Asya boyutunda  t\u0131pk\u0131 di\u011fer M\u00fcsl\u00fcman az\u0131nl\u0131klar kadar, Patanililer de merkez egemen g\u00fc\u00e7lerin etnik-\u00e7o\u011funluk milliyet\u00e7ili\u011fi kar\u015f\u0131s\u0131nda siyasi ve toplumsal travmalara maruz kalm\u0131\u015flar ve bu s\u00fcre\u00e7te  varl\u0131klar\u0131n\u0131 devam ettirme m\u00fccadelesi vermi\u015flerdir. Bununla birlikte, kimi \u00e7al\u0131\u015fmalarda g\u00fcndeme getirildi\u011fi \u00fczere, ulus-devlet yap\u0131lanmas\u0131n\u0131n ne kadar ba\u015far\u0131l\u0131 oldu\u011fu tart\u0131\u015fmal\u0131d\u0131r.[1]<\/a> \u00c7ok uzun, komplike s\u00fcre\u00e7leri i\u00e7inde bar\u0131nd\u0131ran yeni bir ulus in\u015fas\u0131nda Tay merkez g\u00fc\u00e7leri k\u00fclt\u00fcrel, dini ve dil gruplar\u0131 ba\u011flam\u0131nda Budist Tay \u00e7o\u011funluk yap\u0131s\u0131ndan tamamen ayr\u0131lan Patani Malay M\u00fcsl\u00fcmanlar\u0131n\u0131 asimilasyon s\u00fcre\u00e7lerinde her t\u00fcrl\u00fc ara\u00e7lar\u0131 uygulamaya koymas\u0131na ra\u011fmen, aradan ge\u00e7en y\u00fczy\u0131ll\u0131k s\u00fcre\u00e7te ba\u011f\u0131ms\u0131zl\u0131k a\u015f\u0131\u011f\u0131 bu halk\u0131 Tay ulusculu\u011funa eklemlemede ba\u015far\u0131l\u0131 olamam\u0131\u015ft\u0131r. <\/div>\n
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Elbette bunun tarihi, k\u00fclt\u00fcrel, siyasal ve dini temelleri oldu\u011fu unutulmamal\u0131d\u0131r. Ancak bu geni\u015f kavram silsilesine konu\u015flanmak yerine k\u0131saca \u015fu hususu hat\u0131rlatmakta fayda var. O da, patriyarkal ve ayn\u0131 zamanda belki bu kavramdan \u00e7ok daha kapsaml\u0131 bir \u015fekilde kendisine kutsall\u0131k atfedilen ve yar\u0131-tanr\u0131 fig\u00fcr\u00fc olarak g\u00f6r\u00fclen Kral ile Budizmin eklemlendi\u011fi bir siyasi otoriyle kar\u015f\u0131 kar\u015f\u0131yay\u0131z. Bu siyasi otoriteye, Tay halk\u0131n\u0131n siyasi anlamda \u2018tam teslimiyet\u2019, dini anlamda da \u2018putperest\u00e7e\u2019 bir ba\u011fl\u0131l\u0131k sergiledi\u011fi dikkate al\u0131nd\u0131\u011f\u0131nda, Patani Malay M\u00fcsl\u00fcman toplumunun de\u011ferleriyle kozmolojik anlamda uzla\u015f\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan bir \u00e7at\u0131\u015fman\u0131n oldu\u011fu g\u00f6r\u00fcl\u00fcr. <\/div>\n
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\u0130nan\u00e7 temelli bir yap\u0131lanman\u0131n \u0130ngilizler eliyle Tay topraklar\u0131na ithal edilen Bat\u0131 y\u00f6netim bi\u00e7iminin do\u011furdu\u011fu \u2018karma\u015fa\u2019, kendisini 1902 y\u0131l\u0131ndaki ilhak giri\u015fiminde ortaya koymaya ba\u015flam\u0131\u015ft\u0131r. Metnin ilgili b\u00f6l\u00fcmlerinde g\u00f6r\u00fclece\u011fi \u00fczere, bu tarihe kadar Siam-Patani etkile\u015fimi, b\u00f6lgenin di\u011fer siyasi yap\u0131lar\u0131 aras\u0131nda da g\u00f6zlemlenen, birbirini e\u015fit siyasi de\u011ferde g\u00f6ren, zaman zaman gerilen ve yeniden onar\u0131lan gev\u015fek ba\u011f\u0131n var oldu\u011fu koruyucu-vasal devlet ili\u015fkisine dayan\u0131yordu. Bu ili\u015fkinin sona erdi\u011fi 1902 y\u0131l\u0131 ve akabindeki geli\u015fmeler modern ulus-devlet s\u00fcrecine do\u011fru bir seyir takip etmi\u015ftir. Bu modern ba\u011flam\u0131 \u00f6z bir \u015fekilde ifade etmesi hasebiyle Surin Pitsuwan\u2019\u0131n bir s\u00f6z\u00fcn\u00fc hat\u0131rlamakta fayda var. Pitsuwan, bir konu\u015fmas\u0131nda ulus-devlet yap\u0131lanmas\u0131n\u0131n 1648 Westfalya Anlamas\u0131\u2019na dayanarak \u2018ulusal g\u00fcvenli\u011fin ve birli\u011fin korunmas\u0131 ad\u0131na uygulamaya ge\u00e7irildi\u011fini, ancak g\u00fcn\u00fcm\u00fcz ko\u015fullar\u0131nda ulus-devletlerin \u2018mutlak egemenlik\u2019 temelli politikalar\u0131n\u0131n herbir \u00fclkedeki etnik ger\u00e7eklikleri yok sayma hedefi g\u00fctt\u00fc\u011f\u00fcn\u00fc belirtir.[2]<\/a> Tarihi k\u00fclt\u00fcrel s\u00fcre\u00e7lerin bir \u00fcr\u00fcn\u00fc olan Tay kozmolojisi modern ulus-devlet adaptasyonunda kraliyet kurumuna paralel olarak askeri ve b\u00fcrokratik kurumlar\u0131 g\u00fc\u00e7 ara\u00e7lar\u0131 ve merkezleri olarak in\u015fa etmi\u015ftir. Demokrasi \u2018m\u00fc\u015fterileri\u2019 olan geni\u015f halk kesimlerinin bu s\u00fcre\u00e7te yukar\u0131da dile getirilen kozmolojiden ne kadar s\u0131yr\u0131labildikleri ise \u015f\u00fcphelidir. Bu \u015f\u00fcpheyi kuvvetlendiren ba\u015fat olgu ise \u00fclke siyasi elitinin halka d\u00f6n\u00fck anayasa yapma \u00e7abas\u0131n\u0131n on y\u0131llar i\u00e7erisinde bir t\u00fcrl\u00fc sonu\u00e7 vermemesidir. Aksine bu kozmoloji 1930\u2019lu y\u0131llar\u0131n ikinci yar\u0131s\u0131ndan itibaren Luang Wichit\u2019in entellekt\u00fcel katk\u0131s\u0131yla ulusal politikalarda kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulmu\u015ftur. Bu ba\u011flamda, s\u00f6zde devrimci bir \u00e7aban\u0131n \u00fcr\u00fcn\u00fc olan 1932 giri\u015fimi, asl\u0131nda yar\u0131-kutsal Kraliyet kurumunun yeniden \u00fcretiminden ba\u015fka bir \u015fey de\u011fildir. G\u00fc\u00e7 edinimi noktas\u0131nda birbirleriyle rekabet i\u00e7erisinde g\u00f6r\u00fclen bu \u00fc\u00e7 kurumun varl\u0131\u011f\u0131 \u00fclke siyasal ve toplumsal ya\u015fam\u0131n\u0131 belirlerken,[3]<\/a> konumuz ba\u011flam\u0131nda Patani topraklar\u0131ndaki geli\u015fmelerde de birinci elden sorumluluk sahibidirler. \u0130\u015fte bu s\u00fcre\u00e7, Patani halk\u0131n\u0131n ba\u011f\u0131ms\u0131zl\u0131k m\u00fccadelesinin temelini olu\u015fturmaktad\u0131r.<\/div>\n

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[1]<\/a>Michael Kelly Connors. (2003). Democracy and National Identity in Thailand<\/i>, London: RoutledgeCurzon, s. 5. <\/div>\n<\/div>\n
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[2]<\/a>Surin Pitsuwan. (2006). \u201cKeynote Address-The Cosmology of the Southern Conflict\u201d, In Understanding Conflict and Approaching Peace in Southern Thailand<\/i>, (eds.) Imtiyaz Yusuf&Lars Peter Schmidt, Bangkok: Konrad Adenauer Stiftung, s. 292.<\/div>\n<\/div>\n
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[3]<\/a>Thak Chaloemtiarana. (2007). Thaliand: The Politics of Despotic Paternalism<\/i>, Southeast Asia Program, Ithaca: Cornel University, s. 1, 2. <\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Patani Malay M\u00fcsl\u00fcmanlar\u0131 G\u00fcneydo\u011fu Asya\u2019n\u0131n Budist ve Malay etkile\u015fiminin tam ortas\u0131nda yer almas\u0131yla dikkat \u00e7ekmektedir. Erken d\u00f6nem \u0130slamla\u015fma s\u00fcre\u00e7leriyle, belki de di\u011fer Malay co\u011frafyalar\u0131yla ayn\u0131 zamanda kar\u015f\u0131la\u015fm\u0131\u015f olan Patani, \u00fczerinde y\u00fckseldi\u011fi co\u011frafya par\u00e7as\u0131 ve bu co\u011frafya \u00fczerinde ya\u015fam s\u00fcren halklar\u0131n yani, iki farkl\u0131 medeniyetin uzun s\u00fcreli etkile\u015fimiyle de dikkat \u00e7ekicidir. B\u00f6lge tarihi konusunda ayr\u0131nt\u0131l\u0131 bilgilerin, […]<\/p>","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[29],"tags":[],"class_list":["post-1224","post","type-post","status-publish","format-standard","hentry","category-patani"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/posts\/1224","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/comments?post=1224"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/posts\/1224\/revisions"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/media?parent=1224"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/categories?post=1224"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/tags?post=1224"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}