{"id":1231,"date":"2013-06-28T17:12:00","date_gmt":"2013-06-28T17:12:00","guid":{"rendered":"http:\/\/localhost:8080\/ini\/?p=85"},"modified":"2013-06-28T17:12:00","modified_gmt":"2013-06-28T17:12:00","slug":"patani-hac-sulong-ve-otonomi-meselesi","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/patani-hac-sulong-ve-otonomi-meselesi\/","title":{"rendered":"PATAN\u0130 – Hac\u0131 Sulong ve Otonomi Meselesi"},"content":{"rendered":"
20. y\u00fczy\u0131l ba\u015flar\u0131nda \u0130ngilizlerin b\u00f6lgedeki politikalar\u0131 gere\u011fi Patani Sultanl\u0131\u011f\u0131\u2019n\u0131n Siam Krall\u0131\u011f\u0131\u2019na devrinin ger\u00e7ekle\u015fmesi, M\u00fcsl\u00fcman toplumun bug\u00fcne kadar s\u00fcren huzursuzluklar\u0131n ba\u015flang\u0131\u00e7 noktas\u0131n\u0131 olu\u015fturur. Bu s\u00fcre\u00e7te ya\u015fanan de\u011fi\u015fimler kar\u015f\u0131s\u0131nda ilk ciddi tepki 1940\u2019larda g\u00fcndeme geldi.Bu noktada ad\u0131 an\u0131lmas\u0131 gereken ilk ki\u015finin Hac\u0131 Sulong\u2019dur.D\u00f6neminin Patani Malay dini liderleri aras\u0131nda \u00f6nemli bir yeri olan Hac\u0131 Sulong\u2019u siyasi inisiyatif almaya iten neden hi\u00e7 ku\u015fku yok ki, Patani Malay Sultanl\u0131\u011f\u0131\u2019n\u0131n fiili varl\u0131\u011f\u0131na son verildi\u011fi 1902 y\u0131l\u0131ndan itibaren Budist Thai y\u00f6netiminin Patani M\u00fcsl\u00fcmanlar\u0131 \u00fczerinde giderek politik bask\u0131s\u0131n\u0131 art\u0131racak bir \u015fekilde uygulamaya koydu\u011fu asimilasyon politikas\u0131d\u0131r.[1]<\/a>Moshe Yegar\u2019\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc \u00fczere, G\u00fcneydo\u011fu Asya ulus-devletleri i\u00e7erisinde varl\u0131k s\u00fcren M\u00fcsl\u00fcman az\u0131nl\u0131klar, gayri m\u00fcslim siyasi y\u00f6netimler alt\u0131nda varl\u0131klar\u0131n\u0131 \u00f6zellikle de, dini ve k\u00fclt\u00fcrel ya\u015famlar\u0131n\u0131 tehlikeye d\u00fc\u015f\u00fcren geli\u015fmeler kar\u015f\u0131s\u0131nda m\u00fccadeleyi se\u00e7mi\u015flerdir.[2]<\/a><\/div>\n
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Merkezi y\u00f6netimin, Patani Malay M\u00fcsl\u00fcmanlar\u0131 kimliklerinden ar\u0131nd\u0131rman\u0131n bir yolu olarak \u2018Tay M\u00fcsl\u00fcmanlar\u0131\u2019 kavram\u0131n\u0131 dikte ettirmesi kar\u015f\u0131s\u0131nda Hac\u0131 Sulong ilk tepkiyi veren toplum liderlerindendir. Hac\u0131 Sulong, bu politikan\u0131n Kabul edilemeyece\u011fini a\u00e7\u0131k bir dille \u015f\u00f6yle ifade etmi\u015ftir: \u201cTay-\u0130slam\u0131 veya Tay m\u00fcsl\u00fcmanlar\u0131 kavram\u0131n\u0131 kabul etmiyoruz. H\u00fck\u00fcmetten bizi Malay M\u00fcsl\u00fcmanlar olarak kabul etmesini talep ediyoruz.\u201d[3]<\/a><\/div>\n
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Krall\u0131\u011f\u0131\u2019n bu s\u00fcre\u00e7te att\u0131\u011f\u0131 en \u00f6nemli ad\u0131mlar aras\u0131nda dini-k\u00fclt\u00fcrel-e\u011fitim kurumlarda ciddi de\u011fi\u015fimi \u00f6ng\u00f6ren ve Patani halk\u0131n\u0131n ge\u00e7misiyle ba\u011flar\u0131n\u0131 kopart\u0131p yeni Tay ulus devlet yap\u0131s\u0131na entegrasyonuna y\u00f6nelik politikalar dikkat \u00e7eker. Bu \u00e7er\u00e7evede k\u00fclt\u00fcrel ve dini aidiyet konusunda okullarda Malay dili ve tarihini \u00f6\u011fretiminin durdurulmas\u0131, \u00f6\u011frencilerin b\u00f6lgenin dini k\u00fclt\u00fcr\u00fcn\u00fcn yeni nesillere aktar\u0131lmas\u0131nda \u00f6nemli bir gelenek olarak zuhur eden menghaji<\/i> ad\u0131 verilen ev veya mescidlerdeki ilk dini \u00f6\u011fretim s\u00fcrecinin durdurulmas\u0131, Tay k\u0131l\u0131k k\u0131yafet y\u00f6netmeli\u011finin uygulanmas\u0131, kamu binalar\u0131nda Tay dilinin konu\u015fulmas\u0131 zorunlulu\u011fu vb. zorlama ve bask\u0131lara varan uygulamalar\u0131n temelinde Phibul Songgram\u2019\u0131n y\u00f6netimi ele ge\u00e7irdi\u011fi 1938 y\u0131l\u0131 kritik bir d\u00f6nemin ba\u015flang\u0131c\u0131n\u0131 ifade eder.[4]<\/a><\/div>\n
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T\u00fcm bu geli\u015fmeler kar\u015f\u0131s\u0131nda reaksiyoner bir \u00e7\u0131k\u0131\u015fla Patani ba\u011f\u0131ms\u0131zl\u0131k m\u00fccadelesinin \u00f6nc\u00fc ismi Hac\u0131 Sulong g\u00fcndemi olu\u015fturan bir akt\u00f6rd\u00fcr. Hac\u0131 Sulong\u2019u b\u00f6ylesi bir m\u00fccadeleye iten nedenlerden en az\u0131ndan bir \u00f6l\u00fcm\u00fcn\u00fc anlayabilmek i\u00e7in ya\u015fam\u0131ndan baz\u0131 \u00f6nemli kesitleri hat\u0131rlatmakta fayda var. Patani\u2019nin yeti\u015ftirdi\u011fi \u00f6nemli alimlerden \u2018Tok Minal\u2019 ad\u0131yla me\u015fhur \u015eeyh Zeynel Aidin bin Ahmed el-Fatani\u2019nin torunu olan Sulong, \u00e7ocukluk ve gen\u00e7lik y\u0131llar\u0131nda bu bask\u0131ya do\u011frudan maruz kalm\u0131\u015f ve i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumun s\u0131k\u0131nt\u0131lar\u0131n\u0131 yakinen tan\u0131k olmu\u015f bir isimdir. <\/div>\n
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\u0130lk e\u011fitimini Patani\u2019deki geleneksel dini kurumlarda alan ve sekiz ya\u015f\u0131nda haf\u0131z olan Sulong, \u0130slami bilimlerde \u00f6\u011frenimini Mekke\u2019de Malay \u00f6\u011frencilerce me\u015fhur olan Ma\u2019ahad Dar al-Ulum<\/i>\u2019da s\u00fcrd\u00fcrd\u00fc.[5]<\/a>Hac\u0131 Sulong\u2019un Mekke y\u0131llar\u0131n\u0131 iki d\u00f6neme ay\u0131rmak gerekir.Birincisi, I. D\u00fcnya Sava\u015f\u0131\u2019n\u0131nba\u015flad\u0131\u011f\u0131 y\u0131llara kadar olan d\u00f6nem; ikincisi 1916\u2019dan sonraki d\u00f6nem. \u0130slam d\u00fcnyas\u0131nda, \u00f6zellikle de Ortado\u011fu\u2019da \u00f6nemli d\u00f6n\u00fc\u015f\u00fcmlerin ya\u015fand\u0131\u011f\u0131 o y\u0131llarda Hac\u0131 Sulong, bizzat g\u00f6r\u00fc\u015fme f\u0131rsat\u0131 da buldu\u011fu Muhammed Abduh ve d\u00fc\u015f\u00fcncesinden etkilenmi\u015f bir Malay alimidir. I. D\u00fcnya Sava\u015f\u0131 nedeniyle Malay topraklar\u0131na geri d\u00f6nmek zorunda kalan Hac\u0131 Sulong, Patani\u2019ye ge\u00e7meden \u00f6nce e\u011fitim vermek maksad\u0131yla bir s\u00fcre Kambo\u00e7ya\u2019da ik\u00e2met etti. O d\u00f6nem, Kambo\u00e7ya topraklar\u0131nda siyasi hakimiyetlerini s\u00fcrd\u00fcren Frans\u0131zlar Hac\u0131 Sulong\u2019dan T\u00fcrk ajan\u0131 oldu\u011fu zann\u0131yla tutuklanm\u0131\u015f, ancak ard\u0131ndan serbest b\u0131rak\u0131lm\u0131\u015ft\u0131r. Patani\u2019ye d\u00f6nmeden \u00f6nce  Bangkok, A\u00e7e ve Malaya\u2019da bulunmu\u015ftur.[6]<\/a>Hac\u0131 Sulong\u2019u Malay d\u00fcnyas\u0131n\u0131n \u00f6nemli merkezlerine ziyaretlere iten nedenler salt seyahat olamaz. \u00d6zellikle A\u00e7e gibi s\u00f6m\u00fcrgecili\u011fe kar\u015f\u0131 \u00f6nemli m\u00fccadelenin verildi\u011fi topraklarda Ortado\u011fu\u2019daki d\u00fc\u015f\u00fcnce ak\u0131mlar\u0131ndan edindiklerini payla\u015fm\u0131\u015f oldu\u011funa ku\u015fku yok. Bu ba\u011flamda, o d\u00f6nemde gen\u00e7 ya\u015flar\u0131nda olan Davud Beureuh, Tengku Hasan Krung Kale gibi \u00f6nemli liderlerle g\u00f6r\u00fc\u015fm\u00fc\u015f olmal\u0131d\u0131r. Ayn\u0131 \u015fekilde, bu seyahatleri s\u0131ras\u0131nda ilgili co\u011frafyalar\u0131n \u00f6nemli \u015fahsiyetleri ile kar\u015f\u0131la\u015fmalar\u0131, toplumun nabz\u0131n\u0131 tutacak ili\u015fkiler geli\u015ftirmesine ve de kendi \u015fahs\u0131nda Ortado\u011fu\u2019da edindi\u011fi teoriyi pratikle bulu\u015fturmaya vesile oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir.Hac\u0131 Sulong sadece \u00e7ok k\u0131sa bir s\u00fcre kald\u0131\u011f\u0131 Patani\u2019den sonra 1916 y\u0131l\u0131nda yeniden Mekke\u2019ye d\u00f6nd\u00fc. O d\u00f6nem, Mekke\u2019de \u201culama jawi\u201d lakab\u0131yla tan\u0131nan Wan Ahmad ve Tok Kenali ile tan\u0131\u015farak onlara m\u00fcntesip oldu. 1927 y\u0131l\u0131 sonlar\u0131nda Patani\u2019ye d\u00f6nerek hocal\u0131k yapmaya ba\u015flayan Hac\u0131 Sulong Patani\u2019deki yerle\u015fik geleneksel \u0130slami e\u011fitime ele\u015ftiriler getirmekten geri kalmad\u0131.D\u00f6neminin reformistler aras\u0131ndaki yayg\u0131n kanaatinin bir g\u00f6stergesi olarak Hac\u0131 Sulong, bu k\u00f6kl\u00fc kurumlar\u0131 Patani toplumunun geri kalm\u0131\u015fl\u0131\u011f\u0131ndan sorumlu tutarak reform \u00e7abalar\u0131na giri\u015fti.[7]<\/a><\/div>\n
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Buradan Hac\u0131 Sulong\u2019\u0131n Patani\u2019de verdi\u011fi m\u00fccadeleye d\u00f6nebiliriz. Sulong, 3 Nisan1947 tarihinde merkezi h\u00fck\u00fcmete sundu\u011fu raporda g\u00fcneydeki d\u00f6rt eyaletin -ki buna Satun\u2019da dahildir- otonom stat\u00fcs\u00fc verilmesi talebinde bulundu. Sulong\u2019un siyasi projesinde b\u00f6lgenin bizzat Patanili M\u00fcsl\u00fcmanlar eliyle y\u00f6netilmesi, Malay dilinin e\u011fitim ve k\u00fclt\u00fcr dili olarak kullan\u0131lmas\u0131; b\u00f6lgede toplanan vergi gelirlerinin b\u00f6lge kalk\u0131nmas\u0131nda kullan\u0131lmas\u0131; yerel
\ny\u00f6netimde \u00e7al\u0131\u015fanlar\u0131n %80\u2019inin Patanili Malaylardan te\u015fekk\u00fcl ettirilmesi; \u0130slami konularda ele alacak yerel bir komitenin kurulmas\u0131. D\u00f6nemin Ba\u015fbakan\u0131 Pridi Phanomyong, ilkesel olarak \u00f6neriye s\u0131cak baksa da, merkezdeki geleneksel siyasi yap\u0131lar bu g\u00f6r\u00fc\u015fe kar\u015f\u0131yd\u0131.G\u00fc\u00e7l\u00fc merkez siyasi yap\u0131 ve anlay\u0131\u015f\u0131 kar\u015f\u0131s\u0131nda Hac\u0131 Sulong kabul edilmesi m\u00fcmk\u00fcn olmayan bir siyasi projeyle ortaya \u00e7\u0131kmas\u0131yla bir anda ayr\u0131l\u0131k\u00e7\u0131 bir siyasi ki\u015filik olarak damgalanarak 16 Ocak 1948 tarihinde tutuklad\u0131. Yarg\u0131 s\u00fcrecinin sonunda, hapse at\u0131ld\u0131 ve bir s\u00fcre sonra da \u00f6ld\u00fcr\u00fcld\u00fc.[8]<\/a><\/div>\n
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Gelecek on y\u0131llarda, Bangkok y\u00f6netiminin merkeziyet\u00e7i Tay milliyet\u00e7isi yakla\u015f\u0131m\u0131 g\u00fcney eyaletlerinin asimilasyonundan \u00f6te bir \u00e7\u00f6z\u00fcm\u00fc g\u00fcndeme getirmedi. Bunun en \u00f6nemli g\u00f6stergesi, bir zamanlar t\u0131pk\u0131 Patani gibi yo\u011fun bir M\u00fcsl\u00fcman Malay n\u00fcfusuna ev sahipli\u011fi yapan Satun\u2019un yo\u011fun i\u00e7 g\u00f6\u00e7lerle asimile edilmesidir. <\/div>\n
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Bu d\u00f6nemde Malaya topraklar\u0131nda Malaya Birli\u011fi projesinin reddedilmesi \u00fczerine \u00f6nemli bir siyasi sorunla kar\u015f\u0131 kar\u015f\u0131ya kalan \u0130ngiliz y\u00f6netimi, d\u00f6nemin Patani liderlerinden Tengku Mahmud Mahyideen\u2019e sorunu Malaya\u2019ya ta\u015f\u0131mamalar\u0131 uyar\u0131s\u0131nda bulundu.\u0130ngilizlerin Bangkok-Patani g\u00f6r\u00fc\u015fmesi konusundaki \u00e7al\u0131\u015fmalar\u0131, Tay ordusunun h\u00fck\u00fcmete m\u00fcdahalesiyle akamete u\u011frarken, Narathiwa\u2019da 26-27 Nisan 1948 tarihlerinde ya\u015fanan \u201cDusun Nyior\u201d ayaklanmas\u0131nda i\u00e7lerinde kad\u0131n, \u00e7ocuklar\u0131nda bulundu\u011fu-de\u011fi\u015fik kaynaklarda belirtildi\u011fine g\u00f6re- d\u00f6rt y\u00fcz\u00fc ila alt\u0131 y\u00fcz civar\u0131nda Patanili M\u00fcsl\u00fcman \u00f6ld\u00fcr\u00fcld\u00fc.[9]<\/a> Ayaklanmaya seep olarak polisin bir dini merasim i\u00e7in topland\u0131\u011f\u0131 ifade edilen yakla\u015f\u0131k seksen ki\u015filik gruba ate\u015f a\u00e7mas\u0131yla vuku buldu. Bu geli\u015fme, hi\u00e7 ku\u015fku yok ki, 1948 y\u0131l\u0131 ba\u015flar\u0131nda Hac\u0131 Sulong hadisesinin devam\u0131 mahiyetindedir.Hac\u0131 Sulong\u2019un tutuklanmas\u0131n\u0131n akabinde b\u00f6lgeye olas\u0131 bir toplumsal tepkiye \u00f6nlem olarak Bangkok\u2019dan \u00f6zel birliklerin g\u00f6nderilmesi bunun ilk i\u015fareti say\u0131labilir.[10]<\/a>Ara\u015ft\u0131rmac\u0131lar, Patani Malay M\u00fcsl\u00fcmanlarca\u201cDusun Nyior Sava\u015f\u0131\u201d olarak da adland\u0131r\u0131lan bu vak\u0131an\u0131n 2004 y\u0131l\u0131 28 Nisan\u2019\u0131nda Kru-Ze Camii bask\u0131n\u0131yla benzerli\u011fine dikkat \u00e7ekmektedirler.<\/div>\n
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Bunun temel nedeni 1880\u2019lerde, \u00f6zellikle \u0130ngilizlerin siyasi ve entellekt\u00fcel etkile\u015fimleri sonucu ulus-devlet anlay\u0131\u015f\u0131n\u0131n geli\u015ftirilmesine b\u00fcy\u00fck destek veren Kral Chulalongkron\u2019un (1868-1910) \u00fcniter devlet yap\u0131s\u0131n\u0131 \u00f6ncelleyen siyasi a\u00e7\u0131l\u0131m\u0131d\u0131r. Bu d\u00f6nemde kaleme al\u0131nan metinlerde Patani Malay M\u00fcsl\u00fcman kitlelerinin k\u00fclt\u00fcrel ve dini kimliklerine dair at\u0131flar\u0131n olmamas\u0131 dikkat \u00e7ekicidir.[11]<\/a> \u00d6yle ki, bu kral\u0131n h\u00fck\u00fcmdarl\u0131\u011f\u0131n\u0131n sony\u0131llar\u0131nda Patani Malay b\u00f6lgesinin giderek daha yo\u011fun bir siyasi hegemonyaya konu olmas\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda \u00e7oktan siyasi bir proje olarak yap\u0131salla\u015ft\u0131r\u0131lm\u0131\u015f olan \u2018ulus-devlet\u2019 olgusunun Patani M\u00fcsl\u00fcmanlar\u0131n\u0131 \u2018yabanc\u0131la\u015ft\u0131r\u0131c\u0131\u2019 etkisi oldu\u011funa ku\u015fku yok. <\/div>\n
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Hac\u0131 Sulong\u2019un merkez g\u00fc\u00e7 kar\u015f\u0131s\u0131ndaki bu siyasi \u00e7\u0131k\u0131\u015f\u0131, modern Patani Malay milliyet\u00e7ili\u011finin n\u00fcvesini te\u015fkil etmi\u015f ve nihayetinde bu yakla\u015f\u0131m\u0131n merkez taraf\u0131ndan olumlu bir kar\u015f\u0131l\u0131k bulmamas\u0131 neticesinde 1967\u2019dan itibaren ba\u011f\u0131ms\u0131zl\u0131k hareketine evrilmi\u015ftir.Hac\u0131 Sulong, Tay y\u00f6netimince hapse at\u0131lmas\u0131 ve \u015f\u00fcpheli \u00f6l\u00fcm\u00fc \u00fczerine Patani direni\u015fi 1969 y\u0131l\u0131 Eyl\u00fcl-Aral\u0131k aylar\u0131nda sald\u0131r\u0131lar\u0131 art\u0131rm\u0131\u015f ve akabinde Hac\u0131 Yusuf al-Tamani\u2019nin bulundu\u011fu Patani birlikleri \u201cPatani Cumhuriyeti Ulusal \u00d6zg\u00fcrl\u00fck Cephesi\u201d (Barisan Nasional Pembebesan Repablik Patani<\/i>) ad\u0131n\u0131 alm\u0131\u015ft\u0131r. Tay y\u00f6netiminin, Hac\u0131 Sulong\u2019un \u2018\u00e7\u00f6z\u00fcm projesine\u2019 destek vermek yerine, M\u00fcsl\u00fcman eyaletlerin bulundu\u011fu g\u00fcneye Budist Tay kitlelerini i\u00e7 g\u00f6\u00e7e te\u015fvik etmesi, yozla\u015fm\u0131\u015f ve konular\u0131nde ehil olmayan yerel y\u00f6neticilerin atanmas\u0131, b\u00f6lge ekonomisinin can damar\u0131 alanlarda \u00f6rne\u011fin kau\u00e7uk \u00fcretiminde uygulanan yanl\u0131\u015f fiyat politikalar\u0131 gibi nedenlerle Patani M\u00fcsl\u00fcmanlar\u0131 aras\u0131nda merkeze y\u00f6nelik tepkilerin dozunun artmas\u0131nda ba\u015fat bir roy oynad\u0131.[12]<\/a><\/div>\n

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[1]<\/a>Dennis Walker. (1972). \u201cConflict Between The Thai and Islmaic Cultures in Southern Thailand: 1948-197\u201d, In Studies inIslam, <\/i>Indian Institute of Islamic Studies,<\/i> New Delhi, s. 135. <\/div>\n<\/div>\n
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[2]<\/a>Moshe Yegar. (2009). Some Comparative Notes on Three Muslim Rebellion Movements in southeast Asia (urma, Thailand and the Philippines)\u201d In Southeast Asia and the Middle East: Islam, Movement, and the Longeu Duree<\/i>, (eds.) Eric tagliacozzo, Singapore: NUS Press, s. 320.<\/div>\n<\/div>\n
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[3]<\/a>Mariya Johanna Futchs. (1970). A Comparative Study of Thai and Filipino Muslims<\/i>, Master Thesis, Washington: The American University, s. 68. <\/div>\n<\/div>\n
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[4]<\/a>Scot Barm\u00e9. (1993). Luang Wichit Wathakan and the Creation of a Thai Identity<\/i>, Social Issues in Southeast Asia, Signapore: ISEAS, s. 144; Chris Baker&Pasuk Phongpaichit. (2005). A History of Thailand<\/i>, Cambridge: Cambridge University Press, s. 173; Dennis Walker, s. 142. <\/div>\n<\/div>\n
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[5]<\/a>Joseph Chinyong Liow. (2009). Islam, Education and Reform in Southern Thailand<\/i>, Singapore: ISEAS, s. 81.  <\/div>\n<\/div>\n
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[6]<\/a>Joseph Chinyong Liow. (2009), s. 82. <\/div>\n<\/div>\n
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[7]<\/a>Joseph Chinyong Liow. (2009), s. 84. <\/div>\n<\/div>\n
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[8]<\/a>Duncan McCargo. (2009), s. 60. <\/div>\n<\/div>\n
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[9]<\/a>Nik Anuar Nik Mahmud. (2008). The Malays of Patani: The Search for Security and Independence<\/i>, Kuala Lumpur: MPH Group Printing, s. 46, 51. (51 naratiwa olay\u0131 sadece)<\/div>\n<\/div>\n
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[10]<\/a>Chris Baker&Pasuk Phongpaichit. (2005). A History of Thailand<\/i>, Cambridge: Cambridge University Press, s. 174; Chaiwat-Satha-Anand. (2006). \u201cThe Silence of The bullet Monument: Violence and Truth Management, Dusun-Nyor 1948 and Kru-Ze 2004\u201d, In Critical Asian Studies<\/i>, 38 (1), Roudledge, s. 18-9.<\/div>\n<\/div>\n
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[11]<\/a>Patrick Jory. (2007). \u201cFrom \u2018Melayu Patani\u2019 to \u2018Thai Muslim\u2019: The Spectr eof Ethnic Identity in Southern Thailand\u201d, ARI Working Paper<\/i>, No. 84, Singapore: Asia Research Instituten, s. 4. <\/div>\n<\/div>\n
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[12]<\/a>Dennis Walker, s. 135, 136, 137.<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

20. y\u00fczy\u0131l ba\u015flar\u0131nda \u0130ngilizlerin b\u00f6lgedeki politikalar\u0131 gere\u011fi Patani Sultanl\u0131\u011f\u0131\u2019n\u0131n Siam Krall\u0131\u011f\u0131\u2019na devrinin ger\u00e7ekle\u015fmesi, M\u00fcsl\u00fcman toplumun bug\u00fcne kadar s\u00fcren huzursuzluklar\u0131n ba\u015flang\u0131\u00e7 noktas\u0131n\u0131 olu\u015fturur. Bu s\u00fcre\u00e7te ya\u015fanan de\u011fi\u015fimler kar\u015f\u0131s\u0131nda ilk ciddi tepki 1940\u2019larda g\u00fcndeme geldi.Bu noktada ad\u0131 an\u0131lmas\u0131 gereken ilk ki\u015finin Hac\u0131 Sulong\u2019dur.D\u00f6neminin Patani Malay dini liderleri aras\u0131nda \u00f6nemli bir yeri olan Hac\u0131 Sulong\u2019u siyasi inisiyatif almaya […]<\/p>\n","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-1231","post","type-post","status-publish","format-standard","hentry","category-patani"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1231","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/comments?post=1231"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1231\/revisions"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=1231"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=1231"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=1231"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}