{"id":1324,"date":"2012-09-07T07:00:44","date_gmt":"2012-09-07T07:00:44","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=1324"},"modified":"2016-10-07T07:00:58","modified_gmt":"2016-10-07T07:00:58","slug":"endonezyada-yuzyllk-hareket_25-3","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/endonezyada-yuzyllk-hareket_25-3\/","title":{"rendered":"Endonezya\u2019da Y\u00fczy\u0131ll\u0131k Hareket: Muhammediyye (1912-2012)"},"content":{"rendered":"
Mehmet \u00d6zay \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a020 Kas\u0131m 2012<\/b><\/div>\n
<\/a>Muhammediyye modernist bir hareket olarak Malay d\u00fcnyas\u0131n\u0131n bug\u00fcn Endonezya Tak\u0131madalar\u0131 olarak bilinen co\u011frafyas\u0131nda tam bir as\u0131r \u00f6nce hayata ge\u00e7irilmi\u015f \u00f6nemli bir projedir. Malay d\u00fcnyas\u0131n\u0131n \u2018puritenleri\u2019 unvan\u0131n\u0131 ta\u015f\u0131yan bu hareketin kurucusu ve hareketin ge\u00e7irdi\u011fi evreler \u00fczerine pek \u00e7ok akademik \u00e7al\u0131\u015fman\u0131n yap\u0131lm\u0131\u015f olmas\u0131, \u00f6rne\u011fin Alfian, Noer, Barton, Peacock, Yegar, Federspiel vd., gerek Endonezda gerekse belki de daha \u00e7ok Bat\u0131l\u0131 \u00fclkeler i\u00e7in hareketin do\u011furdu\u011fu \u00f6nemi ortaya koymas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemli. G\u00fcn\u00fcm\u00fczde vahhabicilik kadar modernist, yer yer liberal \u0130slamc\u0131 adland\u0131rmalar\u0131na da konu olan bu hareket, do\u011fdu\u011fu g\u00fcnden bu yana Endonezya Tak\u0131madalar\u0131\u2019n\u0131n ilk modern hareketi olarak tarihe ge\u00e7mi\u015f ve bug\u00fcne kadar varl\u0131\u011f\u0131n\u0131 etkin bir \u015fekilde s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Sahip oldu\u011fu \u00fcye say\u0131s\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda \u00fclkedeki Alimler Birli\u011fi (Nahtad\u2019ul Ulama<\/i>)\u2019dan sonraki ikinci b\u00fcy\u00fck sivil hareketidir. Modernist d\u00fc\u015f\u00fcncenin Endonezya Tak\u0131madalar\u2019\u0131ndaki, \u00f6zellikle de Cava Adas\u0131\u2019ndaki temsilcisi konumundaki Muhammediyye Hareketi, Barton\u2019un (2002: 6) dile getirdi\u011fi \u00fczere, sosyolojik k\u00f6kenleri itibar\u0131yla, mensuplar\u0131n\u0131 k\u00fc\u00e7\u00fck ve orta b\u00fcy\u00fckl\u00fckteki kasaba ve \u015fehirlerden gelen alt orta s\u0131n\u0131flar\u0131n yani, M\u00fcsl\u00fcman t\u00fcccarlar\u0131n ve memurlar\u0131n olu\u015fturdu\u011fu bir sosyal birlikti. Bug\u00fcn bu sosyal yap\u0131lanmas\u0131n\u0131n pek de de\u011fi\u015fmedi\u011fini ancak \u00e7e\u015fitlenerek farkl\u0131 ba\u011flamlara b\u00fcr\u00fcnd\u00fc\u011f\u00fcn\u00fc s\u00f6yleyebiliriz. Az de\u011fil, yakla\u015f\u0131k otuz milyonu a\u015fk\u0131n \u00fcyeyi ayn\u0131 kal\u0131ba koymak m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 gibi, sosyolojik olarak da t\u0131pat\u0131p e\u015f birimler halinde alg\u0131lamak yanl\u0131\u015f olur.<\/div>\n
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Geni\u015f kitleleri i\u00e7inde bar\u0131nd\u0131ran bu Hareket\u2019in pratikte neye kar\u015f\u0131l\u0131k geldi\u011fi de \u00f6nemli elbette. A\u015fa\u011f\u0131da detayl\u0131 bir \u015fekilde de\u011finmekle birlikte k\u0131saca Hareket\u2019in paradigm boyutunda iki temel a\u00e7\u0131l\u0131ma sahip oldu\u011funu s\u00f6yleyebiliriz. \u0130lki kurucu babas\u0131 Ahmet Dahlan\u2019\u0131n ye\u015fertti\u011fi bir giri\u015fim olarak okullar, yetimhaneler ve hastaneler gibi sosyal kurumlar\u0131 bir kefede yer al\u0131rken, Dahlan\u2019dan sonra ikinci kurucu baba olma \u00fcnvan\u0131n\u0131 ta\u015f\u0131yan Hac\u0131 Resul\u2019\u00fcn daha kavramsal \u00e7er\u00e7evede yakla\u015f\u0131m\u0131n\u0131n bir sonucu olarak dini-ideolojik yap\u0131lanmaya \u00f6nem veren ve bu anlamda \u2018puriten\u2019 y\u00f6nelimleri a\u011f\u0131r basan bir olu\u015fum olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Peki bu hareketin siyasi arenadaki kar\u015f\u0131l\u0131\u011f\u0131 neye tekab\u00fcl eder? \u00dcye veya sempatizan say\u0131s\u0131na bak\u0131ld\u0131\u011f\u0131nda siyaseten \u00e7ok g\u00fc\u00e7l\u00fc bir yap\u0131 izlenimi verebilir. Ancak ger\u00e7ekte, t\u0131pk\u0131 di\u011fer \u00f6nde gelen \u0130slami yap\u0131lanlar gibi Endonezya Cumhuriyeti siyasetinde ba\u015flang\u0131c\u0131ndan bug\u00fcne kadar \u2018g\u00fc\u00e7\u2019 anlam\u0131nda varl\u0131k g\u00f6sterip g\u00f6steremedi\u011fi \u015f\u00fcphelidir.<\/div>\n
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Hareket\u2019in Endonezya i\u00e7in ne anlam ifade etti\u011fi \u00fczerinde dural\u0131m k\u0131saca. \u00d6ncelikle, Ortado\u011fu \u0130slam\u0131\u2019ndan etkilenimleri dikkate al\u0131nd\u0131\u011f\u0131nda Hareket tarihsel bir devaml\u0131l\u0131\u011fa i\u015faret eder. Tarihin erken d\u00f6nemlerinden itibaren \u0130slamiyeti Tak\u0131madalar\u2019a ta\u015f\u0131yan unsurlar ve akabinde yerli halklar aras\u0131ndan ne\u015fet eden alim, mutasavv\u0131f vb ilim ve ahl\u00e2k erlerinin varl\u0131\u011f\u0131 b\u00f6lgeye Hint-\u00c7in medeniyetlerinden sonraki en \u00f6nemli izleri b\u0131rakm\u0131\u015ft\u0131r. \u00d6zellikle bu ikinci s\u00fcre\u00e7, yani yerli unsurlar\u0131n \u0130slamla\u015fma s\u00fcre\u00e7lerindeki katk\u0131lar\u0131 halklar\u0131n dili, k\u00fclt\u00fcr\u00fcne yak\u0131nl\u0131klar\u0131 nedeniyle \u00e7ok daha dikkat \u00e7ekicidir. Bu s\u00fcre\u00e7ler s\u00f6m\u00fcrgecili\u011fin b\u00f6lgede varl\u0131k g\u00f6stermeye ba\u015flad\u0131\u011f\u0131 16. y\u00fczy\u0131l ba\u015flar\u0131ndan itibaren \u00e7e\u015fitli etkile\u015fimlerle varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. 19. y\u00fczy\u0131l ikinci yar\u0131s\u0131na gelindi\u011finde klasik s\u00f6m\u00fcrgecilikten radikal emperyalizme evrilme, \u00f6zellikle Tak\u0131madalar\u2019da Hollanda y\u00f6netiminin \u2018Etik Politika\u2019 ad\u0131yla g\u00f6r\u00fcn\u00fcrde \u2018g\u00fclery\u00fczl\u00fc\u2019 ancak derinlerde s\u00f6m\u00fcrge topraklar\u0131n\u0131 d\u00f6nemin kapitalist ili\u015fkiler a\u011f\u0131na g\u00f6re yerli toplumlar\u0131n\u0131 ve kaynaklar\u0131n\u0131 k\u00f6kten d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc politakas\u0131n\u0131 hayata ge\u00e7irdi\u011fi bir d\u00f6nemdir. \u00d6yle ki, bu s\u00fcre\u00e7, s\u00f6m\u00fcrge y\u00f6netiminin Tak\u0131madalar\u2019daki M\u00fcsl\u00fcmanlar\u0131n \u2018Hac farizalar\u0131n\u0131\u2019 yerine getirmelerine kadar varan engellemelerle M\u00fcsl\u00fcman kitlelerin \u2018bu\u011fz\u2019una hedef olmu\u015ftur. M\u00fcsl\u00fcman toplumlar bir yandan Bat\u0131l\u0131 s\u00f6m\u00fcrgeci ili\u015fkilerin \u00f6zellikle e\u011fitim, yasa ve idari mekanizmalar vas\u0131tas\u0131yla sek\u00fclerle\u015fme s\u00fcre\u00e7lerine h\u0131z katarken, buna M\u00fcsl\u00fcmanlar\u0131n kendi i\u00e7 dinamiklerini hareket ge\u00e7irmelerine mani olacak yapt\u0131r\u0131mlarla bir ba\u015fka darbeyi vuruyordu. \u0130\u015fte bu yo\u011fun siyasi ve ideolojik bask\u0131 alt\u0131nda t\u0131pk\u0131 benzerleri gibi Ahmed Dahlan da ilmi \u00e7al\u0131\u015fmalarda bulunmak maksad\u0131yla Kutsal Topraklar\u2019a hicret etti. Cava\u2019ya d\u00f6n\u00fc\u015f\u00fcnde 1912 y\u0131l\u0131nda temellerini atmas\u0131yla bug\u00fcne kadar devam edecek bir Hareket\u2019in tetikleyicisi oldu.<\/div>\n
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Ya\u015fad\u0131\u011f\u0131 d\u00f6nemin ko\u015fullar\u0131, \u00f6zellikle de siyaseten dinamik i\u00e7 ve d\u0131\u015f unsurlar\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda, Muhammediyye Hareketi \u2018bir siyasi hareket midir?\u2019 diye sormak gerekir. Amac\u0131n, var olan kaynaklar \u00fczerinde azami kontrolle\u00a0 M\u00fcsl\u00fcmanlar\u0131n toplumsal varl\u0131klar\u0131n\u0131 devam ettirme oldu\u011fu ve s\u00f6m\u00fcrge y\u00f6netiminin sadece siyasi de\u011fil, giderek askeri varl\u0131\u011f\u0131yla da M\u00fcsl\u00fcman kitleler \u00fczerindeki bask\u0131s\u0131n\u0131 art\u0131rd\u0131\u011f\u0131 d\u00f6nemde Muhammediyye Hareketi\u2019nin, s\u00f6m\u00fcrge y\u00f6netimine tabiri caizse kafa tutacak siyasi bir model olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6ylemek g\u00fc\u00e7. Hemen burada bir parantez a\u00e7arak, Hareket\u2019in b\u00f6ylesi makro siyasi ama\u00e7la toplumsal platformda yer almad\u0131\u011f\u0131n\u0131n bir di\u011fer g\u00f6s
\ntergesini, kurulu\u015fundan birka\u00e7 y\u0131l sonra kar\u015f\u0131s\u0131na alternatif bir hareket olarak Alimler Birli\u011fi Hareketi\u2019nin (1926) \u00e7\u0131kmas\u0131nda buluruz. Bununla ne demek istiyoruz a\u00e7\u0131klayal\u0131m. Muhammediyye Hareketi\u2019nin s\u00f6m\u00fcrge y\u00f6netimine kar\u015f\u0131 bir \u2018siyasi\u2019 kar\u015f\u0131 duru\u015f olmak yerine, Ortado\u011fu\u2019da ye\u015fermekte olan Muhammed Abduh, Cemaleddin Afgani ekol\u00fcn\u00fcn izle\u011finde modernist \u0130slami hareketin, \u00f6zellikle de M\u00fcsl\u00fcman toplumlarda e\u011fitim kavram\u0131ndan, i\u00e7eri\u011finden etkilenimleri s\u00f6z konusudur. Bir ba\u015fka deyi\u015fle, modernist olu\u015fumun \u00f6nc\u00fclerinin \u2018e\u011fitim\u2019 faaliyetleri ba\u011flam\u0131ndaki g\u00f6r\u00fc\u015f ve kanaatleri Ahmet Dahlan\u2019\u0131n Endonezya\u2019da Hollanda s\u00f6m\u00fcrge varl\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda \u2018at oynatacabilece\u011fi\u2019 bir alan olarak, bir anlamda ith\u00e2l bir ak\u0131ma yol a\u00e7m\u0131\u015ft\u0131r.<\/div>\n
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\u0130\u015fte tam da bu noktada, b\u00f6lgedeki \u0130slami anlay\u0131\u015flar\u0131n birbiriyle ili\u015fkisi -belki de \u00e7at\u0131\u015fmas\u0131 demek daha do\u011fru- ortaya \u00e7\u0131kar. Muhammediyye Hareketi\u2019nin temel hedeflerinden biri, kahir ekseriyeti \u2018M\u00fcsl\u00fcman\u2019 olan Cava toplumunda varl\u0131k s\u00fcren \u0130slam dini d\u00fc\u015f\u00fcnce ve prati\u011finin, \u0130slam \u00f6ncesi animist ve Hindu\/Budist Cava k\u00fclt\u00fcr\u00fc ile etkile\u015fimine son vermek \u00a0ve \u2018hurafe\u2019 olarak adland\u0131r\u0131lan unsurlar\u0131n \u0130slam dini d\u00fc\u015f\u00fcnce ve prati\u011finden ar\u0131nd\u0131r\u0131lmas\u0131d\u0131r. Tak\u0131madalar\u2019da, \u00f6zellikle de Cava Adas\u0131\u2019nda k\u00f6kl\u00fc bir ge\u00e7mi\u015fe sahip geleneksel \u0130slami e\u011fitim kurumlar\u0131n\u0131n liderlerinin birli\u011fine atfen zikredilen Nahdat\u2019ul Ulama\u2019n\u0131n birka\u00e7 y\u0131l sonra Muhammediyye\u2019nin, yukar\u0131da dile getirilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 \u00fczere, dini alana dair g\u00f6r\u00fc\u015flerinin kabul edilemezli\u011finden hareketle bu topraklar\u0131n asli unsuru olmakl\u0131\u011f\u0131n verdi\u011fi g\u00fcvenle, gene \u2018modern\u2019 bir eylem bi\u00e7imine evrildi\u011fi dikkat \u00e7eker. Burada elbette, Muhameddiyye ile Alimler Birli\u011fi aras\u0131nda ba\u015fg\u00f6steren \u00f6zellikle \u0130slamla\u015fma ba\u011flam\u0131ndaki \u00e7at\u0131\u015fma, \u00e7eki\u015fme, rekabet s\u00fcre\u00e7lerini hat\u0131rlatmakta fayda var. Yukar\u0131da Muhammediyye \u2018siyasi bir hareket midir?\u2019 darken kastedilen asl\u0131nda budur.<\/div>\n
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Hareket\u2019in temel hedeflerinden biri, Cava k\u00fclt\u00fcr\u00fcne hakim animist veya Hindu\/Budist ge\u00e7mi\u015ften gelen unsurlar\u0131n ay\u0131klanmas\u0131 olsa da, k\u00fclt\u00fcrel de\u011ferler olarak yasland\u0131\u011f\u0131 yeg\u00e2ne unsur Cava k\u00fclt\u00fcr\u00fc olmakla bir anlamda ikircikli bir ili\u015fki sergilemi\u015ftir. \u00d6rne\u011fin Ahmet Dahlan\u2019\u0131n bir insan teki olarak veya kitlev\u00ee olu\u015fumun ye\u015ferdi\u011fi maddi ve manevi ortam olarak dayand\u0131\u011f\u0131 k\u00fclt\u00fcrel de\u011ferler de ayn\u0131 Cava \u00f6zelinde de\u011ferlendirilmektedir. Bu husus bizzat Ahmet Dahlan\u2019\u0131n Cava\u2019da, bug\u00fcne kadar varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren, Cogcakarta Sultanl\u0131k \u00e7evresiyle ili\u015fkilerinde dikkat \u00e7ekmektedir. Cava k\u00f6klerine ba\u011fl\u0131l\u0131k kadar, harekete y\u00f6n veren Bat\u0131 Sumatra\u2019daki \u2018Padang (Minangkabau) fakt\u00f6r\u00fc\u2019 unutulmamal\u0131d\u0131r. 1920\u2019lerin sonlar\u0131na do\u011fru d\u00f6nemin \u015fartlar\u0131 \u00e7er\u00e7evesinde Cava d\u0131\u015f\u0131na a\u00e7\u0131lma ihtiyac\u0131 ve belki de zorunlulu\u011fu \u00e7er\u00e7evesinde yerelden ulusala ge\u00e7i\u015fin izleri g\u00f6r\u00fcl\u00fcr. Bu s\u00fcrece damgas\u0131n\u0131 vuran ise Haji Resul ad\u0131nda Padang\u2019l\u0131 bir alimdir\u2026 Burada Hareket\u2019i t\u00fcm boyutlar\u0131yla tart\u0131\u015fmak m\u00fcmk\u00fcn olmamakla birlikte, Dahlan ile Resul aras\u0131nda Hareket\u2019in paradigmatik y\u00f6nelimini etkileyecek \u00f6nemli farkl\u0131l\u0131klar oldu\u011funu s\u00f6ylemek yetinelim.<\/div>\n
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Hareket\u2019in \u00f6zellikle e\u011fitim faaliyetleri ile an\u0131lmas\u0131n\u0131n nedeni de gayet a\u00e7\u0131k. \u00c7\u00fcnk\u00fc Hollanda y\u00f6netimi, e\u011fitimi se\u00e7kinlere has k\u0131lmas\u0131yla geni\u015f toplum kesimlerini bu anlamda \u2018cehalete\u2019 terk etmesi kar\u015f\u0131s\u0131nda bir tepkidir Ahmet Dahlan\u2019\u0131n hareketi\u2026 Bu \u00e7er\u00e7evede, S\u00f6m\u00fcrge y\u00f6netiminin e\u011fitim olanaklar\u0131ndan istifade edemeyen kitlelerin \u00e7ocuklar\u0131na e\u011fitim vermeyi ama\u00e7 edinmi\u015ftir. \u0130kinci hareket alan\u0131 olarak sa\u011fl\u0131k vb. sekt\u00f6rleri se\u00e7mesi bir anlamda \u00fclkede sivil toplumcu hareketin ilk n\u00fcveleri olarak de\u011ferlendirilmeye adayd\u0131r. Ancak burada b\u00f6lge halk\u0131n\u0131n \u2018pysche<\/i>\u2019s\u0131n\u0131 de dikkate alarak, Hareket\u2019in \u2018sosyal hizmet\u2019 olgusu \u00fczerinden varl\u0131k g\u00f6stermeyi ye\u011fledi\u011fi a\u015fik\u00e2r. Bu \u2018sosyal hizmet\u2019 olgusunun nas\u0131l olup da Alimler Birli\u011fi gibi bir alternatifi do\u011furdu\u011fu da \u00fczerinde \u00e7ok\u00e7a d\u00fc\u015f\u00fcn\u00fclmesi gereken bir olgu. K\u0131saca, bu bir anlamda kutupla\u015fman\u0131n temellerinin her ne kadar hareketin k\u00f6klerinin \u2018sosyal hizmet\u2019 a\u011flar\u0131 ile kuruldu\u011fu g\u00f6r\u00fclse de, Tak\u0131madalar\u2019daki geleneksel \u0130slami anlay\u0131\u015f \u00fczerinde d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bir etkiye taraf oldu\u011fu da okunabilmelidir.<\/div>\n
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Yukar\u0131daki g\u00f6r\u00fc\u015fleri ileri s\u00fcrerken, Muhammediyye Hareketi\u2019nin Hollanda kar\u015f\u0131t\u0131 bir nitelik ta\u015f\u0131mad\u0131\u011f\u0131n\u0131 s\u00f6ylemek istemiyoruz. Aksine, b\u00f6ylesi bir kar\u015f\u0131tl\u0131\u011f\u0131 i\u00e7kin olmas\u0131 dolay\u0131s\u0131yla \u2018milliyet\u00e7i hareket\u2019 s\u0131n\u0131flamas\u0131 i\u00e7inde bile de\u011ferlendirilebilecek unsurlar ta\u015f\u0131r. \u0130\u015f \u2018milliyet\u00e7ilik\u2019le hesapla\u015fmaya geldi\u011finde, modern d\u00f6nemde Cava sek\u00fcler milliyet\u00e7ili\u011fi kadar, Cava men\u015feili Muhammediyye Hareketi\u2019nin \u0130slami yakla\u015f\u0131m\u0131n\u0131n k\u00f6kl\u00fc Cava k\u00fclt\u00fcr\u00fcyle etkile\u015fimi de hararetli tart\u0131\u015fmalara kap\u0131 aralayacak \u00f6zelliklere sahiptir. Bu \u00e7er\u00e7evede, Hareket\u2019in, Clifford Geertz\u2019in \u201csenkretik\u201d olarak adland\u0131rd\u0131\u011f\u0131 Cava dini ya\u015fam tarz\u0131na ne kadar m\u00fcdahale etti\u011fi veya onu d\u00f6n\u00fc\u015ft\u00fcrmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 ile bu ya\u015fam tarz\u0131 ve bu tarz\u0131n toplumsal platformdaki temsilcileri, \u00f6rne\u011fin Cogcakarta Sultan\u0131, ile ne t\u00fcrl\u00fc ili\u015fkiler geli\u015ftirildi\u011fi de \u00f6nemli konulardand\u0131r.<\/div>\n
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Bu anlamda, 1945 sonras\u0131 ba\u011f\u0131ms\u0131z Endonezya Cumhuriyeti\u2019nin yer yer \u2018sol tandasl\u0131\u2019 sek\u00fcler, a\u011f\u0131rl\u0131kl\u0131 olarak da rotas\u0131n\u0131 Amerika\u2019ya ayarlam\u0131\u015f \u2018sa\u011fc\u0131\u2019 sek\u00fcler y\u00f6netimin \u00fclkenin \u2018birli\u011fini\u2019sa\u011flama yakla\u015f\u0131m\u0131nda sergiledi\u011fi her t\u00fcrl\u00fc d\u00fc\u015f\u00fcnce ve eylem ikliminde kar\u015f\u0131la\u015ft\u0131\u011f\u0131 zorlu\u011fu ve \u00e7at\u0131\u015fmay\u0131 benzer \u015fekilde Muhammediyye Hareketi\u2019nin de ta\u015f\u0131d\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. Bu Muhammediyye Hareketi ile merkez siyasi yap\u0131lanman\u0131n ayn\u0131 kefeye konmas\u0131ndan ziyade, \u00f6zellikle Hareket\u2019in k\u00fclt\u00fcrel benzerlikler, yak\u0131nl\u0131klar hususunda \u2018Caval\u0131 kimli\u011fi\u2019 ister istemez \u00f6n pl\u00e2na \u00e7\u0131karmas\u0131nda yatar. Bu etkile\u015fim, Cava dilinde, \u2018h
\ner k\u0131l\u0131\u00e7 kendi k\u0131n\u0131na uyar\u2019 \u015feklinde ifade edilebilecek \u2018curiga manjing warangka<\/i>\u2019 deyimiyle ortaya konmu\u015ftur. Buradaki k\u0131l\u0131\u00e7 (curiga<\/i>) Muhammediyye Hareketi\u2019ne, k\u0131n (warangka<\/i>)\u2019da k\u00f6kl\u00fc Cava k\u00fclt\u00fcr\u00fcne g\u00f6nderme yapar (Burhani 2006: 3).<\/div>\n
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Bu \u00e7er\u00e7evede bir hat\u0131rlatma yapman\u0131n yeridir. T\u00fcrkiye\u2019den veya Ortado\u011fu\u2019dan bak\u0131ld\u0131\u011f\u0131nda Endonezya Tak\u0131madalar\u0131\u2019ndaki \u00e7e\u015fitlili\u011fi g\u00f6rebilmek olduk\u00e7a zor. Bu zorlu\u011funu gerek bu b\u00f6lgeye \u015fu veya bu \u015fekilde yolu d\u00fc\u015fenler ile, masaba\u015f\u0131 akademisyenlerinin tutumunda g\u00f6rmek ve tan\u0131k olmak m\u00fcmk\u00fcn. \u201cOnlar da M\u00fcsl\u00fcman\u201d diyerek Cava k\u00fclt\u00fcr havzas\u0131n\u0131n \u00fcretmi\u015f oldu\u011fu \u0130slami anlay\u0131\u015f\u0131n, Tak\u0131madalar\u2019daki irili ufakl\u0131 onlarca k\u00fclt\u00fcr topluluklar\u0131nca kabul edilmesinin istenmesi veya buna zorlayacak giri\u015fimlerin ortaya konmas\u0131 b\u00f6lgedeki etnik ve k\u00fclt\u00fcrel \u00e7e\u015fitlili\u011fi anlamama ile a\u00e7\u0131klanabilir ancak. S\u00f6z\u00fc ge\u00e7en \u2018b\u00fcy\u00fck k\u00fclt\u00fcr topluluklar\u0131n\u0131n\u2019 Cava eksenli yap\u0131lanmalarla k\u0131yasland\u0131\u011f\u0131nda tarihte oynad\u0131klar\u0131 dikkat \u00e7ekici rollerin de unutulmamas\u0131 gerekti\u011fini ve bu noktada, J. Furnivall\u2019\u0131n G\u00fcneydo\u011fu Asya toplumlar\u0131na hasretti\u011fi \u2018\u00e7o\u011fulcu toplum\u2019 yakla\u015f\u0131m\u0131n\u0131 hat\u0131rlatmakta fayda var.<\/div>\n
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T\u00fcrkiye\u2019de ne kadar bilindi\u011fi \u015f\u00fcpheli olan bu hareket, sahip oldu\u011fu sempatizan say\u0131s\u0131, maddi varl\u0131klar\u0131 ile g\u00f6z kama\u015ft\u0131rabilir kimileri nezdinde… Ancak bu \u2018say\u0131sal\u2019 \u00e7o\u011funluk dikkate al\u0131nd\u0131\u011f\u0131nda d\u00fcnyan\u0131n ikinci b\u00fcy\u00fck \u2018olu\u015fumu\u2019 unvan\u0131n\u0131 ta\u015f\u0131makla birlikte, Endonezya\u2019n\u0131n on y\u0131llarca s\u00fcrgit devam eden en temel sorunlar\u0131 kar\u015f\u0131s\u0131nda ne gibi a\u00e7\u0131l\u0131mlar sergiledi\u011fi konusunda ele\u015ftirel \u00e7al\u0131\u015fmalara ihtiya\u00e7 var. Y\u0131llarca diktat\u00f6rl\u00fckle y\u00f6netilen, bug\u00fcne kadar bu rejimin etkisinin \u015fu veya bu \u015fekilde s\u00fcrd\u00fc\u011f\u00fc ve \u00fclkenin \u00f6zellikle de her k\u00f6\u015fesine a\u011f\u0131n\u0131 \u00f6ren yolsuzluklar zinciri kar\u015f\u0131s\u0131nda ne t\u00fcr politikalar geli\u015ftirdi\u011fi, bunlar\u0131 \u00fclke y\u00f6netimine \u2018sahibi\u2019 veya \u2018destek\u00e7isi\u2019 oldu\u011fu siyasi partilerle ne kadar g\u00fcndeme getirdi\u011fi, pratikte ne gibi \u00e7\u00f6z\u00fcm \u00f6nerilerini ba\u015far\u0131yla ger\u00e7ekle\u015ftirdi\u011fi vb. sorular elbette \u00f6nemli. Yoksa sahip oldu\u011fu \u2018sosyal yard\u0131m faaliyetleri\u2019 birilerinin \u00e7ark\u0131n\u0131 d\u00f6nd\u00fcrmede ister istemez arac\u0131 olma gibi bir tehlikeyi de i\u00e7inde bar\u0131nd\u0131r\u0131yor.<\/div>\n

http:\/\/www.dunyabulteni.net\/?aType=haber&ArticleID=235617<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a020 Kas\u0131m 2012 Muhammediyye modernist bir hareket olarak Malay d\u00fcnyas\u0131n\u0131n bug\u00fcn Endonezya Tak\u0131madalar\u0131 olarak bilinen co\u011frafyas\u0131nda tam bir as\u0131r \u00f6nce hayata ge\u00e7irilmi\u015f \u00f6nemli bir projedir. Malay d\u00fcnyas\u0131n\u0131n \u2018puritenleri\u2019 unvan\u0131n\u0131 ta\u015f\u0131yan bu hareketin […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[21],"tags":[],"class_list":["post-1324","post","type-post","status-publish","format-standard","hentry","category-endonezya"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1324","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=1324"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1324\/revisions"}],"predecessor-version":[{"id":1325,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1324\/revisions\/1325"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=1324"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=1324"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=1324"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}