{"id":1520,"date":"2013-06-28T07:46:36","date_gmt":"2013-06-28T07:46:36","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=1520"},"modified":"2016-10-10T07:47:12","modified_gmt":"2016-10-10T07:47:12","slug":"patani-modern-donem-tay-patani-iliskileri","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/patani-modern-donem-tay-patani-iliskileri\/","title":{"rendered":"PATAN\u0130 -Modern D\u00f6nem Tay-Patani \u0130li\u015fkileri"},"content":{"rendered":"

Tay-Patani ili\u015fkileri modern d\u00f6nemde \u00e7alkant\u0131l\u0131 bir s\u00fcreci ifade eder. Tay milliyet\u00e7ili\u011finin \u00f6nemli unsurlar\u0131 olan askeri cunta rejimi veya uzant\u0131lar\u0131 ile \u00fclkeyi d\u00fczl\u00fc\u011fe \u00e7\u0131karma u\u011fra\u015f\u0131 veren \u2018liberal\u2019 g\u00f6r\u00fc\u015f yanl\u0131lar\u0131n\u0131n iktidarda olup olmad\u0131klar\u0131na ba\u011fl\u0131 olarak Patani politikas\u0131 de\u011fi\u015fiklik arz eder. \u00d6ncelikle \u2018modern d\u00f6nemden\u2019 neyi kastetti\u011fimizi a\u00e7\u0131k\u00e7a ifade edelim.Modern d\u00f6nem dendi\u011finde II.D\u00fcnya Sava\u015f\u0131 sonras\u0131ndaki ulus-devlet yap\u0131lanmalar\u0131 akla gelir.G\u00fcneydo\u011fu Asya topraklar\u0131nda varl\u0131k s\u00fcren y\u00fczlerce etnik yap\u0131n\u0131n merkezi olu\u015fturan \u00e7o\u011funluk iktidar\u0131nca bu s\u00fcre\u00e7te k\u0131r\u0131lmaya maruz b\u0131rak\u0131ld\u0131\u011f\u0131 pek \u00e7ok akademik \u00e7al\u0131\u015fmaya konu olmu\u015ftur. II. D\u00fcnya Sava\u015f\u0131 \u00f6ncesi ve sonras\u0131ndaki geli\u015fmeler Patani topraklar\u0131n\u0131n modern Tayland Krall\u0131\u011f\u0131\u2019na devrini \u00f6ng\u00f6rm\u00fc\u015ft\u00fcr. Bu s\u00fcre\u00e7te Patani halk\u0131na siyasi geleceklerini belirleme hakk\u0131 verilmedi\u011fi gibi, mensubu olduklar\u0131 k\u00fclt\u00fcrel, dini ve sosyal b\u00fct\u00fcnl\u00fckleri de yok say\u0131larak merkezi h\u00fck\u00fcmetlerin politikalar\u0131na mahkum edilmi\u015flerdir.[1]<\/a> G\u00fcc\u00fcn\u00fc Tay Budizminden ve Monar\u015fisiden alan milliyet\u00e7i yap\u0131, \u00fclkedeki etnik unsurlar\u0131 b\u00fcnyesinde eritme, asimile etme politikalar\u0131n\u0131 y\u00fcr\u00fcrl\u00fc\u011fe koymu\u015f ve Patanili M\u00fcsl\u00fcmanlar da bundan paylar\u0131n\u0131 alm\u0131\u015flard\u0131r.<\/p>\n

Irk olarak Malay, din olarak S\u00fcnni \u0130slam\u0131\u2019na mensup bu halk, art\u0131k Tayland M\u00fcsl\u00fcmanlar\u0131 ad\u0131yla an\u0131lmaya ba\u015flanm\u0131\u015f ve bu s\u00fcre\u00e7 Bangkok y\u00f6netimlerinin politikalar\u0131 \u00e7er\u00e7evesinde Taylandla\u015ft\u0131rma s\u00fcrecine maruz b\u0131rak\u0131lm\u0131\u015flard\u0131r. Bu s\u00fcre\u00e7 zorlamalar, bask\u0131lar, i\u015fbirli\u011fi, s\u00f6zle\u015fmeler vb. gibi s\u00fcre\u00e7leri beraberinde getirmi\u015ftir.\u00d6zellikle etnik kimlik \u00fczerinde tan\u0131mlay\u0131c\u0131 ve de zamanla d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc olacak politikalar birbirini izlemi\u015ftir.\u00d6rne\u011fin geleneksel \u0130slami e\u011fitim, ailelerin \u00e7ocuklar\u0131na M\u00fcsl\u00fcman ismi vermesi, g\u00fcndelik ve kamu ya\u015fam\u0131nda Malaycan\u0131n kullan\u0131lmas\u0131 vb. Bangkok y\u00f6netimince m\u00fcdahele alanlar\u0131 olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.Bu ba\u011flamda, asimilasyon s\u00fcrecinin bir par\u00e7as\u0131 olarak Patani Malaylar\u0131n\u0131 kimliklerinden ar\u0131nd\u0131rman\u0131n bir yolu olarak onlar\u0131 \u2018Tay-M\u00fcsl\u00fcmanlar\u0131\u2019 olarak tan\u0131mlama yolu se\u00e7ilmi\u015ftir.Erken d\u00f6nem politikalar\u0131ndan olan bu yakla\u015f\u0131ma kar\u015f\u0131 ilk siyasi tepki verenlerin aras\u0131nda -a\u015fa\u011f\u0131da de\u011finilece\u011fi \u00fczere- Hac\u0131 Sulong da bulunmaktad\u0131r.[2]<\/a><\/p>\n

Bu s\u00fcre\u00e7leri iki ana b\u00f6l\u00fcmde de\u011ferlendirmek m\u00fcmk\u00fcn: a)A\u015f\u0131r\u0131 milliyet\u00e7i Tay unsurlar\u0131n\u0131n hakimiyetinde ge\u00e7en 1932-1979 y\u0131llar\u0131: Bu y\u0131llar \u00fclkenin asker veya asker destekli sivil yap\u0131lar\u0131n hakimiyetinde ge\u00e7ti\u011fi g\u00f6r\u00fcl\u00fcr. Demokratik se\u00e7imlerden ziyade, ordunun siyasal ya\u015fam \u00fczerindeki n\u00fcfuzu alabildi\u011fine kendini ortaya koymu\u015f ve sivil inisiyatifin ge\u00e7erlilik kazanmad\u0131\u011f\u0131 bir s\u00fcrece at\u0131fta bulunulur.Bu d\u00f6nemin en \u00e7arp\u0131c\u0131 politikas\u0131 1939-1943 y\u0131llar\u0131 aras\u0131nda uygulananRatthaniyom<\/em>\u2019dur. Bu d\u00f6nem, a\u015f\u0131r\u0131 milliyet\u00e7i referanslarla \u00fclkedeki t\u00fcm etnik unsurlar\u0131n Tayla\u015ft\u0131r\u0131lmas\u0131 s\u00fcrecine tekab\u00fcl eder. II. D\u00fcnya Sava\u015f\u0131 y\u0131llar\u0131nda Phibun Songkram\u2019\u0131n Ba\u015fbakanl\u0131\u011f\u0131,\u00f6zellikle Avrupa \u00f6zelinde kendini a\u00e7\u0131k bir \u015fekilde ortaya koyan totaliter duru\u015fun Tayland\u2019daki versiyonu uygulamaya ge\u00e7irmi\u015ftir.[3]<\/a>Devlet\u00e7i zihniyetin kat\u0131 uygulamalar\u0131na konu olan bu y\u0131llarda M\u00fcsl\u00fcmanlar kendi dini ve k\u00fclt\u00fcrel kimliklerinden, bunlar\u0131 ifade bi\u00e7imi olan sembollerden ve yasalardan ar\u0131nd\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015flard\u0131r. Bu s\u00fcre\u00e7te giyim ku\u015famdan dile, din de\u011fi\u015ftirmeye kadar varan zorlama ve bask\u0131lar g\u00fcndemde yer tutmu\u015ftur. Sava\u015f y\u0131llar\u0131n\u0131n ard\u0131ndan Phibun\u2019un ikinci ba\u015fbakanl\u0131k d\u00f6nemi (1948-1957) polis kurumunda orduya kar\u015f\u0131 alternatif bir yap\u0131lanmaya tan\u0131k olundu.[4]<\/a>\u0130lerleyen y\u0131llarda, General Sarit Thanarat 1957 y\u0131l\u0131ndaki darbenin ard\u0131ndan\u00fclke anayasas\u0131 ve sivil ya\u015fam\u0131 ask\u0131ya al\u0131nd\u0131\u011f\u0131 gibi bu d\u00f6nem yarg\u0131s\u0131z infazlar\u0131n art\u0131\u015f g\u00f6sterdi\u011fi y\u0131llar olarak hat\u0131rlan\u0131r.[5]<\/a>1973 y\u0131l\u0131na kadar devam eden bu y\u0131llarda izlenen politak\u0131n temel nedeni hi\u00e7 ku\u015fku yok ki, siyasi atavism<\/em> g\u00fcden Sarit\u2019in h\u00fck\u00fcmet-b\u00fcrokrasi-halk \u00fc\u00e7l\u00fcs\u00fc \u015feklinde \u00f6ng\u00f6rd\u00fc\u011f\u00fc toplum yap\u0131s\u0131 ba\u011flam\u0131nda geleneksel g\u00fc\u00e7 yap\u0131lar\u0131n\u0131 koruma arzusuydu.[6]<\/a><\/p>\n

    \n
  1. b) 14 Ekim 1973 tarihinde Ba\u015fbakanl\u0131kkoltu\u011funa Prof. Sanya Thammasak\u2019\u0131n oturmas\u0131yla \u00fclke derin bir nefes almaya ba\u015flar. Sanya\u2019n\u0131n g\u00f6rece k\u0131sa s\u00fcren Ba\u015fbakanl\u0131\u011f\u0131 \u00fclkenin ilk demokrasi tecr\u00fcbelerine tan\u0131k olur. \u00dclkenin \u00e7alkant\u0131l\u0131 ge\u00e7en bu y\u0131llar\u0131nda 1976 ve 1978\u2019de ard\u0131 ard\u0131na Ba\u015fbakan de\u011fi\u015fikli\u011fi g\u00fcndeme geldi.[7]<\/a>Bir s\u00fcre sonra, yani 1978\u2019de ba\u015fbakan de\u011fi\u015fikli\u011fi ile \u00fclke bir kez daha eski rejim y\u0131llar\u0131ndaki uygulamalara d\u00f6n\u00fc\u015f yapar.<\/li>\n<\/ol>\n

    1980\u2019li y\u0131llarda Patani b\u00f6lgesinden kimi milletvekilleri Bangkok\u2019da \u00f6nemli g\u00f6revlere getiriliyorlard\u0131. \u00d6zellikle bu d\u00f6nemde aktif siyasetin i\u00e7inde yer alan Al-Wahdah (Dayan\u0131\u015fma Partisi<\/em>) \u00fcyeleri 1992-1995 y\u0131llar\u0131 aras\u0131nda h\u00fck\u00fcmette g\u00f6revlendirildi. Bunlar aras\u0131ndan Den Tohmeena, \u0130\u00e7i\u015fleri Bakanl\u0131\u011f\u0131 Yard\u0131mc\u0131l\u0131\u011f\u0131\u2019na getirilirken; Wan Mohammad Nor Nattha Parlamento Ba\u015fkan Yard\u0131mc\u0131l\u0131\u011f\u0131 yapt\u0131. 1995 se\u00e7imleri sonras\u0131nda ise Wan Mohammad Nor Mattha \u0130leti\u015fim Bakan\u0131 olarak g\u00f6rev ald\u0131.[8]<\/a><\/p>\n

    [1]<\/a>Mariya Johanna Futchs. (1970). A Comparative Study of Thai and Filipino Muslims<\/em>, Master Thesis, Washington: The American University, s. 16.<\/p>\n

    [2]<\/a>Mariya Johanna Futchs. (1970). A Comparative Study of Thai and Filipino Muslims<\/em>, Master Thesis, Washington: The American University, s. 66.<\/p>\n

    [3]<\/a>Thak Chaloemtiarana. (2007). Thaliand: The Politics of Despotic Paternalism<\/em>, Southeast Asia Program, Ithaca: Cornel University, s. 8, 13.<\/p>\n

    [4]<\/a>Thak Chaloemtiarana. (2007). Thaliand: The Politics of Despotic Paternalism<\/em>, Southeast Asia Program, Ithaca: Cornel University, s. 57.<\/p>\n

    [5]<\/a>Chris Baker&Pasuk Phongpaichit. (2005). A History of Thailand<\/em>, Cambridge: Cambridge University Press, s. 173; Suria Saniwa bin Wan Mahmood. (1999). \u201cDe-Radicalization of Minority Dissent: A Case Study of the Malay-Muslim Movement in Southern Thailand, 1980-1994\u201d, In Sama-Sama:Facets of Ethnic Relations in Southeast Asia<\/em>, Quezon City: University of the Phillippines, s. 121.<\/p>\n

    [6]<\/a>Thak Chaloemtiarana. (2007). Thaliand: The Politics of Despotic Paternalism<\/em>, Southeast Asia Program, Ithaca: Cornel University, s. 9, 10.<\/p>\n

    [7]<\/a>Suria Saniwa bin Wan Mahmood. (1999). \u201cDe-Radicalization of Minority Dissent: A Case Study of the Malay-Muslim Movement in Southern Thailand, 1980-1994\u201d, In Sama-Sama:Facets of Ethnic Relations in Southeast Asia<\/em>, Quezon City: University of the Phillippines, s. 122.<\/p>\n

    [8]<\/a>Suria Saniwa bin Wan Mahmood. (1999). \u201cDe-Radicalization of Minority Dissent: A Case Study of the Malay-Muslim Movement in Southern Thailand, 1980-1994\u201d, In Sama-Sama:Facets of Ethnic Relations in Southeast Asia<\/em>, Quezon City: University of the Phillippines, s. 116.<\/p>\n

    ss=M\ufffd\b>\u0013r\u0010a\u0002\ufffd\ufffd \ufffdP\ufffd text-align:justify;tab-stops:27.0pt’><\/p>\n

    Ger\u00e7ekte, bu g\u00f6r\u00fc\u015fler yeni de\u011fil. Daha 1940\u2019l\u0131 y\u0131llar\u0131n ikinci yar\u0131s\u0131nda Bangkok\u2019daki \u0130ngiliz B\u00fcy\u00fckel\u00e7ili\u011fi yetkililerin b\u00f6lgede yapt\u0131klar\u0131 ara\u015ft\u0131rmada Tay y\u00f6neticilerinin zaaflar\u0131na de\u011findikleri g\u00f6r\u00fcl\u00fcr.[12]<\/a>Bu anlamda, aradan ge\u00e7en on y\u0131llar boyunca Bangkok y\u00f6netimlerinin Patani halk\u0131n\u0131 hak etti\u011fi ya\u015fam alanlar\u0131n\u0131 a\u00e7mamas\u0131, var olanlar\u0131 t\u0131kama ve yok etme gayreti b\u00f6lge halk\u0131n\u0131n ortaya koydu\u011fu tepkilerin nedenini olu\u015fturmaktad\u0131r.<\/p>\n

    \u0130\u015fte t\u00fcm bu s\u00fcre\u00e7lerin biraraya geldi\u011fi d\u00f6nem 1940\u2019l\u0131 y\u0131llar\u0131n ikinci yar\u0131s\u0131 yani, II. D\u00fcnya Sava\u015f\u0131 sonras\u0131 olmu\u015ftur.Narathiwa\u2019da 1948 y\u0131l\u0131 Nisan ay\u0131nda patlak veren \u015fiddet hadisesi \u201cDusun-Nyor\u201d ad\u0131yla tarihe ge\u00e7mi\u015f ve geri d\u00f6n\u00fc\u015f\u00fc s\u00fcrecin neredeyse ilk a\u015famas\u0131n\u0131 te\u015fkil ediyordu. Bu d\u00f6neme kadar Tay y\u00f6netimi ve Patanili M\u00fcsl\u00fcmanlar aras\u0131nda ortaya \u00e7\u0131kan en \u00f6nemli \u00e7at\u0131\u015fma olarak tarihe ge\u00e7mi\u015f ve Surin Pitsuwan\u2019\u0131n ifadesiyle direni\u015f ruhunun temellerini olu\u015fturmu\u015ftur. Bu s\u00fcrecin bir di\u011fer a\u015famas\u0131 Patanili M\u00fcsl\u00fcmanlar\u0131n direni\u015f hareketlerini formel yap\u0131lara d\u00f6n\u00fc\u015ft\u00fcrd\u00fckleri 1960\u2019l\u0131 y\u0131llarda ortaya \u00e7\u0131kar.Ulusal Devrimci Cephesi (barisan Revolution National<\/em>) 1960 y\u0131l\u0131nda, Patani birle\u015fik \u00d6zg\u00fcrl\u00fck \u00d6rg\u00fct\u00fc (Patani United Lieration Organization<\/em>) 1968\u2019de faaliyetlerine ba\u015flad\u0131.[13]<\/a><\/p>\n

     <\/p>\n

    [1]<\/a>Somsakdi Buto. (1987). \u201cIntroduction\u201d, In Government and Politics of Thailand<\/em>, (eds.) Somsakdi Buto, Singapore: Obford University Press, s. xi.<\/p>\n

    [2]<\/a>Chai-Anan Samudavanija. (1987). s. 23 In Somsakdi Buto \u201cIntroduction\u201d, In Government and Politics of Thailand<\/em>, (eds.) Somsakdi Buto, Singapore: Obford University Press..<\/p>\n

    [3]<\/a>Suchit Bunbongkarn. (1988). \u201cContemporary Thai Political Development\u201d, In Thailand-US Relations: Changing Political, Strategic and Economic Factors<\/em>, (eds.) Ansil Ramsay&Wiwat Mungkandi, Institute of East Asian Studies, Berkeley: University of California, s. 41.<\/p>\n

    [4]<\/a>Thanet Aphornsuvan. (2006). \u201cNation-State and the Muslim Identity in the Southern Unrest and Violence\u201d, In Understanding Conflict and Approaching Peace in Southern Thailand<\/em>, (eds.) Imtiyaz Yusuf&Lars Peter Schmidt, Bangkok: Konrad Adenauer Stiftung, \u00a0s. 96.<\/p>\n

    [5]<\/a>Supara Janchitfah. (2003). Violence in The Mist: Reporting on the Presence on Pain in Southern Thailand<\/em>, Bangkok: Kobfai Publishing Project, s. 61.<\/p>\n

    [6]<\/a>Kobkua Suwannathat-Pian. (1988). Thai-Malay Relations: Traditional Intra-Regional Relations from the Seventeenth to the Early Twentieth Centuries<\/em>, Singapore: Obford University Press, s. 75.<\/p>\n

    [7]<\/a>Duncan McCargo. (2009). Tearing Apart The Land: Islam and Legitimacy in Southern Thailand<\/em>, Singapore: National University of Singapore Press,s. 61.<\/p>\n

    [8]<\/a>Scot Barm\u00e9. (1993). Luang Wichit Wathakan and the Creation of a Thai Identity<\/em>, Social Issues in Southeast Asia, Signapore: ISEAS, s. 4.<\/p>\n

    [9]<\/a>Patrick Jory. (2007). s. 7.<\/p>\n

    [10]<\/a>Surin Pitsuwan. (2006). \u201cKeynote Address-The Cosmology of the Southern Conflict\u201d, In Understanding Conflict and Approaching Peace in Southern Thailand<\/em>, (eds.) Imtiyaz Yusuf&Lars Peter Schmidt, Bangkok: Konrad Adenauer Stiftung, s. 284-5, 288.<\/p>\n

    [11]<\/a>Supara Janchitfah. (2003). Violence in The Mist: Reporting on the Presence on Pain in Southern Thailand<\/em>, Bangkok: Kobfai Publishing Project, s. 47; Mariya Johanna Futchs. (1970). A Comparative Study of Thai and Filipino Muslims<\/em>, Master Thesis, Washington: The American University, s. 24.<\/p>\n

    [12]<\/a>Nik Anuar Nik Mahmud. (2008). The Malays of Patani: The Search for Security and Independence<\/em>, Kuala Lumpur: MPH Group Printing, s. 48.<\/p>\n

    [13]<\/a>Chaiwat-Satha-Anand. (2006). \u201cThe Silence of The ullet Monument: Violence and Truth Management, Dusun-Nyor 1948 and Kru-Ze 2004\u201d, In Critical Asian Studies<\/em>, 38 (1), Roudledge, s. 12, 17-8.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Tay-Patani ili\u015fkileri modern d\u00f6nemde \u00e7alkant\u0131l\u0131 bir s\u00fcreci ifade eder. Tay milliyet\u00e7ili\u011finin \u00f6nemli unsurlar\u0131 olan askeri cunta rejimi veya uzant\u0131lar\u0131 ile \u00fclkeyi d\u00fczl\u00fc\u011fe \u00e7\u0131karma u\u011fra\u015f\u0131 veren \u2018liberal\u2019 g\u00f6r\u00fc\u015f yanl\u0131lar\u0131n\u0131n iktidarda olup olmad\u0131klar\u0131na ba\u011fl\u0131 olarak Patani politikas\u0131 de\u011fi\u015fiklik arz eder. \u00d6ncelikle \u2018modern d\u00f6nemden\u2019 neyi kastetti\u011fimizi a\u00e7\u0131k\u00e7a ifade edelim.Modern d\u00f6nem dendi\u011finde II.D\u00fcnya Sava\u015f\u0131 sonras\u0131ndaki ulus-devlet yap\u0131lanmalar\u0131 akla gelir.G\u00fcneydo\u011fu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,29],"tags":[],"class_list":["post-1520","post","type-post","status-publish","format-standard","hentry","category-gunluk-yazilar","category-patani"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1520","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=1520"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1520\/revisions"}],"predecessor-version":[{"id":1521,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1520\/revisions\/1521"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=1520"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=1520"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=1520"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}