{"id":1530,"date":"2012-06-29T08:19:41","date_gmt":"2012-06-29T08:19:41","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=1530"},"modified":"2016-10-10T10:41:33","modified_gmt":"2016-10-10T10:41:33","slug":"arakana-cozum-olmak","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/arakana-cozum-olmak\/","title":{"rendered":"“ARAKAN’A \u00c7\u00d6Z\u00dcM OLMAK”"},"content":{"rendered":"

\u201cARAKAN\u2019A \u00c7\u00d6Z\u00dcM OLMAK\u201d<\/strong><\/p>\n

ARAKAN RAPORU<\/strong><\/p>\n

HAZ\u0130RAN-2012<\/strong><\/p>\n

Dr. Mehmet \u00d6zay \u2013 Malezya<\/strong><\/p>\n

http:\/\/www.dunyabulteni.net\/file\/2012\/arakan11.pdf<\/a><\/p>\n

\u0130\u00c7\u0130NDEK\u0130LER<\/strong><\/p>\n

G\u0130R\u0130\u015e<\/strong><\/p>\n

ARAKAN NERES\u0130 – ARAKANLILAR K\u0130M?<\/strong><\/p>\n

\u0130\u00c7 VE DI\u015e G\u00dc\u00c7LER\u0130N TAR\u0130HSEL M\u00dcCADELES\u0130<\/strong><\/p>\n

BUD\u0130ZM\u0130N TOPLUMSAL BASKI ARACINA D\u00d6N\u00dc\u015eT\u00dcR\u00dcLMES\u0130 VEYA MERKEZ\u0130 Y\u00d6NET\u0130M\u0130N ETN\u0130K TOPLULUKLARA BAKI\u015eI<\/strong><\/p>\n

ETN\u0130K AYRI\u015eMAYA YOL A\u00c7AN S\u00dcRE\u00c7LER<\/strong><\/p>\n

S\u00f6m\u00fcrge D\u00f6nemi Geli\u015fmeleri:<\/em><\/strong><\/p>\n

De\u011ferler Manzumesi:<\/em><\/strong><\/p>\n

Ba\u011f\u0131ms\u0131zl\u0131k \u00d6ncesi Haz\u0131rl\u0131k S\u00fcreci ve Arakan\u2019\u0131n D\u0131\u015flanmas\u0131:<\/em><\/strong><\/p>\n

Siyasal \u00d6rg\u00fctlenme:<\/em><\/strong><\/p>\n

Modern Ulus-Devlet Yap\u0131lanmas\u0131:<\/em><\/strong><\/p>\n

MODERN D\u00d6NEM ve ARAKANLILARA Y\u00d6NEL\u0130K BASKILAR<\/strong><\/p>\n

SORUNUN \u00c7\u00d6Z\u00dcM\u00dc<\/strong><\/p>\n

a)Acil m\u00fcdahale<\/strong><\/p>\n

b)orta vadeli m\u00fcdahale<\/strong><\/p>\n

c)haklar aray\u0131\u015f\u0131<\/strong><\/p>\n

i)E\u015fit vatanda\u015fl\u0131k stat\u00fcs\u00fcn\u00fcn verilmesi:<\/em><\/strong><\/p>\n

ii)Dini ve k\u00fclt\u00fcrel aidiyetlerin tan\u0131nmas\u0131 ve g\u00fcndelik ya\u015famda prati\u011fe d\u00f6k\u00fclmesinin \u00f6n\u00fcndeki engellerin kald\u0131r\u0131lmas\u0131;<\/em><\/strong><\/p>\n

iii)E\u011fitim olanaklar\u0131n\u0131n hayata ge\u00e7irilmesi;<\/em><\/strong><\/p>\n

iv)\u00dclke i\u00e7inde serbest dola\u015f\u0131m ve \u00e7al\u0131\u015fma ko\u015fullar\u0131n\u0131n iyile\u015ftirilmesi;<\/em><\/strong><\/p>\n

SON S\u00d6Z<\/strong><\/p>\n

KAYNAKLAR<\/strong><\/p>\n

G\u0130R\u0130\u015e<\/strong><\/p>\n

G\u00fcn\u00fcm\u00fczde birbu\u00e7uk milyonu Burma\u2019n\u0131n[1]<\/a> Arakan Eyaleti\u2019nde bir o kadar\u0131n\u0131n da Bengalde\u015f, Tayland ve Malezya gibi \u00fclkelerde m\u00fclteci s\u0131fat\u0131yla ya\u015fayan toplam \u00fc\u00e7 milyon Arakanl\u0131 M\u00fcsl\u00fcman\u0131n insanl\u0131k dram\u0131 devam etmektedir. Tarihte Arakan ad\u0131yla kurulmu\u015f olan \u0130slam Sultanl\u0131\u011f\u0131\u2019ndan bug\u00fcne kadar ge\u00e7en s\u00fcre\u00e7lerde Arakan M\u00fcsl\u00fcman n\u00fcfusu defaatle k\u0131r\u0131lmalara maruz kalm\u0131\u015ft\u0131r. Bunun do\u011fal bir sonucu olarak bug\u00fcn Arakan ad\u0131yla bilinen topraklar\u0131n %88\u2019inin Budistlerden te\u015fekk\u00fcl etti\u011fi bilinmektedir (Augn-Thwin 2012: 47).<\/p>\n

Son geli\u015fmelerin oda\u011f\u0131nda Arakan Eyaleti ba\u015fkenti Sittwe\u2018de n\u00fcfus da\u011f\u0131l\u0131m\u0131n\u0131n Arakanl\u0131lar\u0131n g\u00f6\u00e7lerini a\u00e7\u0131klayan bir ba\u015fka g\u00f6stergedir. \u00d6te yandan, Arakan Eyaleti\u2019nin g\u00fcneyinde ise, tarihsel olarak varl\u0131k s\u00fcren Maghlar\u0131n, yani Rakhine\u2019lerin (Rakhaings<\/em>) \u00e7o\u011funlu\u011fu te\u015fkil etmesi kadar, i\u00e7 g\u00f6\u00e7lerle yo\u011fun bir Budist n\u00fcfsunun varl\u0131\u011f\u0131 dikkat \u00e7eker. B\u00f6lgenin Burma merkezi y\u00f6netiminde Rakhine olarak adland\u0131r\u0131lmas\u0131n\u0131n bile, Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n b\u00f6lgede yeri olmad\u0131\u011f\u0131n\u0131, bunun yerine b\u00f6lgenin bir di\u011fer etnik unsuru olan Rakhine ile \u00f6zde\u015fle\u015ftirilme \u00e7abas\u0131n\u0131n sergilendi\u011fi ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n

\u00dclkede M\u00fcsl\u00fcmanlar\u0131n varl\u0131\u011f\u0131 Arakanlardan ibaret de\u011fildir. Tarihin de\u011fi\u015fik evrelerinde Arakan\u2019dan \u00e7\u0131kart\u0131larak Burma\u2019n\u0131n de\u011fi\u015fik b\u00f6lgelerine zorunlu g\u00f6\u00e7e tabi tutulanlar\u0131n olu\u015fturdu\u011fu M\u00fcsl\u00fcman gruplar kadar, \u00c7in\u2019deki bask\u0131 rejiminden ka\u00e7an \u00c7inli M\u00fcsl\u00fcmanlar, \u00f6zellikle de Yunnan\u2019dan gelenler, Burma\u2019n\u0131n kuzeyinde Shan Eyaleti\u2019nde konu\u015flanm\u0131\u015f olan Panthay<\/em> ad\u0131yla an\u0131lan M\u00fcsl\u00fcman grubu olu\u015fturmaktad\u0131r (Henderson vd. 1971: 65).<\/p>\n

Arakan sorunu, G\u00fcneydo\u011fu Asya\u2019da \u00e7o\u011funlu\u011funu Budist ve H\u0131ristiyan toplumlar\u0131n olu\u015fturdu\u011fu yap\u0131lar i\u00e7erisinde var olma m\u00fccadelesi veren \u2018etnik M\u00fcsl\u00fcman\u2019 az\u0131nl\u0131\u011f\u0131n sorunundan ba\u011f\u0131ms\u0131z ele al\u0131namaz. \u00c7\u00fcnk\u00fc G\u00fcneydo\u011fu Asya toplumlar\u0131n\u0131n antropolojik ve sosyolojik \u00f6zellikleri nazara dikkate al\u0131nd\u0131\u011f\u0131nda, benzer s\u00fcre\u00e7lere tabi olduklar\u0131 dikkat \u00e7eker. Bu durum, \u00f6zellikle de ulus-devlet yap\u0131lanmas\u0131 ba\u011flam\u0131nda zorunlu hiyerar\u015fik yeniden yap\u0131lanmaya tabi tutulmalar\u0131nda belirginlik kazan\u0131r.<\/p>\n

Bununla birlikte, Arakan sorunu, Burma topraklar\u0131 i\u00e7erisinde s\u00fcregiden tarihi d\u00f6n\u00fc\u015f\u00fcmlerin bir sonucu olarak ne\u015fet etmesiyle bu \u00fclkedeki sorunlar yuma\u011f\u0131 i\u00e7erisinde k\u00f6kl\u00fc bir nitelik ta\u015f\u0131r. Bu topraklar \u00fczerinde h\u00fck\u00fcm s\u00fcrm\u00fc\u015f yerli ve yabanc\u0131 y\u00f6netimler, siyasi rejimler ve akt\u00f6rler bug\u00fcn var olan sorunda \u015fu veya bu \u015fekilde pay sahibidirler. Bu \u00e7er\u00e7evede Burma\u2019y\u0131 b\u00f6lge \u00fclkelerinden ay\u0131ran ve kendine has k\u0131lan niteliklere g\u00f6z atmakta fayda var. \u00d6rne\u011fin, 1824 y\u0131l\u0131ndan 1948\u2019e kadar \u0130ngiliz s\u00f6m\u00fcrgecili\u011finde kalan o d\u00f6nemki ad\u0131yla Burma, \u0130ngiliz Devletler Toplulu\u011fu\u2019na \u00fcye olmam\u0131\u015ft\u0131r (Holliday 2011: 41). Bir di\u011fer husus, Japon i\u015fgali d\u00f6neminde \u0130ngilizlerle-Japonlar aras\u0131ndaki \u00e7at\u0131\u015fmalar \u00f6nemli kay\u0131plara neden olurken, \u00f6zellikle Burma Ordusu\u2019nun \u00f6nce Japonlar ard\u0131ndan \u0130ngilizlerle i\u015fbirli\u011fi yapmas\u0131 \u00fclke i\u00e7erisinde siyasi ayr\u0131mlara yol a\u00e7m\u0131\u015ft\u0131r. Bu nedenle, 4 Ocak 1948\u2019de ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 kazanan Burma\u2019da etnik az\u0131nl\u0131klara siyasi karar s\u00fcre\u00e7lerinde yer verme ve \u00fclke i\u00e7erisinde \u2018birlik\u2019 tesisi \u00f6nemli bir sorun olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

Bu sorunun, Augn San\u2019\u0131n, \u201cHi\u00e7bir ulus, bir ba\u015fkas\u0131n\u0131 egemenli\u011fi alt\u0131na alma hakk\u0131na sahip de\u011fildir\u201d yakla\u015f\u0131m\u0131nda \u00e7\u00f6z\u00fcm buldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir. Modern Burma\u2019n\u0131n kurucu babas\u0131 olma s\u0131fat\u0131n\u0131 ta\u015f\u0131mas\u0131 dolay\u0131s\u0131yla San\u2019\u0131n sarf etti\u011fi bu g\u00f6r\u00fc\u015f, g\u00fcn\u00fcm\u00fcz Burma\u2019s\u0131nda ya\u015fananlar ile yukar\u0131da aktar\u0131lanlar aras\u0131ndaki tezat\u0131 ortaya koyarken \u00f6te yandan, kurulu\u015f a\u015famas\u0131 ile aradan ge\u00e7en elli y\u0131l\u0131 a\u015fk\u0131n s\u00fcrede Burma\u2019n\u0131n tecr\u00fcbe etti\u011fi siyasi geli\u015fmeler ve uygulama aras\u0131ndaki farka dikkat \u00e7ekmesiyle \u00fczerinde durulmay\u0131 hak ediyor. Bu ba\u011flamda, \u00fclkede neler ya\u015fand\u0131\u011f\u0131 ve bu ya\u015fananlar\u0131n Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n kaderini\u00a0 nas\u0131l etkiledi\u011fi konusuna a\u015fa\u011f\u0131da ayr\u0131nt\u0131l\u0131 bir \u015fekilde de\u011finece\u011fiz.<\/p>\n

Modern Burma\u2019y\u0131 ve sorunlar\u0131n\u0131 anlamaya \u00e7al\u0131\u015f\u0131rken, \u00fclkenin kurucu akt\u00f6rlerinin yakla\u015f\u0131mlar\u0131yla kurulu\u015f s\u00fcrecinin akabinde neler ya\u015fand\u0131\u011f\u0131 da \u00f6nemlidir. Bu ba\u011flamda, \u00fclkenin kurucu akt\u00f6r\u00fc olarak \u00f6ne \u00e7\u0131kan Aung San\u2019\u0131n devletin temellerinin \u0131rk \u00f6nceli\u011fine de\u011fil, demokratik haklar \u00fczerine in\u015fa edilmesi gerekti\u011fi \u00fczerinde durmas\u0131 o d\u00f6nem i\u00e7in dikkate de\u011fer bir geli\u015fmeydi. \u00d6yle ki, Sang, 23 May\u0131s 1947 tarihinde, demokrasi konusunu ayr\u0131nt\u0131l\u0131 bir \u015fekilde ele ald\u0131\u011f\u0131 Rangoon\u2019da yapt\u0131\u011f\u0131 konu\u015fmada, anayasa i\u00e7in nas\u0131l bir siyasi \u00e7er\u00e7eve \u00e7izilece\u011finin ipu\u00e7lar\u0131n\u0131 vererek, \u201cS\u0131n\u0131f, \u0131rk, din veya cinsiyet fark\u0131 g\u00f6zetmeyen, ancak ve ancak halk\u0131n \u00e7\u0131karlar\u0131n\u0131 g\u00f6zeten bir devletin ger\u00e7ek demokrasiye ula\u015fabilece\u011fini\u201d(Silverstein 1993: 153, 154) ileri s\u00fcr\u00fcyordu. San\u2019\u0131n, az\u0131nl\u0131klar konusuna da e\u011fildi\u011fi bu konu\u015fmas\u0131nda, devleti te\u015fkil farkl\u0131 etnik unsurlar\u0131n geleceklerini belirleme hakk\u0131na sahip olmalar\u0131na g\u00fc\u00e7l\u00fc bir at\u0131fta bulunmas\u0131 (Silverstein 1993: 157), \u00fclkenin gelece\u011fi i\u00e7in umut \u0131\u015f\u0131\u011f\u0131 olarak de\u011ferlendiriliyordu. Ancak sadece birka\u00e7 y\u0131l sonra ordunun a\u00e7\u0131ktan a\u00e7\u0131\u011fa 1947 y\u0131l\u0131nda Aung San\u2019\u0131n \u00f6nderli\u011finde olu\u015fturulan anayasa \u00e7al\u0131\u015fmas\u0131n\u0131 ele\u015ftirmesi (Holliday 2011: 46), \u00fclkede ortaya \u00e7\u0131kan aralar\u0131nda Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n\u0131nkinin de bulundu\u011fu \u2018\u00f6zg\u00fcrl\u00fck\u00e7\u00fc hak aray\u0131\u015flar\u0131n\u0131\u2019 yads\u0131yan dolayl\u0131 bir mesaj niteli\u011fi ta\u015f\u0131yordu. Yukar\u0131da \u00f6zetlemeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z Burma\u2019n\u0131n kurulu\u015fu \u00f6ncesi ve s\u0131ras\u0131ndaki geli\u015fmeler elbette \u00fclkedeki t\u00fcm etnik unsurlar kadar, belki de daha \u00e7ok Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n varl\u0131klar\u0131n\u0131n devam\u0131 noktas\u0131nda b\u00fcy\u00fck \u00f6nem ta\u015f\u0131yordu.<\/p>\n

ARAKAN NERES\u0130 – ARAKANLILAR K\u0130M?<\/strong><\/p>\n

Arakan ad\u0131 verilen topraklara dair tarihi veriler 4. y\u00fczy\u0131la kadar geri gitmektedir. O d\u00f6nemde, Arakan Krall\u0131\u011f\u0131\u2019n\u0131 olu\u015fturan insan unsurunun Hintli mi yoksa Tibet-Burma \u0131rk\u0131na m\u0131 mensub oldu\u011fu konusunda bug\u00fcne kadar yap\u0131lan ara\u015ft\u0131rmalarda kesin bir sonu\u00e7 al\u0131namam\u0131\u015ft\u0131r (Henderson vd. 1971: 77). Bu belirsizlik, b\u00f6lgenin bir yandan denizle, \u00f6te yandan karadan \u00c7in s\u0131n\u0131rlar\u0131 \u00fczerinden \u00e7e\u015fitli insan topluluklar\u0131n\u0131n etkile\u015fimine konu olmas\u0131ndan kaynaklansa da, b\u00f6lgede Hint tesirinin g\u00f6zard\u0131 edilemeyecek boyutta olmas\u0131, \u00f6te yandan tarih boyunca s\u00fcrekli \u00e7e\u015fitli uluslar\u0131n etkile\u015fimine konu olmas\u0131 bak\u0131m\u0131ndan Arakan b\u00f6lgesinin dikkat \u00e7ekici bir \u00f6neme sahip oldu\u011funa ku\u015fku yok. Gerek Hint, gerek Mo\u011fol etkile\u015fimleri \u00e7er\u00e7evesinde Arakanl\u0131lar\u0131n antropolojik \u00f6zellikleri itibar\u0131yla Indo-Mongoloid<\/em>\u00a0 s\u0131n\u0131flamas\u0131na girece\u011fini s\u00f6yleyebiliriz (Collis 35, 37). Bu erken d\u00f6nemin ard\u0131ndan, G\u00fcneydo\u011fu Asya \u0130slamla\u015fma s\u00fcre\u00e7lerinin benzerinin Arakan\u2019da da ger\u00e7ekle\u015fti\u011fi d\u00fc\u015f\u00fcn\u00fclebilir. Bu s\u00fcrece dair veriler, yer ve isim adlar\u0131 gibi etimolojik ba\u011flamda ortaya konulmaktad\u0131r.<\/p>\n

G\u00fcn\u00fcm\u00fczde hem belli bir co\u011frafyay\u0131 ve hem de bu b\u00f6lgede ya\u015fayan halk\u0131 tan\u0131mlamak i\u00e7in kullan\u0131lanArakan<\/em> ad\u0131 ise Rakhaing<\/em> kelimesinin \u0130ngilizcele\u015fmi\u015f halidir (Aung-Thwin 2012: 41). Arakan veya Rohingya ad\u0131yla halk ve co\u011frafya tarihte Roang, Rohang <\/em>veya Roshang<\/em> olarak biliniyordu. Bununla birlikte, Rohingya\u2019n\u0131n Arap\u00e7a Raham<\/em> kelimesinden t\u00fcredi\u011fi varsay\u0131l\u0131yor. Malay d\u00fcnyas\u0131 ve uzant\u0131s\u0131 olan b\u00f6lgelerle ilgili co\u011frafi terminolojinin ve anlat\u0131lar\u0131n yer ald\u0131\u011f\u0131 Arap tarih\u00e7ilerine ait eserlerin en me\u015fhurlar\u0131n\u0131n kaleme al\u0131nd\u0131\u011f\u0131 9. ve 10. y\u00fczy\u0131llara ait kimi eserlerde de Arakan b\u00f6lgesine at\u0131flara rastlanmaktad\u0131r. \u00d6rne\u011fin, bu ba\u011flamda Jazirat-al-Rahmi<\/em> veya Rahma<\/em>\u2019n\u0131n Rohingya ile ba\u011f\u0131ndan s\u00f6z etmek m\u00fcmk\u00fcn (Yunus 1994: 7-8, 10, 12). Yukar\u0131da zikretti\u011fimiz etimolojik veriden hareketle, Arakan b\u00f6lgesinin tarihin erken d\u00f6nemlerinden itibaren \u00e7e\u015fitli vesilelerle M\u00fcsl\u00fcman unsurlar\u0131n b\u00f6lgedeki varl\u0131klar\u0131na i\u015faret etti\u011fi d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n

Arakan M\u00fcsl\u00fcmanlar\u0131n\u0131n etnik nitelikleri konusunda bir di\u011fer antropolojik ger\u00e7ek, sahip olduklar\u0131 ana dilleridir. Yaz\u0131l\u0131 bir dil olma \u00f6zelli\u011fi de g\u00f6steren Arakanca, \u00f6zellikle 1784 Budist Burma ilh\u00e2k\u0131 akabinde de 1823 y\u0131l\u0131ndan itibaren ba\u015fg\u00f6steren \u0130ngiliz s\u00f6m\u00fcrgecili\u011fi d\u00f6nemindeki sosyo-k\u00fclt\u00fcrel bask\u0131lar neticesinde bug\u00fcn neredeyse yok olmaya y\u00fcz tutmu\u015f bir dil h\u00fcviyetindedir (Yunus 1994: 14).<\/p>\n

Arakan\u2019\u0131n co\u011frafi konumu \u00f6zellikle Bat\u0131 Hindistan sahilleri ile bug\u00fcn Bengalde\u015f olarak bilinen topraklar \u00fczerinden k\u00fclt\u00fcrel, sosyal ve ekonomik ili\u015fkiler oldu\u011funun belirgin g\u00f6stergesidir. Bu \u00e7er\u00e7evede, 15 ve 17. y\u00fczy\u0131llar aras\u0131nda Hindistan\u2019daki M\u00fcsl\u00fcman unsurlarla yak\u0131n ba\u011f kurdu\u011fu ileri s\u00fcr\u00fclen Arakan Sultanl\u0131\u011f\u0131 g\u00fcn\u00fcm\u00fczde Bengalde\u015f s\u0131n\u0131rlar\u0131 i\u00e7inde yer alan Chittagong \u015fehrine kadar hakimiyet alanlar\u0131n\u0131 geli\u015ftirmi\u015f olmas\u0131 (Henderson vd. 1971: 77), Arakan\u2019da kurulan devlet sisteminin siyasi ve teritoryal hakimiyet sahas\u0131n\u0131n geni\u015fli\u011fini g\u00f6stermesi bak\u0131m\u0131ndan da \u00f6nemlidir. \u00d6yle ki, bug\u00fcn ya\u015fanan iltica olaylar\u0131 neticesinde \u00e7ok say\u0131da Arakanl\u0131n\u0131n Chittagong\u2019da ya\u015fayor olmas\u0131n\u0131n b\u00f6ylesi bir tarihsel ge\u00e7mi\u015fle de pay\u0131 oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n

Arakan\u2019\u0131n i\u00e7inde yer ald\u0131\u011f\u0131 co\u011frafya, Bat\u0131l\u0131 ara\u015ft\u0131rmac\u0131lar\u0131n genelde dile getirdikleri \u00fczere Hindistan ve \u00c7in gibi iki b\u00fcy\u00fck Asya medeniyeti aras\u0131nda uzanan bir toprak par\u00e7as\u0131 oldu\u011fu g\u00f6r\u00fcl\u00fcr. Oysa bu tan\u0131m\u0131n eksiklik ta\u015f\u0131d\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. Hindistan ve \u00c7in\u2019e il\u00e2ve olarak Hint-\u00c7ini\u2019nden g\u00fcneye ve Asya-Pasifik Adalar\u0131\u2019n\u0131 kapsayacak \u015fekilde geni\u015fleme g\u00f6steren co\u011frafya Malay d\u00fcnyas\u0131 olarak bu iki medeniyetin etkile\u015fimlerine ortakl\u0131\u011f\u0131 ba\u011flam\u0131nda Arakan \u00fczerinde de \u015fu veya bu \u015fekilde n\u00fcfuzundan s\u00f6z etmek m\u00fcmk\u00fcn. Bu arg\u00fcmanlar\u0131 mant\u0131ksal olarak destekleyecek bir di\u011fer husus ise, bir yandan \u0130slamiyetin yay\u0131lma evreleri \u00f6te yandan b\u00f6lgenin \u0130slam \u00f6ncesi d\u00f6nemden ba\u015flayarak \u00f6nemli bir deniz ticaret yolu \u00fczerinde rol olmas\u0131 Arakan co\u011frafyas\u0131n\u0131n tarihi s\u00fcre\u00e7te nas\u0131l bir geli\u015fmeye konu oldu\u011fuyla al\u00e2kal\u0131d\u0131r. Bir yandan Arab Yar\u0131madas\u0131 ve Fars K\u00f6rfezi \u00e7\u0131k\u0131\u015fl\u0131 Bat\u0131 Asya denizci ve ticaret s\u0131n\u0131f\u0131n\u0131n Hindistan\u2019\u0131n do\u011fu ve bat\u0131 sahilleri boyunca kurduklar\u0131 sa\u011flam ticari ba\u011flar; \u00f6te yandan Malaka Bo\u011faz\u0131 eksenli olarak geli\u015fme kaydeden ve i\u00e7erisinde Sumatra, Cava ba\u015fta olmak \u00fczere Pasifik\u2019e do\u011fru geni\u015fleyen adalar toplulu\u011funda yerle\u015fik halklar\u0131n olu\u015fturduklar\u0131 geni\u015f ticari ve k\u00fclt\u00fcrel a\u011f, Bengal K\u00f6rfezi boyunca uzanan sahil \u015feridi \u00fczerinde g\u00fc\u00e7l\u00fc bir k\u00fclt\u00fcrel, dini ve ekonomik ba\u011flant\u0131 hatlar\u0131na olanak tan\u0131d\u0131\u011f\u0131 \u00f6ng\u00f6r\u00fclebilir.<\/p>\n

Bu co\u011frafi \u00f6zellikler i\u00e7erisinde, Arakan b\u00f6lgesinde ya\u015fayan iki farkl\u0131 etnik toplumsal gruptan bahsetmek m\u00fcmk\u00fcn. Birincisi M\u00fcsl\u00fcmanlar ve ikincisi ise Roang Maghs<\/em> ad\u0131yla an\u0131lan Budist Arakanl\u0131lar. Bug\u00fcn b\u00f6lgede etnik \u00e7at\u0131\u015fma \u015feklinde ortaya \u00e7\u0131kan geli\u015fmelerde, \u00f6ncelikle farkl\u0131 bir etnik unsura ba\u011fl\u0131 oldu\u011fu ifade edilen Roang Budistlerinin, Arakan M\u00fcsl\u00fcmanlar\u0131na kar\u015f\u0131 tarihsel sebeplerle cephe almalar\u0131ndan kaynaklanmaktad\u0131r (Yunus 1994: 11-12, 131). Bununla birlikte, Arakanl\u0131 M\u00fcsl\u00fcmanlar, dil ve k\u00fclt\u00fcr benzerli\u011fine ra\u011fmen, kendilerini farkl\u0131 bir etnik unsur kabul etmektedirler.<\/p>\n

\u0130\u00c7 VE DI\u015e G\u00dc\u00c7LER\u0130N TAR\u0130HSEL M\u00dcCADELES\u0130<\/strong><\/p>\n

Arakan b\u00f6lgesi, sahip oldu\u011fu jeopolitik \u00f6zellikten \u00f6t\u00fcr\u00fc s\u00fcrekli kuzey ve g\u00fcneydeki g\u00fc\u00e7lerin kap\u0131\u015fma alan\u0131 olurken, 16. y\u00fczy\u0131ldan itibaren sahil \u015feridlerinde \u00f6nemli ticaret \u015fehirlerini ele ge\u00e7irme m\u00fccadelesi veren Bat\u0131l\u0131 s\u00f6m\u00fcrgeci g\u00fc\u00e7lerin m\u00fcdahalelerine maruz kalm\u0131\u015ft\u0131r. Bu ba\u011flamda, bir d\u00f6nem Pegu ve Burma Krall\u0131klar\u0131\u2019n\u0131n, ard\u0131ndan Hindistan\u2019da yerle\u015fik olan Mo\u011follar\u0131n ve Burma\u2019n\u0131n hakimiyet \u00e7abalar\u0131na, daha sonra da Portekiz gemilerinin sald\u0131r\u0131lar\u0131na u\u011fram\u0131\u015ft\u0131r (Phayre 1998: 77, 79; Yunus 1994: 50, 51). \u0130ngilizlerin Hindistan\u2019a yerle\u015fmesiyle do\u011fuda g\u00fcvenlikli b\u00f6lge in\u015fas\u0131n\u0131n yan\u0131 s\u0131ra, Hindistan\u2019\u0131n g\u0131da ihtiyac\u0131n\u0131 kar\u015f\u0131lamaya y\u00f6nelik yay\u0131lmac\u0131 politikalar\u0131 s\u00fcrecinde de Arakan bir kez daha yabanc\u0131 istilas\u0131na maruz kalm\u0131\u015ft\u0131r. 1784 tarihinde Budist Burma Krall\u0131\u011f\u0131; akabinde 1824\u2019de \u0130ngiliz s\u00f6m\u00fcrge y\u00f6netiminin i\u015fgaline u\u011frad\u0131 (Yunus 1994: 13, 14).<\/p>\n

Burma Krall\u0131\u011f\u0131\u2019n\u0131n Arakan topraklar\u0131n\u0131 ilh\u00e2k giri\u015fiminin ekonomik ve k\u00fclt\u00fcrel nedenlere dayan\u0131r. Ekonomik nedeni, G\u00fcneydo\u011fu Asya genelinde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere krallar\u0131n varl\u0131\u011f\u0131 teritoryal hakimiyetten ziyade, sahip olduklar\u0131 insan g\u00fcc\u00fcyle do\u011fru orant\u0131l\u0131d\u0131r. Bu ba\u011flamda, insan kayb\u0131n\u0131 telafi Arakan topraklar\u0131n\u0131 ilhak giri\u015fiminin bir nedenini olu\u015fturur. \u00d6te yandan, Burma Krall\u0131\u011f\u0131 tarihsel, k\u00fclt\u00fcrel ve linguistik de\u011ferler ba\u011flam\u0131nda kendine ait bir b\u00f6lge iddias\u0131yla Arakan\u2019\u0131 merkeze entegre etme amac\u0131 ta\u015f\u0131yordu (Augn Thwin, 2012: 179). K\u0131rk y\u0131l boyunca Burma i\u015fgaline konu olan Arakan topraklar\u0131 ve halk\u0131, bu s\u00fcre zarf\u0131nda herhangi bir maddi ve toplumsal geli\u015fme ile kar\u015f\u0131la\u015fmak bir yana, var olan de\u011ferlerini yitirmi\u015f, s\u00f6zde Burma hakimiyeti alt\u0131nda hi\u00e7bir geli\u015fmeye taraf olamam\u0131\u015ft\u0131r. Ayr\u0131ca, bar\u0131\u015f\u0131n ve istikrar\u0131n yerini tehdit ve tehlikeye terk etti\u011fi bu d\u00f6nemde yakla\u015f\u0131k iki y\u00fcz bin Arakanl\u0131 M\u00fcsl\u00fcman\u0131n \u00f6zellikle Bengal\u2019e g\u00f6\u00e7 etti\u011fi bilinmektedir. Ayr\u0131ca, zorunlu g\u00f6\u00e7e tabi tutulan binlerce ki\u015fi de Burma\u2019n\u0131n de\u011fi\u015fik b\u00f6lgelerine yerle\u015ftirilmi\u015f; binlercesi kutsal tap\u0131nak in\u015faatlar\u0131nda k\u00f6le i\u015f\u00e7i olarak \u00e7al\u0131\u015ft\u0131r\u0131lm\u0131\u015flard\u0131r (Jailani 1999: 122, 124).<\/p>\n

\u0130ngilizlerin Arakan b\u00f6lgesine n\u00fcfuzlar\u0131 ise, do\u011frudan yay\u0131lmac\u0131l\u0131k politikas\u0131ndan ziyade, b\u00f6lgede ortaya \u00e7\u0131kan siyasi ve teritoryal geli\u015fmeyle al\u00e2kal\u0131d\u0131r. Bu ba\u011flamda, Burma g\u00fc\u00e7leriyle \u00e7arp\u0131\u015fan ancak akabinde g\u00fcn\u00fcm\u00fczde Bendalde\u015f s\u0131n\u0131r\u0131nda bulunan Chittagong \u015fehrine ka\u00e7an Arakanl\u0131lar\u0131 ele ge\u00e7irmek amac\u0131yla harekete ge\u00e7en Burmal\u0131lar\u0131n \u0130ngiliz s\u00f6m\u00fcrgecili\u011finin do\u011fu s\u0131n\u0131rlar\u0131na tecav\u00fcz\u00fc nedeniyle, \u0130ngilizler harekete ge\u00e7mek zorunda kald\u0131. Bu d\u00f6nem, bir yandan s\u00f6m\u00fcrge s\u0131n\u0131rlar\u0131n\u0131 koruma gayesi ta\u015f\u0131yan \u0130ngilizler, ana vatanlar\u0131n\u0131 Burma egemenli\u011finden kurtarma \u00e7abas\u0131ndaki Arakanl\u0131lar aras\u0131nda bir t\u00fcr ittifak\u0131n do\u011fmas\u0131na yol a\u00e7t\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bu k\u0131sa s\u00fcreli \u00e7at\u0131\u015fmalar ve anla\u015fmazl\u0131klar\u0131n daha sonra 5 Mart 1824\u2019de \u0130ngiliz-Burma sava\u015flar\u0131n\u0131n ilkine yol a\u00e7t\u0131. (Aung-Thwin 2012: 178, 179; Holliday 2011: 26).<\/p>\n

\u0130ngilizlerle-Arakanl\u0131lar aras\u0131ndaki bir di\u011fer yak\u0131nla\u015fma, II. D\u00fcnya Sava\u015f\u0131\u2019nda \u0130ngilizlerin Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131 gerilla olarak kullanmas\u0131yla ortaya \u00e7\u0131kt\u0131\u011f\u0131 s\u00f6ylenebilir. Arakanl\u0131lar\u0131n bu birlikteli\u011fe yana\u015fmalar\u0131n\u0131n en \u00f6nemli nedeninin, \u0130ngilizlerin Arakanl\u0131 M\u00fcsl\u00fcmanlar i\u00e7in otonom hakk\u0131 verme talebi oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir. Ancak sava\u015f sonras\u0131nda bu y\u00f6nde bir geli\u015fme olmad\u0131 (Steinberg 2006: 218). Bu s\u00fcrecin akabinde, Takhins<\/em> \u00f6rg\u00fctlenmesi \u00f6rne\u011finde oldu\u011fu gibi Budist Burmal\u0131lar\u0131n sald\u0131r\u0131lar\u0131 gibi nedenlerle Ba\u011f\u0131ms\u0131zl\u0131k \u00f6ncesinde 1947 y\u0131l\u0131 Kas\u0131m ay\u0131nda Mujahidler[2]<\/a> ad\u0131yla silahl\u0131 birlikler kuruldu (Steinberg 2006: 218). Bu olu\u015fumun, 1942 y\u0131l\u0131nda M\u00fcsl\u00fcmanlara kar\u015f\u0131 giri\u015filen b\u00fcy\u00fck k\u0131y\u0131m s\u00fcrecinde 200.000 Arakanl\u0131n\u0131n varlar\u0131n\u0131 yoklar\u0131n\u0131 terk ederek g\u00f6\u00e7 etmek zorunda kalmalar\u0131n\u0131n devam\u0131nda bir \u201c\u00f6z-savunma\u201d d\u00fc\u015f\u00fcncesiyle g\u00fcndeme geldi\u011fi unutulmamal\u0131. Bununla birlikte, \u00f6zellikle 1948 y\u0131l\u0131 ortalar\u0131nda, yani ba\u011f\u0131ms\u0131zl\u0131ktan sadece birka\u00e7 ay sonra t\u0131pk\u0131 Karen, Kachin ve Mon etnik yap\u0131lar\u0131 gibi silahl\u0131 m\u00fccadeleye giri\u015fmelerinde oldu\u011fu gibi Arakanl\u0131lar\u0131n da merkezi h\u00fck\u00fcmette Aung San\u2019\u0131n \u2018devlet\u2019 modelinden vazge\u00e7ilip, yerine Burma milliyet\u00e7ilerinin etnik \u00e7o\u011funluk unsuruna dayal\u0131 ulus-devlet yap\u0131lanmas\u0131na gidilmesine tepki g\u00f6sterdiklerine ku\u015fku yok. Buna il\u00e2ve olarak, Pakistan\u2019\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 kazanmas\u0131n\u0131n da dolayl\u0131 bir rol\u00fc oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir. S\u00f6z konusu bu hareket, Budist unsurlara kar\u015f\u0131 m\u00fccadele vermekle birlikte, 1950\u2019li y\u0131llar boyunca Burma Ordusu\u2019nun m\u00fcdahalesine maruz kalmas\u0131yla hareket 1961\u2019de varl\u0131\u011f\u0131na son verdi (Holliday 2011: 43; Yunus 1994: 136; Henderson vd. 1971: 78).<\/p>\n

Her ne kadar, 1950-51, 1956 ve 1960 y\u0131llar, \u00fclkede parlamenter sistemi uygulama noktas\u0131nda \u00f6nemli a\u015famalar olarak dikkat \u00e7ekse de, merkezdeki yozla\u015fma ve g\u00fcvensizli\u011fin yan\u0131 s\u0131ra, belki de daha \u00e7ok \u2018Burmal\u0131la\u015ft\u0131rma<\/em>\u2019 politikas\u0131 bir s\u00fcre sonra etnik unsurlar aras\u0131ndaki huzursuzlu\u011fun yeniden ne\u015fet etmesine yol a\u00e7t\u0131. Bu minvalde, Arakan ba\u015fta olmak \u00fczere \u00c7in, Laos ve Tayland s\u0131n\u0131r\u0131 boyunca varl\u0131k s\u00fcren etnik yap\u0131lar merkeze kar\u015f\u0131 otonom stat\u00fc elde etme veya \u00f6zg\u00fcrl\u00fck m\u00fccadelelerine giri\u015ftiler (Holliday 2011: 44). Yabanc\u0131 g\u00f6zlemcilerin pek de \u00fcmitv\u00e2r olmad\u0131klar\u0131 ve da\u011f\u0131lmas\u0131n\u0131n an meselesi varsay\u0131lan Burma, \u00fclke i\u00e7inde ya\u015fanan kaos ortam\u0131yla m\u00fccadelede ordunun bir alternatif olarak ortaya \u00e7\u0131kmas\u0131nda So\u011fuk Sava\u015f d\u00f6neminin ger\u00e7eklerinin pay\u0131 unutulmamal\u0131d\u0131r. Bu \u00e7er\u00e7evede kap\u0131 kom\u015fusu \u00c7in\u2019deki kom\u00fcnist devrime kar\u015f\u0131 \u2018en disiplinli\u2019 kurum olarak ortaya \u00e7\u0131kan ordu (tatmadaw<\/em>), bu s\u00fcre\u00e7te varl\u0131\u011f\u0131n\u0131 \u00fclke birli\u011finin yeg\u00e2ne savunucusu olarak peki\u015ftirirken (Holliday 2011: 44, 45), ayn\u0131 zamanda, etnik unsurlar \u00fczerindeki bask\u0131s\u0131n\u0131 da me\u015frula\u015ft\u0131rm\u0131\u015f oluyordu.<\/p>\n

BUD\u0130ZM\u0130N TOPLUMSAL BASKI ARACINA D\u00d6N\u00dc\u015eT\u00dcR\u00dcLMES\u0130 VEYA MERKEZ\u0130 Y\u00d6NET\u0130M\u0130N ETN\u0130K TOPLULUKLARA BAKI\u015eI<\/strong><\/p>\n

Toplam n\u00fcfusun %30\u2019unu olu\u015fturan etnik az\u0131nl\u0131klar olgusu (Henderson vd. 1971: 60), \u00fclkede \u2018birlik\u2019 esas\u0131na dayal\u0131 bir toplumsal bir yap\u0131 olu\u015fmas\u0131n\u0131n \u00f6n\u00fcndeki en \u00f6nemli engeli olu\u015fturmu\u015ftur. Bu nedenle, siyasi temsiliyet noktas\u0131nda merkezde siyasi, askeri ve ekonomik g\u00fcc\u00fc elinde tutan Budist Burma (Barma<\/em>) \u00e7o\u011funlu\u011fu, \u00fclkenin var olan imk\u00e2nlar\u0131n\u0131 etnik gruplarla payla\u015fmak istememesi, on y\u0131llarca s\u00fcren i\u00e7 \u00e7at\u0131\u015fmalar, ayaklanmalar, bask\u0131 ve zul\u00fcmlere yol a\u00e7m\u0131\u015ft\u0131r. Birbiri ard\u0131 s\u0131ra h\u00fck\u00fcm s\u00fcren sivil ve \u00f6zellikle de askeri y\u00f6netimler, bizzatihi az\u0131nl\u0131klar i\u00e7erisinde var olan -etnik aidiyetlerine ra\u011fmen, dini aidiyet olarak Budist olmalar\u0131ndan hareketle- unsurlardan te\u015fekk\u00fcl ettikleri askeri g\u00fc\u00e7lerle az\u0131nl\u0131klar \u00fczerinde hakimiyet kurmay\u0131 tercih etmi\u015flerdir. \u00d6rne\u011fin, Shan, Mon, Karen ve Arakanl\u0131lar\u0131n bir b\u00f6l\u00fcm\u00fc Budistken, Budist olmayan Burmal\u0131lar\u0131n oran\u0131 ise sadece %15\u2019tir.<\/p>\n

Budist Burmal\u0131lar\u0131n bu say\u0131sal \u00fcst\u00fcnl\u00fc\u011f\u00fc, \u00fclke politikalar\u0131n\u0131n olu\u015fumuna \u00f6nemli bir etkisi olmu\u015f ve olmaya devam etmektedir (Henderson vd. 1971: 60). Bu nedenledir ki, 1960\u2019larda \u2018Budizm\u2019 devlet dini kabul edilmi\u015ftir. Bu politika ile az\u0131nl\u0131klar veya etnik unsurlar\u0131 and\u0131racak veya at\u0131fta bulunduracak herhangi bir terminolojinin resmi olarak kullan\u0131m\u0131 da yasaklanm\u0131\u015ft\u0131r (Gravers 1999: 56; Henderson vd. 1971: 75). \u2018Budizm\u2019 olgusuna bu kadar vurgu yap\u0131lmas\u0131 \u00fclkenin orta kesimlerinde varl\u0131k s\u00fcren Barma<\/em> etnik \u00e7o\u011funlu\u011funun tarihi referanslar\u0131 ile a\u00e7\u0131klanmaktad\u0131r. Bu nedenledir ki, modern Burma devletinin resmi ideolojisinde Budizm bir t\u00fcr \u2018toplumsal \u00e7imento\u2019 olarak i\u015flev g\u00f6recek \u015fekilde politika arac\u0131 k\u0131l\u0131nmaktad\u0131r. Aradan ge\u00e7en altm\u0131\u015f y\u0131ll\u0131k d\u00f6nemde Budizm, milliyet\u00e7ilik, sosyalizm, cunta y\u00f6netimine eklemlenerek (Sakhong 2010: 48), bir anlamda farkl\u0131 dinden olan az\u0131nl\u0131klar \u00fczerinde bask\u0131 arac\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Budizm olgusunun \u00fclke i\u00e7erisinde etnik unsurlar aras\u0131nda sergiledi\u011fi bu yap\u0131n\u0131n \u00f6tesinde, Arakan Eyaleti\u2019nde ya\u015fayan M\u00fcsl\u00fcmanlar ile Budist Maghlar\u0131n ayn\u0131 \u0131rk temelli varl\u0131\u011f\u0131n\u0131n, dini aidiyetleri ile bir anlamda farkl\u0131l\u0131k kazand\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Arakan b\u00f6lgesinde etnik yap\u0131n\u0131n homojenli\u011fine ra\u011fmen, dini aidiyet noktas\u0131nda var olan ayr\u0131m bu b\u00f6lgenin, \u00e7o\u011funlu\u011fu te\u015fkil eden Burmal\u0131lar kar\u015f\u0131s\u0131nda herhangi bir siyasi birliktelik sergilemesi \u00f6n\u00fcndeki engeli te\u015fkil eder. Din ayr\u0131m\u0131n\u0131n toplumsal b\u00fct\u00fcnl\u00fc\u011f\u00fc g\u00f6lgede b\u0131rakt\u0131ran bu olu\u015fumuna kar\u015f\u0131n, Budizme mensubiyet Maghlar\u0131 daha \u00e7ok Burmal\u0131 \u00e7o\u011funlu\u011fa yakla\u015ft\u0131rmaktad\u0131r. Bu \u00f6zellik \u00f6zellikle II. D\u00fcnya Sava\u015f\u0131 sonras\u0131 do\u011fan siyasi bo\u015flukta \u2018ba\u011f\u0131ms\u0131zl\u0131k m\u0131?\u2019 \u2018mandac\u0131l\u0131k m\u0131?\u2019 sorusuna Maghlar\u0131n Budist Burma y\u00f6netimini tercihi ile ikincisini se\u00e7tikleri g\u00f6r\u00fcl\u00fcr (Yunus 1994: 108).<\/p>\n

Ayn\u0131 \u0131rka mensup bu toplum aras\u0131nda ya\u015fananlar\u0131n bir t\u00fcr \u2018din sava\u015f\u0131\u2019 olarak adland\u0131r\u0131lmas\u0131n\u0131 hakl\u0131 k\u0131lacak \u00f6nemli geli\u015fme ise Thakin \u00f6rg\u00fct\u00fcn\u00fcn Arakan\u2019daki temsilcili\u011fini y\u00fcr\u00fcten liderler aras\u0131nda U Pinnya Thiha ad\u0131nda Budist bir rahibin bulunmas\u0131. Thiha, Japon \u0130\u015fgali d\u00f6neminde, yani 28 Mart 1942 g\u00fcn\u00fc ba\u015flayan ve bir ay\u0131 a\u015fk\u0131n s\u00fcren katliamda 100.000\u2019i a\u015fk\u0131n Arakanl\u0131 M\u00fcsl\u00fcman\u0131n katline, 500.000 ki\u015finin evlerini terk etmelerine yol a\u00e7an sald\u0131r\u0131lar\u0131n emrini verenlerdendir (Yunus 1994: 108-111; Jailani 1999: 166). \u00c7al\u0131\u015fman\u0131n de\u011fi\u015fik yerlerinde de\u011findi\u011fimiz Thakins<\/em> adl\u0131 \u00f6rg\u00fctsel yap\u0131n\u0131n k\u0131\u015fk\u0131rtmalar\u0131 ve deste\u011fiyle Maghlar\u0131n ger\u00e7ekle\u015ftirdikleri sald\u0131r\u0131lar\u0131n yan\u0131 s\u0131ra, Arakan b\u00f6lgesinin Japonlarla \u0130ngilizler aras\u0131nda \u00f6nemli \u00e7at\u0131\u015fmalara konu olmas\u0131 M\u00fcsl\u00fcmanlar\u0131n \u00f6nemli can ve mal kayb\u0131na yol a\u00e7t\u0131\u011f\u0131 ve geri kalan M\u00fcsl\u00fcmanlar\u0131n \u00f6nemli b\u00f6l\u00fcm\u00fcn\u00fcn Arakan\u2019\u0131n kuzeyine g\u00f6\u00e7 etmek zorunda kalmalar\u0131 gibi nedenler Magh\u2019lar\u0131n s\u00fcre\u00e7te Arakan\u2019\u0131n g\u00fcneyinde \u00e7o\u011funlu\u011fu olu\u015fturmas\u0131na neden oldu (Jailani 1999: 137; Yunus 1994: 118; Henderson vd. 1971: 78).<\/p>\n

Bug\u00fcn Arakan topraklar\u0131nda M\u00fcsl\u00fcman \u00e7o\u011funlu\u011fun sadece kuzeyde yo\u011funla\u015fmas\u0131n\u0131n temel nedeni \u00f6zellikle II. D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda ya\u015fanan bu \u00e7at\u0131\u015fmalard\u0131r. Bu ger\u00e7e\u011fe tan\u0131kl\u0131k etmi\u015f bir \u0130ngiliz subay\u0131n\u0131n an\u0131lar\u0131nda \u015funlar yazar: \u201cSava\u015f \u00f6ncesi d\u00f6nemde Arakan M\u00fcsl\u00fcmanlar ve Maugh\u2019lar\u0131n yerle\u015fik oldu\u011fu bir b\u00f6lgeydi. 1941 y\u0131l\u0131nda iki toplumsal grup aras\u0131nda ba\u015flayan \u00e7at\u0131\u015fmalar sonucu Maughlar b\u00f6lgenin g\u00fcneyinde M\u00fcsl\u00fcmanlar da kuzeyde \u00e7o\u011funlu\u011fu olu\u015fturdu.<\/em>\u201d (Yunus 1994: 118).<\/p>\n

ETN\u0130K AYRI\u015eMAYA YOL A\u00c7AN S\u00dcRE\u00c7LER<\/strong><\/p>\n

Arakan\u2019l\u0131lar\u0131n vatanda\u015fl\u0131k, e\u011fitim ve serbest dola\u015f\u0131m haklar\u0131n\u0131n olmamas\u0131, \u00fclkede \u00f6zellikle etnik \u00e7at\u0131\u015fmalar\u0131n oda\u011f\u0131nda yer alan \u2018d\u0131\u015farl\u0131kl\u0131 bir grup\u2019 olduklar\u0131n\u0131 \u00f6ne \u00e7\u0131kar\u0131yor. Bunun en son \u00f6rneklerinden biri, 2012 y\u0131l\u0131 Haziran ay\u0131 ba\u015flar\u0131nda meydana gelen \u2018\u0131rza ge\u00e7me\u2019 fiilini i\u015flemekle su\u00e7lananlar\u0131n Arakanl\u0131 M\u00fcsl\u00fcmanlar olmalar\u0131yd\u0131. Ancak Gravers\u2019\u0131n (1999: 86) 1997 y\u0131l\u0131nda ya\u015fanan benzer bir olaya at\u0131fta bulunarak, olay\u0131n faillerinin bilinmemesine ra\u011fmen, su\u00e7un M\u00fcsl\u00fcmanlara at\u0131lmas\u0131 konusunu g\u00fcndeme getirmesi, tarihte benzer su\u00e7lar isnad edilerek M\u00fcsl\u00fcmanlara ve camilere sald\u0131r\u0131lar\u0131n me\u015fruiyet kazand\u0131r\u0131ld\u0131\u011f\u0131na dair \u00f6rnekler oldu\u011funu ortaya koyuyor. Bu durum, Arakanl\u0131lar\u0131n di\u011fer etnik unsurlar, \u00f6zellikle de Budist Burmal\u0131lar aras\u0131nda herhangi bir e\u015fitlikli ili\u015fkiye konu edilmediklerinin a\u00e7\u0131k bir kan\u0131t\u0131d\u0131r. Burada, etnik \u00e7at\u0131\u015fmalar\u0131n tarihi k\u00f6klerine dair unsurlar\u0131 maddeler halinde ele almakta fayda var.<\/p>\n

S\u00f6m\u00fcrge D\u00f6nemi Geli\u015fmeleri: <\/em><\/strong>G\u00fcneydo\u011fu Asya s\u00f6m\u00fcrge d\u00f6nemi, b\u00f6lge halklar\u0131 aras\u0131nda milliyet\u00e7ilik olgusunun yayg\u0131nla\u015fmas\u0131 ve bu bilincin geli\u015fmesinin temel nedenlerindendir. S\u00f6m\u00fcrgeci g\u00fc\u00e7ler, \u00f6zellikle de \u0130ngilizler h\u00fck\u00fcm s\u00fcrd\u00fckleri topraklarda i\u015fg\u00fcc\u00fc ihtiyac\u0131n\u0131 kar\u015f\u0131lamak i\u00e7in farkl\u0131 co\u011frafyalardan g\u00f6\u00e7leri bilin\u00e7li olarak y\u00f6nlendirmi\u015ftir. \u0130ngiliz s\u00f6m\u00fcrgecili\u011finin olmazsa olmazlar\u0131ndan kabul edilebilecek s\u00f6m\u00fcrge y\u00f6netiminin yeniden yap\u0131land\u0131r\u0131lmas\u0131nda \u00f6nemli i\u015flev g\u00f6rece insan g\u00fcc\u00fcn\u00fc te\u015fkil eden d\u0131\u015f g\u00f6\u00e7, Burma topraklar\u0131na Hindistan ve Bengalde\u015f \u00fczerinden sa\u011fland\u0131 (Holliday 2011: 26; Jessy 1985: 390). B\u00f6ylece, 1824 y\u0131l\u0131ndan itibaren Burma topraklar\u0131na giren \u0130ngilizlerin bir dizi politikas\u0131 Budist Burma halk\u0131 aras\u0131nda bir t\u00fcr a\u015fa\u011f\u0131l\u0131k kompleksinin do\u011fmas\u0131na neden oldu.<\/p>\n

Hintli ve Bengalli g\u00f6\u00e7menlerin yan\u0131 s\u0131ra, \u0130ngilizlerin idari mekanizmadaki g\u00f6revlendirmelerde Karenleri Burmal\u0131lara tercih etmeleri gibi nedenlerle Karenlerin Burma topraklar\u0131nda orta s\u0131n\u0131f\u0131 te\u015fkil etmesi hat\u0131rlanabilir (Gravers 1999: 27). Buna il\u00e2ve olarak, \u0130ngilizler Arakan\u2019\u0131n k\u00fclt\u00fcrel benzerliklerinden hareketle Bengal y\u00f6netimine e\u015f de\u011fer bir yap\u0131lanmay\u0131 g\u00fcndeme getirmi\u015fler ve bu anlamda Burma genelinden farkl\u0131l\u0131\u011f\u0131 ortaya konmu\u015ftur (Augn-Thwin 2012: 181). Yukar\u0131da zikredilen bu hususlar, daha sonra modern geli\u015fmeler \u00e7er\u00e7evesinde, \u00f6zellikle de 20. y\u00fczy\u0131l ba\u015flar\u0131ndan itibaren Budist Burmal\u0131lar aras\u0131nda milliyet\u00e7ilik ideolojisinin geli\u015fmesine yol a\u00e7t\u0131\u011f\u0131 gibi, Arakanl\u0131lar\u0131n \u2018d\u0131\u015farl\u0131kl\u0131\u2019 kabul edilmesinin de nedenleri aras\u0131nda say\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Bu d\u0131\u015farl\u0131kl\u0131 g\u00f6\u00e7 unsurlar\u0131n\u0131n, orta s\u0131n\u0131f y\u00f6netici ve ticaret hayat\u0131ndaki i\u015flevleri Budistler \u00fczerinde izlerinin silinmesi m\u00fcmk\u00fcn olmayan bir sosyal bask\u0131 unsuru olarak ger\u00e7ekli\u011fini s\u00fcrd\u00fcr\u00fcyor. Bu anlamda, bu d\u0131\u015farl\u0131kl\u0131 unsurlar\u0131n bir yandan \u0131rksal \u00f6te yandan dini mevcudiyetleri, Budistlerin Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131, belki de \u00f6nyarg\u0131lar\u0131 sonucu ayn\u0131 kefeye koymalar\u0131na neden oluyor. Yak\u0131n ge\u00e7mi\u015fteki benzer etnik sald\u0131r\u0131larda bunu g\u00f6rmek m\u00fcmk\u00fcn. 1930\u2019larda Budist \u00f6\u011frencilerin kurduklar\u0131 dernekler vas\u0131tas\u0131yla Hint-kar\u015f\u0131t\u0131 g\u00f6steriler \u00fclke geneline yay\u0131lm\u0131\u015f ve Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131 da hedef alm\u0131\u015ft\u0131r (Yunus 1994: 103).<\/p>\n

De\u011ferler Manzumesi:<\/em><\/strong><\/p>\n

Asya de\u011ferler manzumesinin bir sonucu olarak Burma\u2019da \u2018bireysel\u2019 veya \u2018kollektif\u2019 haklardan bahsedilmesi s\u00f6z konusu de\u011fildir. Bunun yerine, bireylere tahsis edilen ve hiyear\u015fik olarak s\u0131ralanan \u2018g\u00f6revler\u2019 ve \u2018sorumluluklar\u2019 dizgesinden bahsedilebilir (Sakhong 2010: 38). Son bin y\u0131ll\u0131k s\u00fcre\u00e7te Burma topraklar\u0131nda h\u00fck\u00fcm s\u00fcren Barma<\/em> etnik yap\u0131s\u0131 i\u00e7inde do\u011fan ve geli\u015fen monar\u015fik yap\u0131, modern s\u00fcre\u00e7te di\u011fer etnik yap\u0131lar \u00fczerinde kurdu\u011fu siyasi egemenli\u011fi, tarihten tevar\u00fcs eden bu hiyerar\u015fik toplum d\u00fczeni \u00fczerinden s\u00fcrd\u00fcrme \u00e7abas\u0131ndad\u0131r. Bu olgu, tekil etnik yap\u0131 i\u00e7erisinde yer alan bireyler ba\u011flam\u0131nda \u2018haklar\u2019 olgusunun olup olmamas\u0131 k\u00fclt\u00fcrel anlamda hazmedilebilir olsa da, etnik \u00e7o\u011fulculu\u011fun hakimiyeti alt\u0131nda ya\u015fam s\u00fcrmek zorunda kalan etnik az\u0131nl\u0131klar ba\u011flam\u0131nda kabul edilebilirli\u011fi s\u00f6z konusu de\u011fildir. Dolay\u0131s\u0131yla, bu t\u00fcr toplumlarda insan haklar\u0131 \u00e7er\u00e7evesinde bireysel ve toplumsal haklar\u0131n uygulanamamas\u0131, ulus-devlet yap\u0131lanmalar\u0131 ba\u011flam\u0131nda a\u015f\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan sorunlar yuma\u011f\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n

Burma toplumunda s\u0131n\u0131fsal bir yap\u0131lanmadan de\u011fil, olsa olsa etnik farkl\u0131l\u0131klara dayal\u0131 bir toplum yap\u0131s\u0131ndan s\u00f6z edilebilir. Her bir etnik yap\u0131, \u201ctoplumsal stat\u00fc, davran\u0131\u015f ve de\u011ferler\u201d ba\u011flam\u0131nda birbirinden farkl\u0131l\u0131k ta\u015f\u0131maktad\u0131r. Bu farkl\u0131l\u0131klar, Burmal\u0131lar\u0131, etnik az\u0131nl\u0131klardan; Budistleri Budist olmayanlardan, rahipleri sivillerden; orduyu sivillerden ay\u0131rmaktad\u0131r (Henderson vd. 1971: 58). Bu de\u011ferler ayr\u0131m\u0131, \u00f6zellikle Budist Burmal\u0131lar\u0131n di\u011fer gruplara y\u00f6nelik a\u015fa\u011f\u0131lay\u0131c\u0131 ve ayr\u0131mc\u0131 politikalar\u0131n\u0131n temelini olu\u015fturmaktad\u0131r (Henderson vd. 1971: 60).<\/p>\n

Ba\u011f\u0131ms\u0131zl\u0131k \u00d6ncesi Haz\u0131rl\u0131k S\u00fcreci ve Arakan\u2019\u0131n D\u0131\u015flanmas\u0131:<\/em><\/strong><\/p>\n

Budist unsurlar\u0131n Arakanl\u0131lara kar\u015f\u0131 sergiledikleri bu ayr\u0131mc\u0131 ve bask\u0131c\u0131 tutum, \u0130ngiliz s\u00f6m\u00fcrge y\u00f6netimince dolayl\u0131 deste\u011fini ald\u0131. Bu ba\u011flamda, ba\u011f\u0131ms\u0131zl\u0131k \u00f6ncesi s\u00fcre\u00e7te Arakanl\u0131lar\u0131n dikkate al\u0131nmad\u0131klar\u0131 g\u00f6r\u00fcl\u00fcr. \u00d6rne\u011fin, 27 Kas\u0131m 1931-12 Ocak 1932 tarihleri aras\u0131nda Londra\u2019da d\u00fczenlenen Burma Konferans\u0131\u2019na kat\u0131lan 24 delegasyon aras\u0131nda Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131 temsilen kimse yer alm\u0131yordu. Bununla birlikte, Arakan (Rhakin<\/em>) b\u00f6lgesinden etnik unsur olarak Budist Maghlardan bir heyetin varl\u0131\u011f\u0131 dikkat \u00e7eker. Konferans\u2019ta Burma\u2019y\u0131 temsil eden g\u00fc\u00e7lerin Arakanl\u0131lara kar\u015f\u0131 ayr\u0131mc\u0131 tutum tak\u0131nan Thakins ad\u0131 verilen kurulu\u015f oldu\u011fu dikkate al\u0131nd\u0131\u011f\u0131nda, \u0130ngilizlerle Budist Burma elitleri aras\u0131nda bir ortakl\u0131ktan s\u00f6z etmek m\u00fcmk\u00fcn (Yunus 1994: 104).<\/p>\n

Bu konferans sonras\u0131nda somut bir geli\u015fme olarak 1937 y\u0131l\u0131nda otonom hakk\u0131 verilen Burma\u2019da siyasi yetkilerin Thakins \u00f6rg\u00fct\u00fcne verilmesi, ba\u011f\u0131ms\u0131zl\u0131k sonras\u0131nda dozu giderek artarak devam edecek bask\u0131 ve zul\u00fcmler i\u00e7in nas\u0131l bir siyasi gerek\u00e7e oldu\u011funu ortaya koyar. \u00d6yle ki, otonom hakk\u0131 kazan\u0131lmas\u0131ndan bir y\u0131l sonra (1938) ba\u015fg\u00f6steren M\u00fcsl\u00fcman kar\u015f\u0131tl\u0131\u011f\u0131 bunun ilk n\u00fcvesi olmu\u015ftur (Yunus 1994: 104).<\/p>\n

Siyasal \u00d6rg\u00fctlenme:<\/em><\/strong><\/p>\n

Burma milliyet\u00e7ili\u011fi 20. y\u00fczy\u0131l ba\u015flar\u0131ndan ortaya \u00e7\u0131km\u0131\u015f ve bu olu\u015fum devrimci milliyet\u00e7i bir \u00f6rg\u00fctlenme olan Thakins<\/em> (Jessy 1985: 400) \u00e7at\u0131s\u0131 alt\u0131nda giderek yayg\u0131nl\u0131k kazanm\u0131\u015ft\u0131r.[3]<\/a> II. D\u00fcnya Sava\u015f\u0131 \u00f6ncesindeThakins<\/em> \u00f6rg\u00fct\u00fcn\u00fcn k\u0131\u015fk\u0131rtmalar\u0131 sonucu, Arakan b\u00f6lgesinde M\u00fcsl\u00fcman Arakanl\u0131larla Budist Maghlar aras\u0131nda sosyal \u00e7\u00f6z\u00fclme ba\u015f g\u00f6stermi\u015ftir. Burma topraklar\u0131nda d\u00f6rt farkl\u0131 y\u00f6netim yap\u0131s\u0131 te\u015fkil eden \u0130ngilizlerin \u00e7ekilmesini m\u00fcteakip, Arakan\u2019daki y\u00f6netim Budist Magh\u2019lara devredilmesi Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n bir kez daha g\u00f6rmezden gelindi\u011fini ortaya koyuyor (Yunus 1994: 105).<\/p>\n

Ancak toplumsal bar\u0131\u015f\u0131 etkileyen unsurlar\u0131n salt idarenin el de\u011fi\u015ftirmesiyle s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131 a\u015fik\u00e2rd\u0131r. Bu durum, sava\u015f s\u00fcrecinin do\u011furdu\u011fu yeni atmosferde b\u00f6lgeyi terk eden \u0130ngilizlerden kalan \u00f6nemli say\u0131da silah ve m\u00fchimmat\u0131n Magh\u2019lar\u0131n eline ge\u00e7mesiyle farkl\u0131 bir \u00e7ehreye b\u00fcr\u00fcnecektir. Bu s\u00fcre\u00e7te, M\u00fcsl\u00fcmanlar\u0131n olan bitenden ne kadar haberdar olduklar\u0131 ise \u015f\u00fcphelidir. \u00d6yle ki, Arakanl\u0131 M\u00fcsl\u00fcmanlar, \u0131rksal olarak ayn\u0131 \u00e7at\u0131 alt\u0131nda topland\u0131klar\u0131 Maghlar\u0131n bu karga\u015fa d\u00f6neminde yanlar\u0131nda olacaklar\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fckleri ve kendi aralar\u0131nda herhangi bir \u0130slam birli\u011fi \u00e7abas\u0131 i\u00e7inde olmad\u0131klar\u0131 g\u00f6r\u00fcl\u00fcr (Yunus 1994: 106).<\/p>\n

Ayr\u0131ca, bu s\u00fcrecin bir devam\u0131 olarak, Japonlar elinde siyasi ve askeri g\u00fcc\u00fc giderek artan Thakins<\/em> \u00f6rg\u00fct\u00fc, zamanla \u00fclkede idari mekanizman\u0131n da y\u00fcr\u00fct\u00fcc\u00fcs\u00fc mevkiine getirildi (Jessy 1985: 433). Japon \u0130\u015fgali\u2019nin sona ermesi ve akabinde \u0130ngilizlerin b\u00f6lgeden \u00e7ekilmesi ile \u00f6zellikle Thakins \u00f6rg\u00fct\u00fc marifetiyle Arakan b\u00f6lgesindeki Maghlar\u0131n silahland\u0131r\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr.<\/p>\n

Modern Ulus-Devlet Yap\u0131lanmas\u0131:<\/em><\/strong><\/p>\n

Aung San \u00f6nderli\u011finde ba\u011f\u0131ms\u0131zl\u0131\u011fa giden s\u00fcre\u00e7te, ulus-devlet yap\u0131lanmas\u0131 yerine, federatif bir olu\u015fuma akla getirecek \u2018devlet\u2019 yap\u0131lanmas\u0131 \u00f6ng\u00f6r\u00fcl\u00fcyordu. \u00d6nce Japonlar, akabinde \u0130ngilizler yan\u0131nda yer alarak bir anlamda ulusal liderli\u011fi y\u00fcr\u00fcten Aung San, Akyab\u2019a (yeni ad\u0131yla Arakan Eyaleti\u2019nin ba\u015fkenti Sittwe\u2019ye) yapt\u0131\u011f\u0131 seyahat s\u0131ras\u0131nda Arakanl\u0131lar\u0131n siyasi taleplerinin kar\u015f\u0131l\u0131k bulmas\u0131, di\u011fer az\u0131nl\u0131klarla ayn\u0131 siyasi ve toplumsal d\u00fczeye getirilmeden ger\u00e7ekle\u015fmesinin zorlu\u011funa dikkat \u00e7ekmesi \u00fczerine \u2018Jamiat\u2019ul Ulama Arakan<\/em>\u2019 ad\u0131yla siyasi bir yap\u0131lanmaya gidildi. \u0130ngiliz Lord Atlee\u2019nin \u00e7abalar\u0131yla birle\u015fen bu olu\u015fumun \u00e7al\u0131\u015fmalar\u0131 sonunda Aung San\u2019\u0131n, Arakan M\u00fcsl\u00fcmanlar\u0131 etnik ve siyasi bir kategori olarak kabul etmesi, Arakanl\u0131lar\u0131n gelecekten umutlanmalar\u0131na yol a\u00e7sa da, bu siyasi tan\u0131mlaman\u0131n prati\u011fe yans\u0131mad\u0131\u011f\u0131, 1947 y\u0131l\u0131ndaki Panglong Konferans\u0131<\/em>\u2019na M\u00fcsl\u00fcmanlar yerine, ayn\u0131 b\u00f6lgede ya\u015fayan Budist Maghlar\u0131n liderlerinin davet edilmesinde ortaya \u00e7\u0131kar (Steinberg 2006: 218; Jailani 1999: 166).<\/p>\n

Bununla birlikte, yeni devletin anayasa haz\u0131rl\u0131klar\u0131 \u00e7er\u00e7evesinde g\u00fcndeme gelen 1947 Panglong Konferans\u0131\u2019<\/em>nda kabul edilen etnik az\u0131nl\u0131klara otonom hakk\u0131n\u0131 da i\u00e7eren anayasa tasla\u011f\u0131 kabul edildi (Sakhong 2010: 71-2). S\u00f6z konusu konferansta karara ba\u011flanan \u2018etnik unsurlar\u0131n otonom haklar\u0131\u2019 meselesi, Aung San\u2019\u0131n ba\u011f\u0131ms\u0131zl\u0131ktan k\u0131sa bir s\u00fcre \u00f6nce Burma ultra-milliyet\u00e7ilerinde katledilmesiyle rafa kald\u0131r\u0131ld\u0131. B\u00f6ylece, 1948 y\u0131l\u0131nda gelen ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n temelleri, \u201cdemokrasi, e\u015fitlik ve otonom hakk\u0131na\u201d (Sakhong 2010: 66) dayanan Panglong Konferans\u0131\u2019ndaki kararlar muvacehesinde yaz\u0131lan Anayasa\u2019ya de\u011fil, ultra-milliyet\u00e7ilerin kaleme ald\u0131\u011f\u0131 alternatif anayasaya dayanmaktad\u0131r. Bu anayasa, etnik unsurlar\u0131n varl\u0131\u011f\u0131n\u0131 tan\u0131mad\u0131\u011f\u0131 gibi, \u00fclkede etnik \u00e7o\u011funlu\u011fun bask\u0131 ve zulm\u00fcn\u00fcn ortaya \u00e7\u0131kmas\u0131na neden olmu\u015ftur. M\u00fcsl\u00fcmanlar\u0131n varl\u0131\u011f\u0131na ra\u011fmen, Arakan Eyaleti\u2019nden hi\u00e7bir M\u00fcsl\u00fcman temsilci bu konferansa davet edilmedi (Steinberg 2006: 218), aksine onlar\u0131n yerine Arakan\u2019\u0131n siyasi temsiliyeti Budist Maghlara devredildi (Jailani 1999: 167).<\/p>\n

Bu s\u00fcre\u00e7 \u00f6nce devlet ba\u015fkanl\u0131\u011f\u0131na getirilen U-Nu liderli\u011findeki y\u00f6netici elit, ulus-devlet yap\u0131lanmas\u0131n\u0131 \u00f6ng\u00f6ren yeni bir anayasa \u00e7er\u00e7evesinde ulusal entegrasyonun tesisini, bir ba\u015fka deyi\u015fle homojen bir toplum in\u015fas\u0131 amac\u0131yla Budizmin devlet dini kabul\u00fcn\u00fc \u00f6ng\u00f6r\u00fcyordu. Bu ba\u011flamda, U-Nu\u2019nun \u201cMyanmarl\u0131 olmak Budist olmakt\u0131r\u201d (Buddha Bata Lumyo<\/em>) slogan\u0131na -ki Budizmi bir ara\u00e7 olarak kullanmay\u0131 ye\u011fleyen bu politika 1961 y\u0131l\u0131ndan itibaren y\u00fcr\u00fcrl\u00fc\u011fe girmi\u015ftir (Sakhong 2010: 47-48); bir sonraki lider Ne-Win\u2019in liderli\u011finde, ana dile yap\u0131lan a\u015f\u0131r\u0131 vurgu, \u00e7o\u011fulcu etnik yap\u0131ya sahip Myanmar\u2019da zorunlu olarak \u2018tek ulus, tek dil, tek din\u2019 (Burman, Myanmar-sa,\u00a0 Budizm<\/em>) in\u015fas\u0131n\u0131 s\u00fcrecine i\u015faret eder (Sakhong 2010: 46, 48); Henderson vd. 1971: 75).<\/p>\n

MODERN D\u00d6NEM ve ARAKANLILARA Y\u00d6NEL\u0130K BASKILAR<\/strong><\/p>\n

Ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n ard\u0131ndan Burma, sahip oldu\u011fu ekonomik ve etnik \u00e7e\u015fitlili\u011fin do\u011furaca\u011f\u0131 avantajlarla g\u00fcndemde \u00f6nemli bir yer i\u015fgal edece\u011fi konusunda yabanc\u0131 g\u00f6zlemcilerin dikkatini \u00e7ekiyordu. Ancak, bu d\u00f6nemde merkezdeki siyasi elitin \u00fclkenin \u2018etnik zenginli\u011finden\u2019 istifade etmek yerine, asimilasyon, bask\u0131 ve y\u0131ld\u0131rma politikalar\u0131 ile ortadan kald\u0131rmay\u0131 ye\u011flemesi birbiri ard\u0131 s\u0131ra gelen kaoslara neden oldu ve bu anlamda \u00fclke siyasal ya\u015fam\u0131 krizlerle dolu bir s\u00fcrece tan\u0131kl\u0131k etti. Kimi siyaset\u00e7iler sorunlar\u0131 halletme konusunda \u00e7aba harcarken, merkezdeki g\u00fc\u00e7lerin engellemeleriyle kar\u015f\u0131la\u015fmalar\u0131, etnik unsurlarla ilgili bir devlet politikas\u0131 geli\u015ftirilememesinin de nedenini olu\u015fturur. Konu Arakan oldu\u011funda ise merkezin duru\u015funda pek de fazla bir de\u011fi\u015fmenin olmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bu ba\u011flamda, Burma Ba\u015fbakanlar\u0131ndan U Saw\u2019\u0131n, \u201cArakanl\u0131lar\u0131n Burma kan\u0131 ta\u015f\u0131d\u0131klar\u0131n\u0131 kan\u0131tlay\u0131ncaya kadar d\u0131\u015farl\u0131kl\u0131 olarak muamele g\u00f6recekler\u201dini dile getirmesi (Jilani 1999: 165), Burma rejiminin Arakanl\u0131 M\u00fcsl\u00fcmanlara y\u00f6nelik bak\u0131\u015f\u0131n\u0131 ortaya koymas\u0131 a\u00e7\u0131s\u0131ndan dikkat \u00e7ekicidir.<\/p>\n

Ulus-devlet in\u015fas\u0131 y\u00f6n\u00fcnde politikalar geli\u015ftirilmesine \u00f6rnek olarak 1960 y\u0131l\u0131nda yap\u0131lan se\u00e7imlerin haz\u0131rl\u0131k d\u00f6nemindeki s\u00f6ylem ba\u011f\u0131ms\u0131zl\u0131ktan sonraki on y\u0131l\u0131 a\u015fk\u0131n s\u00fcrede merkezin kafas\u0131n\u0131n h\u00e2l\u00e2 kar\u0131\u015f\u0131k oldu\u011funu ortaya koyuyordu. Bu d\u00f6nemde, U Nu se\u00e7im kampanyas\u0131n\u0131 Budizmin devlet dini olaca\u011f\u0131 vaadi \u00fczerine bina etmesi, ona se\u00e7imi kazand\u0131rsa da, ayn\u0131 zamanda, \u00fclkede huzursuzluklar\u0131n da kayna\u011f\u0131n\u0131 te\u015fkil etti. Anayasada bu y\u00f6nde yap\u0131lan de\u011fi\u015fiklik \u00f6nce Ka\u00e7in, Chin ve Karenler aras\u0131nda g\u00f6sterilere yol a\u00e7arken; h\u00fck\u00fcmet bu ayaklanmalara \u00e7\u00f6z\u00fcm olarak di\u011fer dinlerin korunaca\u011f\u0131 y\u00f6n\u00fcnde garanti vermesi, bu sefer Budist \u00e7o\u011funlu\u011fun tepkisini \u00e7ekmi\u015f ve Budist rahipler Rangoon\u2019da bir camiye sald\u0131rm\u0131\u015flard\u0131r (Henderson vd. 1971: 53). Se\u00e7im kampanyas\u0131nda Arakan da g\u00fcndeme gelmi\u015f ve U Nu, Araka\u2019na yar\u0131-otonom hakk\u0131 verilece\u011fini il\u00e2n etmi\u015fti (Henderson vd. 1971: 53). Bu geli\u015fme, Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n, ba\u011f\u0131ms\u0131zl\u0131k veya otonom eyalet stat\u00fcs\u00fc talepleriyle siyaset mekanizmas\u0131n\u0131 zorlayarak merkezi h\u00fck\u00fcmeti ikna \u00e7abalar\u0131n\u0131n bir sonucu olarak de\u011ferlendirilebilir. Ancak a\u015fa\u011f\u0131da g\u00f6r\u00fclece\u011fi \u00fczere, 1962 y\u0131l\u0131 Mart ay\u0131nda ger\u00e7ekle\u015fen askeri darbe ile bu haklar\u0131 kendilerine verilmemi\u015ftir (Henderson vd. 1971: 77).<\/p>\n

Yeni h\u00fck\u00fcmetin az\u0131nl\u0131k sorunlar\u0131 ile giderek daha yo\u011fun bir \u015fekilde kar\u015f\u0131 kar\u015f\u0131ya kalmas\u0131 \u00fczerine 1962 y\u0131l\u0131 \u015eubat ay\u0131nda Rangoon\u2019da biraraya gelen eyalet temsilcileri toplant\u0131s\u0131ndan t\u0131pk\u0131 ba\u011f\u0131ms\u0131zl\u0131k \u00f6ncesinde y\u00fcksek sesle dillendirilen \u2018federalizm\u2019 yap\u0131lanmas\u0131 \u00e7\u0131ksa da, iktidar partisinde ba\u015fg\u00f6steren kopmalar \u00fczerine U Nu istifa etmek zorunda kald\u0131. Akabinde 2 Mart 1962 tarihinde general Ne Win, \u00fclkede ya\u015fanan \u2018birlik\u2019 probleminden \u00f6t\u00fcr\u00fc ordunun y\u00f6netime el koydu\u011funu belirterek y\u00f6netimi sivillerden devralmas\u0131 (Henderson vd. 1971: 54) h\u00fck\u00fcmet kanad\u0131ndaki kopu\u015flar\u0131n hangi g\u00fc\u00e7lerin m\u00fcdahalesiyle oldu\u011fu konusunda bir fikir vermektedir.<\/p>\n

1974 Anayasas\u0131\u2019nda eyaletler yeniden tan\u0131mlan\u0131rken, Rohingya Vatansever Cephesi<\/em> ad\u0131yla yeni bir siyasi olu\u015fum kuruldu. Ancak bu olu\u015fumun varl\u0131\u011f\u0131na, ordunun cevab\u0131 sert olunca, 1978 y\u0131l\u0131nda say\u0131lar\u0131 200.000\u2019i bulan Arakanl\u0131 M\u00fcsl\u00fcman topraklar\u0131n\u0131 terk etmek zorunda kald\u0131 (Holliday 2011: 52; Steinberg 2006: 218). Benzer bir problemin 1991-92\u2019de yeniden n\u00fcksetmesi \u00fczerine 210.000 il\u00e2 280.000 aras\u0131nda Arakanl\u0131\u2019n\u0131n \u00fclkeyi terk etti\u011fi, bunlardan sadece 20.000\u2019inin BM g\u00fcvencesiyle \u00fclkelerine d\u00f6nd\u00fc\u011f\u00fc biliniyor. Varl\u0131klar\u0131na y\u00f6nelik bask\u0131 ve zul\u00fcm sistemine kar\u015f\u0131 Arakanl\u0131lar\u0131n -en az\u0131ndan bir b\u00f6l\u00fcm\u00fcn\u00fcn- alternatiflerin t\u00fckenmesi \u00fczerine farkl\u0131 olu\u015fumlara kap\u0131 aralad\u0131klar\u0131 g\u00f6r\u00fcl\u00fcr. Bu \u00e7er\u00e7evede 1990\u2019larda iki silahl\u0131 olu\u015fum dikkat \u00e7eker: a) Arakan Rohingya \u0130slami Cephesi<\/em> ve Rohingya Dayan\u0131\u015fma \u00d6rg\u00fct\u00fc<\/em>(Steinberg 2006: 218). Bu olu\u015fumun hayata ge\u00e7irilmesinde, 1990\u2019l\u0131 y\u0131llarda G\u00fcneydo\u011fu Asya\u2019n\u0131n di\u011fer b\u00f6lgelerinde giderek daha \u00e7ok ses getiren \u2018\u00f6zg\u00fcrl\u00fck\u2019 hareketlerinden etkilenmeler oldu\u011fu d\u00fc\u015f\u00fcn\u00fclse de, ne kadar etkin olduklar\u0131 \u015f\u00fcphelidir.<\/p>\n

Burma i\u00e7inde bu geli\u015fmeler olurken, G\u00fcneydo\u011fu Asya \u00fclkelerinin Burma\u2019daki etnik az\u0131nl\u0131klar sorununa, \u00f6zellikle de Arakanl\u0131lar\u0131n temel insani haklardan mahrumiyetleri kar\u015f\u0131s\u0131nda seslerini \u00e7\u0131karamamalar\u0131 dikkat \u00e7ekicidir. Bunun nedeninin, \u00f6zellikle G\u00fcneydo\u011fu Asya toplumlar\u0131na \u00f6zg\u00fc \u00e7o\u011fulcu etnik yap\u0131n\u0131n di\u011fer \u00fclkelerde de varl\u0131k s\u00fcrmesi oldu\u011funu g\u00f6rmek zor de\u011fil. Yani ba\u015f\u0131ndaki kom\u015fu \u00fclkede s\u00fcregiden zulme kar\u015f\u0131 ses \u00e7\u0131karabilmek i\u00e7in \u00f6ncelikle her \u00fclkenin merkezi y\u00f6netiminin veya \u00e7o\u011funlu\u011fu olu\u015fturan etnik grubun kendi s\u0131n\u0131rlar\u0131 i\u00e7erisindeki topluluklar\u0131n temel siyasi ve k\u00fclt\u00fcrel haklar\u0131n\u0131 tan\u0131mas\u0131 gerekmektedir. Konu bu ba\u011flamda ele al\u0131nd\u0131\u011f\u0131nda, sorunun salt Hint-\u00c7ini\u2019nin bir k\u00f6\u015fesinde \u2018izole\u2019 bir sorundan de\u011fil, b\u00fct\u00fcn bir b\u00f6lgeyi i\u00e7ine alan ancak i\u00e7 ve d\u0131\u015f m\u00fcl\u00e2hazalarla \u00fczeri s\u00fcrekli kapat\u0131lan bir insanl\u0131k dram\u0131ndan bahsedilebilir.<\/p>\n

SORUNUN \u00c7\u00d6Z\u00dcM\u00dc<\/strong><\/p>\n

Arakan sorununa, birbirinden kopuk \u2018tekil\u2019 y\u00f6ntemlerle \u00e7\u00f6z\u00fcm aray\u0131\u015flar\u0131, bu sorunun alg\u0131lanmas\u0131ndaki k\u0131s\u0131rl\u0131\u011f\u0131 ortaya koyaca\u011f\u0131 gibi, dikkate al\u0131nabilecek potansiyel geli\u015fmelerde, nitelik ve nicelik olarak daralmalara neden olacakt\u0131r. Bunun yerine, b\u00f6lgeyi b\u00fct\u00fcnc\u00fcl ba\u011flamda ele alacak geni\u015f \u00e7er\u00e7eveli yakla\u015f\u0131mlara acilen ihtiya\u00e7 vard\u0131r. Bu ihtiyac\u0131n ortaya konmas\u0131 elbette akademik ve siyasi bir bilin\u00e7 gerekmektedir. Bir di\u011fer husus, b\u00f6lgenin ele al\u0131nmas\u0131, Bat\u0131l\u0131 veya d\u0131\u015farl\u0131kl\u0131 M\u00fcsl\u00fcmanlar, akademisyen ve ara\u015ft\u0131rmac\u0131lar ile kurum ve kurulu\u015flar\u0131n tekeline terk edilemeyecek kadar \u00f6nemlidir. Yani, d\u0131\u015fardan herhangi bir n\u00fcfuzun b\u00f6lgenin asli unsurlar\u0131 olan M\u00fcsl\u00fcman toplumlar\u0131n, bu konu \u00f6zelinde Arakanl\u0131lar\u0131n sorunlar\u0131n\u0131n hakk\u0131yla ortaya konmas\u0131n\u0131n \u00f6n\u00fcndeki karakteristik problemlerin birini olu\u015ftuca\u011f\u0131na ku\u015fku yok. Bu nedenle, s\u00f6z konusu b\u00f6lgelerde, \u00f6zellikle de Arakan\u2019da temsiliyet kabiliyete sahip olan toplum liderlerinin katk\u0131lar\u0131 birincil derecede \u00f6nem arz etmektedir.<\/p>\n

Chin, Kachin, Karen etnik unsurlar\u0131 aras\u0131nda \u00f6nemli say\u0131da H\u0131ristiyan n\u00fcfusun bulunmas\u0131 (Sakhong 2010: 50), uluslararas\u0131 arenada, \u00f6zellikle bu gruplar\u0131n haklar\u0131n\u0131n g\u00fcndeme getirilmesine ve Bat\u0131l\u0131 kurum ve kurulu\u015flar\u0131n bu etnik unsurlar \u00f6zelinde \u00e7al\u0131\u015fmalar y\u00fcr\u00fctmelerine neden olmaktad\u0131r. Bu \u00e7er\u00e7evede Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n ulusal ve uluslararas\u0131 arenada yaln\u0131z b\u0131rak\u0131ld\u0131klar\u0131 a\u00e7\u0131k\u00e7a g\u00f6zlenmektedir. Arakanl\u0131 M\u00fcsl\u00fcmanlar \u00f6zelinde yap\u0131lacak giri\u015fimleri,<\/p>\n

a)<\/strong>Acil m\u00fcdahale; b)<\/strong>orta vadeli m\u00fcdahale ve c) <\/strong>haklar aray\u0131\u015f\u0131 olarak \u00fc\u00e7 maddede ele almak m\u00fcmk\u00fcn.<\/p>\n

a)Acil m\u00fcdahale <\/strong>ile Arakan Eyaleti\u2019nde ya\u015fayanlar\u0131n yan\u0131 s\u0131ra, Arakanl\u0131lar\u0131n m\u00fclteci olarak bulunduklar\u0131 hem<\/p>\n

Bengalde\u015f\u2019deki, Arakan-Bengalde\u015f s\u0131n\u0131r\u0131ndaki, hem de Tayland ve Malezya\u2019da acil temel insani ihtiya\u00e7lar\u0131n\u0131n, yani g\u0131da, sa\u011fl\u0131k, e\u011fitim vb. giderilmesi gerekmekte ve bu \u00e7er\u00e7evede insani yard\u0131m ba\u011flam\u0131nda kal\u0131c\u0131 \u00e7\u00f6z\u00fcm bulunmas\u0131 konusunda BM nezdinde acilen giri\u015fimler ba\u015flat\u0131lmal\u0131; ulusal, b\u00f6lgesel ve uluslararas\u0131 kurulu\u015flar\u0131n \u2018insani yard\u0131m\u2019 odakl\u0131 \u00e7al\u0131\u015fmalar\u0131n\u0131n acilen s\u00f6z konusu co\u011frafyalarda faaliyetlere ba\u015flamalar\u0131 ve bu faaliyetleri b\u00f6lge halklar\u0131n\u0131n kendi ayaklar\u0131 \u00fczerinde duruncaya kadar devam ettirilmesi gerekmektedir.<\/p>\n

N\u00fcfusunun \u00e7o\u011funlu\u011funu M\u00fcsl\u00fcmanlar\u0131n olu\u015fturdu\u011fu \u00fclkelerin Arakan meselesine duyars\u0131z kalmad\u0131\u011f\u0131n\u0131 g\u00f6sterecek giri\u015fimlere, orta ve uzun vadeli destek projelere acilen ihtiya\u00e7 vard\u0131r. Bu mekanizman\u0131n ortaya konulmas\u0131nda s\u00f6z konusu bu \u00fclkeler aras\u0131nda, g\u00fcn\u00fcm\u00fcz ko\u015fullar\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda;<\/p>\n

    \n
  1. a)<\/li>\n<\/ol>\n

    Arakan sorununun uluslararas\u0131 arenaya ta\u015f\u0131nmas\u0131nda T\u00fcrkiye\u2019nin \u00f6nc\u00fcl\u00fc\u011f\u00fc azami \u00f6nem ta\u015f\u0131maktad\u0131r;<\/p>\n

      \n
    1. b) G\u00fcneydo\u011fu Asya b\u00f6lgesinde tarihsel ve k\u00fclt\u00fcrel yap\u0131 benzerli\u011finden \u00f6t\u00fcr\u00fc Malezya ve Endonezya\u2019n\u0131n s\u00fcrece aktif katk\u0131s\u0131 zorunluluk arz etmektedir. Bu ba\u011flamda Malezya eski ba\u015fbakanlar\u0131ndan Dr. Mahathir Muhammed\u2019in kurucusu oldu\u011fu Perdana Global Peace Foundation<\/em> adl\u0131 kurulu\u015fun 25 Haziran 2012 Pazartesi g\u00fcn\u00fc Arakan\u2019\u0131 konu alan a\u00e7\u0131klamas\u0131 kayda de\u011ferdir. Yap\u0131lan a\u00e7\u0131klamada, Arakan sorununun \u00e7ok y\u00f6nl\u00fc olarak ele al\u0131nmas\u0131 gerekti\u011fini ileri s\u00fcr\u00fcl\u00fcyordu (New Straits Times, s. 13);<\/li>\n
    2. c) Ge\u00e7mi\u015fi y\u00fczy\u0131llara varan ili\u015fkiler dolay\u0131s\u0131yla Bengalde\u015f\u2019in Arakan sorununun \u00e7\u00f6z\u00fcm\u00fcnde \u2018yap\u0131c\u0131\u2019 rol almas\u0131 gerekmektedir;<\/li>\n
    3. d) A\u00e7e ile Endonezya merkezi h\u00fck\u00fcmeti aras\u0131nda var\u0131lan anla\u015fma s\u00fcre\u00e7lerinde aktif rol alan A\u00e7eli bar\u0131\u015f g\u00f6r\u00fc\u015fmecilerinin Arakan sorununa katk\u0131 yapacaklar\u0131na ku\u015fku yoktur. Papua, Moro-Mindanao\u2019daki \u00e7at\u0131\u015fmalar\u0131n sonland\u0131r\u0131lmas\u0131 s\u00fcre\u00e7lerine aktif olarak kat\u0131lan A\u00e7eli sivil toplum kurumlar\u0131n\u0131n Arakan sorununun \u00e7\u00f6z\u00fcm\u00fcnde rolleri g\u00f6z ard\u0131 edilmemelidir.<\/li>\n<\/ol>\n

      b)Orta vadeli m\u00fcdahale <\/strong>ile Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n Burma devletinin reform s\u00fcrecinde hak ettikleri yeri almalar\u0131n\u0131 sa\u011flayacak ulusal, b\u00f6lgesel ve uluslararas\u0131 giri\u015fim ve inisiyatiflerin hayata ge\u00e7irilmesi \u00f6nem ta\u015f\u0131maktad\u0131r. \u00d6zellikle \u00fclkede demokrasinin yerle\u015fmesi konusundaki \u00e7abalar\u0131yla \u00f6ne \u00e7\u0131kan NLD\u2019din lideri Suu Kyi ile Arakanl\u0131 M\u00fcsl\u00fcman liderler aras\u0131nda s\u0131k\u0131 diyalogun geli\u015ftirilmesi ve bu diyalogun h\u00fck\u00fcmet ile NLD aras\u0131ndaki g\u00f6r\u00fc\u015fmelere yans\u0131yacak boyutlara ta\u015f\u0131nmas\u0131 gerekmektedir.<\/p>\n

      Son bir y\u0131ld\u0131r Myanmar\u2019da devam eden \u2018demokratikle\u015fme\u2019 ve \u2018liberalle\u015fme\u2019 politikalar\u0131 \u00e7er\u00e7evesinde uluslararas\u0131 kurumlar\u0131n temsilcilikleri giderek artan say\u0131da varl\u0131k g\u00f6stermektedir. T\u00fcrk ve M\u00fcsl\u00fcman kurum ve kurulu\u015flar\u0131n bu s\u00fcre\u00e7te Arakan b\u00f6lgesine \u00f6zel bir \u00f6nem vermeleri ve yerli kurum ve kurulu\u015flarla \u00e7e\u015fitli i\u015fbirlikleri geli\u015ftirmeleri Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n varl\u0131\u011f\u0131n\u0131n ulusal ve uluslararas\u0131 arenada duyurulmas\u0131na katk\u0131 yapacakt\u0131r.<\/p>\n

      Arakan Eyaleti\u2019nin Myanmar siyasi haritas\u0131 i\u00e7erisindeki mevkiinin di\u011fer etnik unsurlarla ayn\u0131 stat\u00fcde ele al\u0131nmas\u0131 noktas\u0131nda ASEAN, BM nezdinde giri\u015fimler yap\u0131lmal\u0131; Myanmar\u2019\u0131n y\u00fckselen y\u0131ld\u0131z\u0131 Suu Kyi ile do\u011frudan temaslar kurularak Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n y\u00fczy\u0131l\u0131 bulan siyasi \u00e7\u00f6z\u00fcms\u00fczl\u00fc\u011f\u00fcn\u00fcn \u00fclke politikalar\u0131nda yer verilmesi \u00fczerinde durulmal\u0131d\u0131r. Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n \u00fczerinde ya\u015fad\u0131klar\u0131 vatan topraklar\u0131n\u0131n ge\u00e7irdi\u011fi d\u00f6n\u00fc\u015f\u00fcm asl\u0131nda i\u00e7inde ya\u015fad\u0131klar\u0131 Budist toplumu ile etkile\u015fimlerini yans\u0131tmas\u0131 bak\u0131m\u0131ndan dikkat \u00e7ekicidir. \u0130ngiliz s\u00f6m\u00fcrgecili\u011fi d\u00f6neminde 20.000km2<\/sup>\u2019lik toprak par\u00e7as\u0131 modern Myanmar devletinin kurulmas\u0131yla 14.200km2<\/sup>\u2019ye d\u00fc\u015fm\u00fc\u015ft\u00fcr (Jilani 1999: 17). Bu toprak kayb\u0131, Budist Bamarlar\u0131n ve Maung\u2019lar\u0131n Arakanl\u0131 M\u00fcsl\u00fcmanlar \u00fczerinde uygulad\u0131klar\u0131 bask\u0131 ve zulm\u00fcn maddi ifadesinden ba\u015fka bir anlama gelmiyor.<\/p>\n

      c)Haklar aray\u0131\u015f\u0131 <\/strong>\u00a0ile salt Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131 de\u011fil, \u00fclkenin di\u011fer etnik unsurlar\u0131n\u0131n da gelece\u011fini etkileyecek \u015fekilde topyek\u00fbn yasal haklar silsilesinin hayata ge\u00e7irilmesini hedeflemelidir. Bu anlamda, Burma h\u00fck\u00fcmeti\u00a0 nezdindeki giri\u015fimlerin; i) Japonya, Tayland, Malezya, ABD gibi tekil \u00fclkeler; ii) ASEAN gibi b\u00f6lgesel i\u015fbirlikleri; iii) Avrupa Birli\u011fi (AB), Birle\u015fmi\u015f Milletler (BM), Uluslararas\u0131 \u00c7al\u0131\u015fma \u00d6rg\u00fct\u00fc (ILO), D\u00fcnya G\u0131da Program\u0131, D\u00fcnya Sa\u011fl\u0131k \u00d6rg\u00fct\u00fc (WHO) gibi uluslararas\u0131 kurumlar\u0131n y\u00f6nlendiricili\u011fi ve yapt\u0131r\u0131m g\u00fcc\u00fcn\u00fcn \u00f6nemli rol oynayaca\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n

      Bu s\u00fcre\u00e7lerde halk\u0131n\u0131n \u00e7o\u011funlu\u011fu M\u00fcsl\u00fcman olan \u00fclkelerin Arakan meselesine azami ilgi g\u00f6stermesi, t\u00fcm ara\u00e7 ve imk\u00e2nlar\u0131 prati\u011fe d\u00f6kmesi, siyasi, ekonomik ve k\u00fclt\u00fcrel i\u015fbirliklerinden hareketle \u00f6nce kendi aralar\u0131nda, ard\u0131ndan uluslararas\u0131 kurumlar ve \u00f6rne\u011fin ABD, Japonya gibi \u2018\u00f6nc\u00fc devletler\u2019 nezdinde Burma h\u00fck\u00fcmetinin az\u0131nl\u0131klar\u0131 konu alan yasama s\u00fcre\u00e7lerini acilen uygulamaya ge\u00e7irecek g\u00fc\u00e7 birli\u011fi sergilemelidirler. Burma devletinin yasama organlar\u0131nda en k\u0131sa s\u00fcrede yasala\u015fmas\u0131 ve uygulamaya ge\u00e7irilmesi gereken konular ana ba\u015fl\u0131klar\u0131 ile \u015f\u00f6yledir:<\/p>\n

      i)E\u015fit vatanda\u015fl\u0131k haklar\u0131n\u0131n verilmesi;<\/p>\n

      ii)Dini ve k\u00fclt\u00fcrel aidiyetlerin tan\u0131nmas\u0131 ve g\u00fcndelik ya\u015famda prati\u011fe d\u00f6k\u00fclmesinin \u00f6n\u00fcndeki engellerin kald\u0131r\u0131lmas\u0131;<\/p>\n

      iii)E\u011fitim olanaklar\u0131n\u0131n hayata ge\u00e7irilmesi;<\/p>\n

      iv)\u00dclke i\u00e7inde serbest dola\u015f\u0131m ve \u00e7al\u0131\u015fma ko\u015fullar\u0131n\u0131n iyile\u015ftirilmesi.<\/p>\n

      Bu maddeleri tek tek ele almakta fayda var.<\/p>\n

      i)E\u015fit vatanda\u015fl\u0131k stat\u00fcs\u00fcn\u00fcn verilmesi:<\/em><\/strong> Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n vatanda\u015fl\u0131k haklar\u0131n\u0131n olmamas\u0131, temel insani haklardan mahrumiyetlerini de beraberinde getirmektedir. \u00d6rne\u011fin, etnik sald\u0131r\u0131lar kar\u015f\u0131s\u0131nda, ma\u011fdur taraf\u0131n ulusal veya uluslararas\u0131 kurumlar ba\u011flam\u0131nda haklar\u0131n\u0131 aramas\u0131 bu \u00e7er\u00e7evede m\u00fcmk\u00fcn g\u00f6z\u00fckmemektedir. Bu uygulamas\u0131yla \u201cHi\u00e7kimse vatanda\u015fl\u0131k haklar\u0131ndan mahrum edilemez\u201d diyen Birle\u015fmi\u015f Milletler \u0130nsan Haklar\u0131 Deklarasyonu\u2019nun 15. Maddesi\u2019ni ihl\u00e2l eden Burma rejimi, vatanda\u015fl\u0131k haklar\u0131n\u0131 \u2018gaspetti\u011fi\u2019 Arakanl\u0131lar\u0131 yerlerinden yurtlar\u0131ndan \u00e7\u0131karabildi\u011fi gibi, zorla i\u015f\u00e7i olarak da \u00fclkenin herhangi bir yerinde \u00e7al\u0131\u015ft\u0131rabilmektedir (Jilani 1999: 410).<\/p>\n

      ii)Dini ve k\u00fclt\u00fcrel aidiyetlerin tan\u0131nmas\u0131 ve g\u00fcndelik ya\u015famda prati\u011fe d\u00f6k\u00fclmesinin \u00f6n\u00fcndeki engellerin kald\u0131r\u0131lmas\u0131;<\/em><\/strong> Dini aidiyetlerinin \u00fclkedeki Budist \u00e7o\u011funluktan farkl\u0131l\u0131\u011f\u0131 ve H\u0131ristiyan unsurlar\u0131n uluslararas\u0131 H\u0131ristiyan kurumlar\u0131ndan ald\u0131klar\u0131 destekle k\u0131yasland\u0131\u011f\u0131nda Arakanl\u0131lar\u0131n kendi hallerine terk edildi\u011fi g\u00f6r\u00fcl\u00fcr. Dinlerinin gerektirdi\u011fi sorumluluklar\u0131 yerine getirme haklar\u0131ndan mahrum olduklar\u0131 kadar, dilleri, toplumsal ya\u015fam\u0131n gerekleri olan evlilik ve aile kurumlar\u0131n\u0131n k\u0131s\u0131tlanmas\u0131 gibi k\u00fclt\u00fcrel haklar\u0131n\u0131n g\u00f6rmezden gelinmesi kar\u015f\u0131s\u0131nda ilgili kurum ve kurulu\u015flar\u0131n harekete ge\u00e7melidir. Merkezi h\u00fck\u00fcmetin uygulamakta oldu\u011fu dini ve k\u00fclt\u00fcrel assimilasyon politikas\u0131n\u0131n acilen sona erdirilmelidir.<\/p>\n

      iii)E\u011fitim olanaklar\u0131n\u0131n hayata ge\u00e7irilmesi;<\/em><\/strong> Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n her t\u00fcrl\u00fc e\u011fitim hakk\u0131ndan mahrumiyeti, \u00fclkenin gelece\u011fi olan \u00e7ocuklar\u0131n ve gen\u00e7lerin ma\u011fduriyetine neden olmaktad\u0131r. Ailelerin ekonomik yoksulluk ve yoksunluklar\u0131 kadar, M\u00fcsl\u00fcmanlar\u0131n\u00a0 sosyo k\u00fclt\u00fcrel yap\u0131lar\u0131na uygun e\u011fitim kurumlar\u0131n\u0131n yoklu\u011fu Arakanl\u0131lar\u0131 yayg\u0131n e\u011fitim faaliyetlerinden dahi uzak tutulmalar\u0131na neden olmaktad\u0131r.<\/p>\n

      iv)\u00dclke i\u00e7inde serbest dola\u015f\u0131m ve \u00e7al\u0131\u015fma ko\u015fullar\u0131n\u0131n iyile\u015ftirilmesi; <\/em><\/strong>Bir k\u00f6yden di\u011ferine, bir \u015fehirden di\u011ferine ge\u00e7i\u015f hakk\u0131n\u0131n ve seyahatin k\u0131s\u0131tlanmas\u0131 \u00f6rneklerinde oldu\u011fu gibi, \u00fclke i\u00e7erisinde dola\u015f\u0131m \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn s\u0131n\u0131rland\u0131r\u0131lmas\u0131, \u00e7ocuklar\u0131n gen\u00e7lerin e\u011fitim faaliyetlerin yararlanmalar\u0131n\u0131n \u00f6n\u00fcndeki en b\u00fcy\u00fck engellerden birini te\u015fkil etmektedir. Eyaletin ihtiya\u00e7lar\u0131 ve k\u00fclt\u00fcrel kodlar\u0131na uygun e\u011fitim alt yap\u0131s\u0131n\u0131n yenilenmesi, ana dilde e\u011fitim, dini e\u011fitim kurumlar\u0131n\u0131n faaliyete ge\u00e7irilmesi, y\u00fcksek \u00f6\u011fretim hakk\u0131n\u0131n verilmesi bu anlamda \u00f6nem ta\u015f\u0131maktad\u0131r.<\/p>\n

      SON S\u00d6Z<\/strong><\/p>\n

      Arakan\u2019da \u00e7\u00f6z\u00fcm\u00fcn tek ba\u015f\u0131na ele al\u0131nabilecek bir olgu olmad\u0131\u011f\u0131n\u0131 modern Myanmar tarihi ortaya koymaktad\u0131r. \u00dclkenin tek etnik yap\u0131s\u0131 olmamakla birlikte, di\u011fer etnik yap\u0131lardan ayr\u0131ld\u0131\u011f\u0131 noktalar bulunmaktad\u0131r. Ancak bu noktalard\u0131r ki, merkezi Burma h\u00fck\u00fcmeti nezdinde Arakan\u2019\u0131 di\u011ferlerinden \u00e7ok daha \u2018ayr\u0131l\u0131k\u00e7\u0131\u2019 bir konuma itmektedir. Bu da, Arakanl\u0131lar\u0131n dini aidiyetleridir. Arakan\u2019da Budist Arakanl\u0131lar\u0131n varl\u0131\u011f\u0131 ba\u011flam\u0131nda, tarihsel ve k\u00fclt\u00fcrel olarak M\u00fcsl\u00fcman olan grup tek ba\u015f\u0131na ele al\u0131nmal\u0131d\u0131r.<\/p>\n

      Son birka\u00e7 y\u0131lda Myanmar cunta rejiminin destek verdi\u011fi sivil h\u00fck\u00fcmetin reform \u00e7abas\u0131 \u00fclke i\u00e7erisinde siyasi bir a\u00e7\u0131l\u0131m ger\u00e7ekle\u015ftirmek ve etnik unsunlar aras\u0131nda bar\u0131\u015f\u00e7\u0131l bir geli\u015fmeye kap\u0131 aralamaktan ziyade, uzun y\u0131llar Bat\u0131l\u0131 devletlerin ekonomik ambargosunun neden oldu\u011fu \u00e7\u0131kmaza bir \u00e7\u00f6z\u00fcm bulmak amac\u0131yla g\u00fcndeme getirildi\u011fi kan\u0131s\u0131 yayg\u0131nd\u0131r (Hlaing 2003: 9). \u00d6rne\u011fin, \u00fclkede \u00f6nemli say\u0131da etnik unsur varl\u0131k s\u00fcrmekle birlikte, merkezi y\u00f6netimin bar\u0131\u015f masas\u0131na oturdu\u011fu etnik unsurlardan sadece Karenler uluslararas\u0131 medyada yer almaktad\u0131r. Bunun \u00f6nemli bir nedeni, Karenlerin kahir ekseriyetinin H\u0131ristiyan unsurlardan te\u015fekk\u00fcl etmesidir. Myanmar h\u00fck\u00fcmetinin reform \u00e7abalar\u0131ndaki samimiyeti, \u00fclkenin d\u00f6rt bir taraf\u0131nda ya\u015fayan Budist Burma (Barma) d\u0131\u015f\u0131ndaki toplumsal gruplar\u0131n t\u00fcm\u00fcn\u00fc i\u00e7ine alacak bir a\u00e7\u0131l\u0131m paketiyle ulusal ve uluslararas\u0131 sahneye \u00e7\u0131kmas\u0131na ba\u011fl\u0131d\u0131r. Bunun d\u0131\u015f\u0131ndaki, s\u00f6ylemler manip\u00fclatif ve g\u00f6stermelik olmaktan \u00f6teye ge\u00e7meyecektir. Bu nedenledir ki, kimi Bat\u0131l\u0131 sivil toplum kurulu\u015flar\u0131 ve g\u00f6zlemciler, Bat\u0131l\u0131 \u00fclkelerin Myanmar\u2019a ekonomik yapt\u0131r\u0131mlar\u0131 t\u00fcm\u00fcyle kald\u0131rmamalar\u0131, reform s\u00fcrecinin alaca\u011f\u0131 y\u00f6nelimi beklemelerini \u0131srarla vurgulamaktad\u0131rlar. Bu ahvalde, Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n sorunlar\u0131na nas\u0131l \u00e7\u00f6z\u00fcm bulunabilir sorusunun havada kalmamas\u0131 da \u00f6nem arz etmektedir. \u00c7\u00fcnk\u00fc Arakanl\u0131lar en az\u0131ndan son y\u00fczy\u0131ll\u0131k tarihlerinde s\u00fcrekli ma\u011fduriyete u\u011frayan, olmad\u0131k i\u015fkencelere tabi tutulan, vatan topraklar\u0131n\u0131 terke zorlanan bir etnik unsurdur. Bununla birlikte, Arakanl\u0131 M\u00fcsl\u00fcmanlar\u0131n G\u00fcneydo\u011fu Asya\u2019n\u0131n \u00e7e\u015fitli \u00fclkelerinde devam eden M\u00fcsl\u00fcman unsurlar\u0131n hak m\u00fccadeleleri ba\u011flam\u0131nda ulusal ve uluslararas\u0131 arenada sergiledikleri performans\u0131 sergileyememeleri maruz kald\u0131klar\u0131 b\u00f6l\u00fcnm\u00fc\u015fl\u00fck ve par\u00e7alanm\u0131\u015fl\u0131kla a\u00e7\u0131klanabilir. Bu ba\u011flamda, \u00fclke genelinde hissedilen de\u011fi\u015fim ortam\u0131n\u0131 kendi geli\u015fim evresine terk etmeden, Arakanl\u0131lar\u0131n \u00fclke i\u00e7indeki muhalif siyasi olu\u015fum ve \u00fclke d\u0131\u015f\u0131nda da uluslararas\u0131 kurumlar ve \u00f6zellikle de halk\u0131 M\u00fcsl\u00fcman olan \u00fclkeler ve bu \u00fclkelerin \u00fcyesi olduklar\u0131 kurumlar\u0131n acilen harekete ge\u00e7mesi gerekmektedir.<\/p>\n

      Myanmar\u2019da cunta rejiminin g\u00f6lgesinde faaliyet g\u00f6steren mevcut h\u00fck\u00fcmetin reform \u00e7abalar\u0131n\u0131n Do\u011fu Asya, Avrupa Birli\u011fi, G\u00fcneydo\u011fu Asya birliklerine mensup \u00fclkelerden ve de \u00f6zellikle ABD\u2019den olumlu yan\u0131t almas\u0131n\u0131n \u015fartlar\u0131 olarak sadece Suu Kyi liderli\u011findeki NLD\u2019ye siyasi kazan\u0131mlar sa\u011flayacak giri\u015fimlerle s\u0131n\u0131rl\u0131 olmamas\u0131 gerekir. Ancak geli\u015fmelerin bu y\u00f6nde oldu\u011funa dair i\u015faretler de yok de\u011fil. \u00d6rne\u011fin, 1 Nisan se\u00e7imlerinin akabinde Parlamento\u2019da Anayasa \u00fczerine yemin etmeme \u2018k\u0131rm\u0131z\u0131 \u00e7izgisinden\u2019 vazge\u00e7mesi, Suu Kyi\u2019nin merkezi h\u00fck\u00fcmetle i\u015fbirli\u011fi yapmaya ba\u015flad\u0131\u011f\u0131n\u0131n a\u00e7\u0131k ve somut bir kan\u0131t\u0131 olarak dikkat \u00e7ekiyor. Kald\u0131 k\u0131, ordu destekli sivil y\u00f6netimin reform \u00e7abas\u0131n\u0131n \u00fclkedeki halklara bar\u0131\u015f ve \u00f6zg\u00fcrl\u00fck getirecek k\u00f6kl\u00fc a\u00e7\u0131l\u0131mlara y\u00f6nelmiyor. Aksine, kimi manip\u00fclatif reform g\u00f6stergeleri neticesinde \u00fclkeye akacak yat\u0131r\u0131mlardan has\u0131l olacak gelirle cunta rejiminin varl\u0131\u011f\u0131n\u0131 \u015fu veya bu \u015fekilde de olsa devam ettirmesine kap\u0131 aralayacak ordunun modernizasyonunu ger\u00e7ekle\u015ftirece\u011fi \u00f6ng\u00f6r\u00fcl\u00fcyor (Hlaing 2003: 9).<\/p>\n

      Bu \u00e7er\u00e7evede, T\u00fcrkiye ba\u015fta olmak \u00fczere halk\u0131 M\u00fcsl\u00fcman olan \u00fclkeler yukar\u0131da zikredilen \u00fclkeler ve birlikler \u00f6zelinde giri\u015fimlerde bulunarak Myanmar\u2019a yap\u0131lacak yapt\u0131r\u0131mlar\u0131n \u00fclkedeki her etnik unsurun sosyal, k\u00fclt\u00fcrel ve siyasal haklar\u0131na kar\u015f\u0131l\u0131k olmas\u0131 konusunda lobi faaliyetlerini acilen hayata ge\u00e7irmelidirler. G\u00fcneydo\u011fu Asya \u0130\u015fbirli\u011fi\u2019nin \u00f6nemli \u00fcyeleri konumundaki Endonezya ve Malezya\u2019n\u0131n Myanmar \u00fczerinde kayda de\u011fer bir n\u00fcfuzu olaca\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n

      KAYNAKLAR<\/strong><\/p>\n

      Augn-Thwin, Michael; Aung-Thwin Maitrii. (2012). A History of Myanmar since Ancient Times Traditions and Transformations<\/em>, London: Reaktion Books.<\/p>\n

      Collis, M. S. \u201cArakan Place in the civilisation of the Bay\u201d, JBRS<\/em>, Vol. II.<\/p>\n

      Gravers, Mikael. (1999). Nationalism as Political Paranoia in Burma: An Essay on the Historical Practice of Power<\/em>, Surrey: Curzon.<\/p>\n

      Henderson, W. John; Heimann, Judith M.; Martindale, Kenneth W.; Shinn, Rinn-Sup; Weaver, John O.; White, Eston T. (1971). Area Handbook for Burma<\/em>, Washington: US Government Printing Office.<\/p>\n

      Hlaing, Kyaw Yin. (2003). \u201cPolitical Impasse in Myanmar\u201d, In Political Development in Myanmar and Vietnam<\/em>, Singapore: Institute of Southeast Asian Studies.<\/p>\n

      Holliday, Ian. (2011). Burma Redux: Global Justice and the Quest for Political Reform in Myanmar<\/em>, New York: Columbia University Press.<\/p>\n

      Jessy, Joginder Singh. (1985). History of Southeast Asia (1824-1965)<\/em>, Kedah: Penerbitan Darulaman.<\/p>\n

      Jilani, AFK. (1999). The Rohingyas of Arakan: Their Quest for Justice<\/em>, Published By, Ahmed Jilani.<\/p>\n

      New Straits Times<\/em>, \u201cGive Refuge to Rohingya, Neighbors Told\u201d, 25 Haziran, 2012.<\/p>\n

      Phayre, Arthur P. (1998). History of Burma: From the Earliest Time to the End of the First War With British India<\/em>, Reprinted, Bangkok, Orchid Press.<\/p>\n

      Silverstein, Josef. (1993). The Political Legacy of Augn San<\/em>, Revised Edition, Southeast Asia Program Series (SEAP), No. 11, New York: Cornell University.<\/p>\n

      Steinberg, David I. (2006). Turmoil in Burma: Contested Legitimacies in Myanmar<\/em>, Norwalk: EastBridge.<\/p>\n

      Yunus, Muhammed. (1994). A History of Arakan: Past and Present<\/em>, Magenta Colour.<\/p>\n

      [1]<\/a>Tarihi referanslar ba\u011flam\u0131nda bug\u00fcn\u00fc de\u011ferlendirirken, \u00fclkenin ad\u0131n\u0131n Burma olarak zikredilmesi daha do\u011fru olacakt\u0131r. \u00d6yle ki, Myanmar<\/em> ad\u0131n\u0131n da, \u00fclkede s\u00fcregiden cunta rejiminin kendini me\u015frula\u015ft\u0131rma giri\u015fimleri ba\u011flam\u0131ndaki politikalar\u0131n \u00fcr\u00fcn\u00fc oldu\u011funu hat\u0131rda tutmakta fayda var.<\/p>\n

      [2]<\/a>Jafar Kawal ad\u0131yla da bilinen Mohammad Jafar\u2019\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde kurulan bu hareket<\/p>\n

      [3]<\/a>Japon i\u015fgalinin ba\u015flad\u0131\u011f\u0131 (Ocak 1942) d\u00f6nemde Thakins \u00f6rg\u00fct\u00fcn\u00fcn ba\u015fkanl\u0131\u011f\u0131n\u0131 Aung San y\u00fcr\u00fct\u00fcyordu (Bkz.: Jessy 1985: 433).<\/p>\n

      http:\/\/www.dunyabulteni.net\/file\/2012\/arakan11.pdf<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

      \u201cARAKAN\u2019A \u00c7\u00d6Z\u00dcM OLMAK\u201d ARAKAN RAPORU HAZ\u0130RAN-2012 Dr. Mehmet \u00d6zay \u2013 Malezya http:\/\/www.dunyabulteni.net\/file\/2012\/arakan11.pdf \u0130\u00c7\u0130NDEK\u0130LER G\u0130R\u0130\u015e ARAKAN NERES\u0130 – ARAKANLILAR K\u0130M? \u0130\u00c7 VE DI\u015e G\u00dc\u00c7LER\u0130N TAR\u0130HSEL M\u00dcCADELES\u0130 BUD\u0130ZM\u0130N TOPLUMSAL BASKI ARACINA D\u00d6N\u00dc\u015eT\u00dcR\u00dcLMES\u0130 VEYA MERKEZ\u0130 Y\u00d6NET\u0130M\u0130N ETN\u0130K TOPLULUKLARA BAKI\u015eI ETN\u0130K AYRI\u015eMAYA YOL A\u00c7AN S\u00dcRE\u00c7LER S\u00f6m\u00fcrge D\u00f6nemi Geli\u015fmeleri: De\u011ferler Manzumesi: Ba\u011f\u0131ms\u0131zl\u0131k \u00d6ncesi Haz\u0131rl\u0131k S\u00fcreci ve Arakan\u2019\u0131n D\u0131\u015flanmas\u0131: Siyasal \u00d6rg\u00fctlenme: […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[36,6,28],"tags":[],"class_list":["post-1530","post","type-post","status-publish","format-standard","hentry","category-arakanli-muslumanlar","category-gunluk-yazilar","category-myanmar"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1530","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=1530"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1530\/revisions"}],"predecessor-version":[{"id":1531,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/1530\/revisions\/1531"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=1530"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=1530"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=1530"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}