{"id":517,"date":"2015-08-28T03:11:02","date_gmt":"2015-08-28T03:11:02","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=517"},"modified":"2016-10-03T03:11:46","modified_gmt":"2016-10-03T03:11:46","slug":"endonezya-70-yasinda-indonesia-70-years-of-independence","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/endonezya-70-yasinda-indonesia-70-years-of-independence\/","title":{"rendered":"Endonezya 70. Ya\u015f\u0131nda \/ Indonesia: 70 Years of Independence"},"content":{"rendered":"<p><strong>Ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n 70. y\u0131l\u0131 kutlan\u0131rken, halk\u0131n beklentisi, \u00fclkenin kurucu temelleri olan ve kar\u015f\u0131l\u0131\u011f\u0131n\u0131 \u2018Pancasila\u2019da (Be\u015f \u0130lke) bulan ilkelerin g\u00fcndelik ya\u015fam\u0131n tam da ortas\u0131ndaki pek \u00e7ok temel soruna cevap olacak \u015fekilde prati\u011fe d\u00f6k\u00fclmesi y\u00f6n\u00fcnde. \u00a0<\/strong><\/p>\n<p>17 A\u011fustos, Endonezya Cumhuriyeti 70. Kurulu\u015f y\u0131ld\u00f6n\u00fcm\u00fc. 2. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n hemen ertesinde ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 il\u00e2n (1945) eden Endonezya\u2019n\u0131n Birle\u015fmi\u015f Milletler taraf\u0131ndan tan\u0131nmas\u0131 4 Aral\u0131k 1949 tarihinde ger\u00e7ekle\u015fti. Sava\u015f\u0131n hemen akabinde s\u00f6m\u00fcrge topraklar\u0131nda yeniden egemenlik kurmak isteyen Hollanda Krall\u0131\u011f\u0131, \u0130ngilizlerin deste\u011fiyle s\u00f6m\u00fcrge Cava Adas\u0131\u2019ndan ba\u015flayarak \u00e7e\u015fitli noktalarda askeri harekata giri\u015fti. D\u00f6rt y\u0131l boyunca ger\u00e7ekle\u015fen m\u00fccadele, nihayetinde Bat\u0131l\u0131 devletlerin ve de Birle\u015fmi\u015f Milletler\u2019in nezdinde yap\u0131lan giri\u015fimlerle Hollanda\u2019n\u0131n \u2018raz\u0131 edilmesiyle\u2019, yeni bir ulus-devletin in\u015fas\u0131 kabul edilmi\u015f oldu. 1945 il\u00e2 1949 y\u0131llar\u0131 aras\u0131nda \u00fclkenin \u2018ba\u011f\u0131ms\u0131zl\u0131k\u2019 stat\u00fcs\u00fcne sahip kabul edilmesinin temel nedeni, Endonezya ulusalc\u0131 hareketi liderlerinin, Hollandal\u0131lar\u0131n gir\/e\/medi\u011fi ve ba\u011f\u0131ms\u0131z bir b\u00f6lge h\u00fcviyetindeki A\u00e7e\u2019yle kurulan organik ili\u015fkidir.<\/p>\n<p>Endonezya ad\u0131 verilen bu binlerce ada \u00fclkesi, modern uluslar listesinde yerini al\u0131rken, nas\u0131l bir \u2018ulus-devlet\u2019 in\u015fa edilece\u011fi sorununu da beraberinde getiriyordu. Bu sorun \u201cA Nation in Waiting\u201d adl\u0131 kitaba konu olacak kadar \u00f6nemliydi. Bu soru, b\u00f6lgedeki etnik \u00e7o\u011funlu\u011fa konu olan, hemen hemen di\u011fer \u00fclkeler i\u00e7in de kullan\u0131labilecek \u2018imgesel bir ulus-devlet\u2019 olgusundan \u00f6te bir anlam ta\u015f\u0131m\u0131yor. Bunu test edecek biricik yakla\u015f\u0131m ise, ba\u011f\u0131ms\u0131zl\u0131k \u00f6ncesi d\u00f6nemde Tak\u0131madalar\u2019daki toplumlar\u0131n nas\u0131l bir dini-k\u00fclt\u00fcrel ve siyasi yap\u0131 i\u00e7erisinde yer ald\u0131klar\u0131n\u0131 incelemekten ge\u00e7er. Bat\u0131s\u0131ndan do\u011fusuna tarihsel olarak \u0130slamla\u015fma s\u00fcre\u00e7lerinin de\u011fi\u015fik evrelerinde yer alm\u0131\u015f bu halklar, geni\u015f anlam\u0131yla \u2018Malayl\u0131l\u0131k\u2019 denilebilecek bir sosyo-antropojik yap\u0131n\u0131n m\u00fcntesibiydiler. Malayl\u0131l\u0131k -i\u00e7inde M\u00fcsl\u00fcman olmayan unsurlar\u0131 da ta\u015f\u0131sa da-, kabul edilegelen bir yakla\u015f\u0131mla M\u00fcsl\u00fcmanl\u0131kla i\u00e7 i\u00e7e ve ayr\u0131\u015fmaz bir b\u00fct\u00fcn olu\u015fturuyordu. Belki bu ge\u00e7mi\u015ften ve de yeni ulus devletin n\u00fcfus yap\u0131s\u0131n\u0131n kahir ekseriyetini M\u00fcsl\u00fcmanlar\u0131n olu\u015fturmas\u0131ndan hareketle, o tarihlerde T\u00fcrkiye\u2019de bu geli\u015fmenin nas\u0131l yans\u0131d\u0131\u011f\u0131n\u0131da dikkat \u00e7ekilmeli. Bu ba\u011flamda, \u2018Sebil\u00fcrre\u015fad\u2019 yazar\u0131 Kilisli Mehmed K\u0131dey\u015f\u2019\u0131n \u2018Endonezya M\u00fcsl\u00fcman Devleti\u2019 ba\u015fl\u0131kl\u0131 makalesinde dile getirdi\u011fi hissiyat, belki o d\u00f6nem i\u00e7in anla\u015f\u0131labilir nedenlerle pembe bir tablo \u00e7izilmesine yol a\u00e7m\u0131\u015f olabilir.<\/p>\n<p>Aradan ge\u00e7en yetmi\u015f y\u0131lda, baz\u0131 d\u00f6n\u00fcm noktalar\u0131na yer verelim. Sukarnolu y\u0131llar\u0131n ba\u015flar\u0131nda Federal y\u00f6netim taleplerinin reddedildi\u011fi, halk\u0131n\u0131n \u00e7o\u011funlu\u011fu M\u00fcsl\u00fcman olmas\u0131ndan m\u00fctevellit M\u00fcsl\u00fcman liderlerin \u00fclkenin \u0130slam Cumhuriyeti olmas\u0131 taleplerinin \u201csiz zaten \u00e7o\u011funluktas\u0131n\u0131z, se\u00e7imlerde \u00e7o\u011funlu\u011fu al\u0131r, istedi\u011finiz yasay\u0131 \u00e7\u0131kart\u0131n\u0131z\u201d denilerek \u2018yol g\u00f6sterilmesi\u2019; Bandung Konferans\u0131 gibi kayda de\u011fer bir inisiyatife ev sahipli\u011fi yapabilen bir \u00fclkeden So\u011fuk Sava\u015f\u2019\u0131n kutupla\u015fmas\u0131na kurban gidilmesi; 1950\u2019li y\u0131llarda, o d\u00f6nem \u00dc\u00e7\u00fcnc\u00fc D\u00fcnya \u00fclkelerinde Demokrasi s\u00f6yleminden bihaber epeyce kesim varken A\u00e7eli bir diplomat\u0131n (Hasan di Tiro) kaleme ald\u0131\u011f\u0131 \u2018Demokrasi\u2019 adl\u0131 eserin neye tekab\u00fcl edece\u011fi \u00fczerinde kafa yormadan, Cava merkezli bir siyasi yap\u0131lanmay\u0131 \u00f6ncellenmesi; \u00f6nemli do\u011fal kaynaklar\u0131 halk\u0131n da yararlanabilece\u011fi bir ekonomik \u00e7er\u00e7evede i\u00e7inde ele almak yerine, bir yandan ulusa\u015f\u0131r\u0131 \u015firketler \u00f6te yandan \u00fclkenin ekonomik getirinin belli ellerde toplanmas\u0131 gibi fakt\u00f6rler, olas\u0131 bir ulusal birli\u011fin \u00f6n\u00fcndeki en \u00f6nemli engellerdi ve engel olmaya devam ediyor.<\/p>\n<p>Bununla birlikte, \u00fclke modern tarihinin, di\u011fer \u0130slam co\u011frafyalar\u0131ndaki hallere benzer tecr\u00fcbelere sahip olu\u015fu, bug\u00fcn ortaya pek de pespembe bir tablo \u00e7\u0131kmad\u0131\u011f\u0131n\u0131 g\u00f6steriyor. Ancak aradan ge\u00e7en y\u0131llarda, Milliyet\u00e7ilik-kom\u00fcnizm-M\u00fcsl\u00fcmanl\u0131k gibi d\u00f6nemin her t\u00fcrl\u00fc ak\u0131ma mensubiyetini dile getirmekle pragmatik bir lider oldu\u011funu kan\u0131tlayan Sukarno, ABD g\u00fcd\u00fcml\u00fc devrimle i\u015f ba\u015f\u0131na gelen \u2018g\u00fcler y\u00fczl\u00fc\u2019 ancak \u2018demir yumruklu\u2019 general Suharto, 1945-1998 y\u0131llar\u0131 aras\u0131nda \u00fclkede \u2018tekelci\u2019 siyasetin ad\u0131 oldular.<\/p>\n<p>Bu tekelcili\u011fin neden oldu\u011fu solunmas\u0131 g\u00fc\u00e7 bir toplumsal ortamda, sivil \u00e7evreler ,1998 y\u0131l\u0131 May\u0131s ay\u0131ndan itibaren, bir t\u00fcr insiyaki tepkiyle olsa gerek, g\u00fcndeme birka\u00e7 y\u00fcz siyasi parti ve daha pek \u00e7ok sivil toplum hareketlerle kendini ortaya koyuyor. Ayn\u0131 zamanda reform d\u00f6nemi olarak da adland\u0131r\u0131lan bu s\u00fcre\u00e7, hi\u00e7 ku\u015fku yok ki, t\u00fcm 20. y\u00fczy\u0131l\u0131n a\u011f\u0131rl\u0131\u011f\u0131n\u0131 \u00fczerinde ta\u015f\u0131yor. Bunun alt\u0131ndan kalkabilmek i\u00e7in kayda de\u011fer bir \u00e7aba yerine, kestirme yoldan Bat\u0131\u2019n\u0131n demokratik de\u011ferlerini -o da s\u00f6zde- apartma te\u015febb\u00fcslerine tan\u0131k olunuyor.<\/p>\n<p>Geni\u015f kitlelere liderlik eden \u00fclkenin okumu\u015f yazm\u0131\u015f kesimi, demokrasi olgusunun ayr\u0131\u015fmay\u0131 de\u011fil, belki de daha \u00e7ok farkl\u0131l\u0131klardan medeni bir \u015fekilde uzakla\u015farak benzerlikler \u00fczerinde birle\u015fmeyi ba\u015farabilmek oldu\u011funu bir t\u00fcrl\u00fc ortaya koyam\u0131yor. Tam da bu noktada, Sukarno\u2019nun daha kurulu\u015f y\u0131llar\u0131nda dile getirdi\u011fi \u2018\u00e7o\u011funluk sizsiniz, se\u00e7imlerde \u00e7o\u011funlu\u011fu sa\u011flay\u0131n istedi\u011finiz yasay\u0131 \u00e7\u0131kar\u0131n\u2019 a\u00e7\u0131klamas\u0131, M\u00fcsl\u00fcman kitlenin 1950\u2019li y\u0131llar\u0131n ilk yar\u0131s\u0131nda k\u0131sa s\u00fcren Masyumi hareketi d\u0131\u015f\u0131nda birli\u011fi g\u00fcndeme ta\u015f\u0131yamamas\u0131yla nas\u0131l bir sosyo-siyasi benzerlik (!) ta\u015f\u0131d\u0131klar\u0131n\u0131 da bug\u00fcne kadar kan\u0131tl\u0131yor.<\/p>\n<p>\u00d6te yandan, merkezi y\u00f6netimi ile \u00fclkenin \u00e7o\u011ful etnik yap\u0131s\u0131 aras\u0131ndan ba\u015flayan ili\u015fkilerden, b\u00f6lgesel ve k\u00fcresele do\u011fru yay\u0131lan komplike politik ve ekonomik ba\u011flamlar\u0131 ile \u00f6nemli bir \u00fclke g\u00f6r\u00fcnt\u00fcs\u00fc veren Endonezya, bug\u00fcne de\u011fin bu potansiyelini ortaya koyabilmi\u015f de\u011fil. Bu ba\u011flamda, halk\u0131na kar\u015f\u0131 \u2018\u015fahin\u2019 kesilen bir ordu\/polis te\u015fkilat\u0131; d\u00fcnya s\u0131ralamas\u0131nda ilk basamaklarda yer almas\u0131n\u0131 sa\u011flayan yolsuzlukla s\u0131navda bir t\u00fcrl\u00fc ba\u015far\u0131l\u0131 olamam\u0131\u015f bir b\u00fcrokrasi ve bunu ortadan kald\u0131racak i\u00e7inde dini yap\u0131la\u015fman\u0131n da do\u011frudan n\u00fcfuz edece\u011fi bir denetim mekanizmas\u0131n\u0131n kurulamam\u0131\u015f olmas\u0131, ayn\u0131 hatalar\u0131n tekrarlanarak s\u0131n\u0131rl\u0131 \u00e7\u0131kar \u00e7evreleri d\u0131\u015f\u0131nda geni\u015f kitlelere ula\u015facak bir adalet mekanizmas\u0131n\u0131n yoklu\u011fu sorunlar yuma\u011f\u0131n\u0131n oda\u011f\u0131n\u0131 olu\u015fturuyor.<\/p>\n<p>Bug\u00fcn gelinen noktada, \u00fclkenin sosyal dinamiklerindeki zaafiyetlerin a\u015f\u0131lmas\u0131nda Cava merkezli k\u0131p\u0131rdanmalara alternatif olarak, bir t\u00fcr M\u00fcsl\u00fcman hissiyat\u0131yla hareket eden \u00fcmmet\u00e7i bir karekter olarak yorumlanabilecek siyasi hareketler aras\u0131ndaki gidi\u015f geli\u015fler \u00fclkede varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcyor. Camilerdeki vaazlardan, siyasi parti s\u00f6zc\u00fclerinin deme\u00e7lerine kadar, \u00fclkenin birli\u011fi yolunda a\u00e7\u0131klamalar sad\u0131r olsa da, bug\u00fcn en b\u00fcy\u00fck bunal\u0131m olarak zikredilen husus ekonomik ba\u011f\u0131ms\u0131zl\u0131k ve geri kalm\u0131\u015fl\u0131kla izaha gidiliyor. Ekonomik bulan\u0131mlar\u0131n a\u00e7maz\u0131nda kimileri \u00e7\u00f6z\u00fcm olarak \u2018kalk\u0131nmac\u0131 y\u0131llar\u2019 olarak hat\u0131rlanan Suharto d\u00f6nemine referans yaparak \u2018ke\u015fke o y\u0131llarda olsak\u2019 d\u00fc\u015f\u00fcncesini terenn\u00fcm ediyor. Bunun pratikteki aya\u011f\u0131nda ise, Suharto\u2019nun \u2018ekti\u011fi\u2019 kurumlar ve yap\u0131lar pratikte bu y\u00f6nde \u00e7aba g\u00f6stermeye devam ediyor.<\/p>\n<p>Oysa temel sorunun, ortak bir ya\u015fam alan\u0131nda hak ve adalet temelli bir sosyo-ekonomik yakla\u015f\u0131m\u0131n nas\u0131l sergilenebilece\u011fi konusunda \u00e7\u00f6z\u00fcm \u00fcretilmesi ve bunun prati\u011fe ge\u00e7irilmesi olmas\u0131 gerekirken, ancak c\u0131l\u0131z yakla\u015f\u0131mlara rastlanabiliyor. Bunun \u00f6n\u00fcndeki en b\u00fcy\u00fck engel \u00fclkeyi sahiplenme e\u011filimini her daim sergilemi\u015f olan ve bu anlamda sivil siyaset \u00fczerinde etkisini do\u011frudan ve dolayl\u0131 olarak sergilemeye imkan ve kabiliyetine sahip ordu\/polis te\u015fkilatlar\u0131n\u0131n ka\u00e7\u0131n\u0131lmaz etkisi olu\u015fturuyor. T\u00fcm su\u00e7u bu \u2018g\u00fc\u00e7 oda\u011f\u0131na\u2019 atarak i\u015fin i\u00e7inden s\u0131yr\u0131lmak da m\u00fcmk\u00fcn de\u011fil. Bu oda\u011f\u0131n olu\u015fturdu\u011fu veya olu\u015fmas\u0131na katk\u0131 sa\u011flad\u0131\u011f\u0131 \u2018adaletsizlikler\u2019 silsilesine kar\u015f\u0131 duracak hakiki bir sivil d\u00fc\u015f\u00fcnce platformunun farkl\u0131 kesimleri de i\u00e7ine alacak \u015fekilde g\u00fcndeme ta\u015f\u0131namam\u0131\u015f olmas\u0131 geliyor. Daha birka\u00e7 hafta \u00f6nce, geni\u015f kat\u0131l\u0131ml\u0131 toplant\u0131lar yapan \u00fclkenin iki \u00f6nemli dini-sosyal yap\u0131s\u0131nda ortaya konan veya konamayan s\u00f6ylem buna en b\u00fcy\u00fck delil mahiyetinde.<\/p>\n<ol start=\"70\">\n<li>y\u0131l kutlamalar\u0131 \u00e7er\u00e7evesinde resmi \u00e7evreler halka umut verme ad\u0131na, gerek n\u00fcfus yap\u0131s\u0131, gerekse sahip oldu\u011fu teritoryal geni\u015fli\u011fi ve bu co\u011frafyada sahip oldu\u011fu potansiyel ekonomik de\u011ferleri g\u00fcndeme ta\u015f\u0131makla yetiniyor. Bunu da y\u0131ld\u00f6n\u00fcm\u00fc resmi slogan\u0131 olan \u201cHaydi \u00c7al\u0131\u015fal\u0131m (Ayo Kerja!) ile g\u00fcndeme ta\u015f\u0131yor. Ancak bu at\u0131l vars\u0131ll\u0131\u011f\u0131n ger\u00e7e\u011fe d\u00f6n\u00fc\u015fmesinin \u00f6n\u00fcndeki engeller \u00fczerinde kayda de\u011fer bir \u00e7aba ve inisiyatif geli\u015ftirilemiyor. Oysa halk\u0131n beklentisi, \u00fclkenin kurucu temelleri olan ve kar\u015f\u0131l\u0131\u011f\u0131n\u0131 \u2018Pancasila\u2019da (Be\u015f \u0130lke) bulan ilkelerin g\u00fcndelik ya\u015fam\u0131n tam da ortas\u0131ndaki pek \u00e7ok temel soruna cevap olacak \u015fekilde prati\u011fe d\u00f6k\u00fclmesi y\u00f6n\u00fcnde.<\/li>\n<\/ol>\n<p><a href=\"http:\/\/www.dunyabulteni.net\/haber-analiz\/338325\/endonezya-70-yasinda\">http:\/\/www.dunyabulteni.net\/haber-analiz\/338325\/endonezya-70-yasinda<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n 70. y\u0131l\u0131 kutlan\u0131rken, halk\u0131n beklentisi, \u00fclkenin kurucu temelleri olan ve kar\u015f\u0131l\u0131\u011f\u0131n\u0131 \u2018Pancasila\u2019da (Be\u015f \u0130lke) bulan ilkelerin g\u00fcndelik ya\u015fam\u0131n tam da ortas\u0131ndaki pek \u00e7ok temel soruna cevap olacak \u015fekilde prati\u011fe d\u00f6k\u00fclmesi y\u00f6n\u00fcnde. \u00a0 17 A\u011fustos, Endonezya Cumhuriyeti 70. Kurulu\u015f y\u0131ld\u00f6n\u00fcm\u00fc. 2. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n hemen ertesinde ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 il\u00e2n (1945) eden Endonezya\u2019n\u0131n Birle\u015fmi\u015f Milletler taraf\u0131ndan tan\u0131nmas\u0131 4 [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":518,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[21,6],"tags":[],"class_list":["post-517","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-endonezya","category-gunluk-yazilar"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/517","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=517"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/517\/revisions"}],"predecessor-version":[{"id":519,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/517\/revisions\/519"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/518"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=517"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=517"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=517"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}