{"id":93,"date":"2013-06-28T16:55:00","date_gmt":"2013-06-28T16:55:00","guid":{"rendered":"http:\/\/localhost:8080\/ini\/?p=93"},"modified":"2013-06-28T16:55:00","modified_gmt":"2013-06-28T16:55:00","slug":"patani-sorunun-alglanmas-ve-cozu","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/patani-sorunun-alglanmas-ve-cozu\/","title":{"rendered":"PATAN\u0130 – Sorunun Alg\u0131lanmas\u0131 ve \u00c7\u00f6z\u00fcm Aray\u0131\u015flar\u0131"},"content":{"rendered":"
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Patani\u2019de ya\u015fanan sorunun alg\u0131lanmas\u0131 \u00e7\u00f6z\u00fcm u\u011fra\u015f\u0131nda ilk basamak niteli\u011finde oldu\u011funa ku\u015fku yok. Bu noktada s\u00f6ylenmesi gereken ilk husus Patani\u2019de ya\u015fananlar\u0131n politik oldu\u011fudur. Tayland Krall\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan sorun 19. y\u00fczy\u0131l ikinci yar\u0131s\u0131nda ba\u015flat\u0131lan modernle\u015fme s\u00fcre\u00e7lerinin siyasi boyutunda, yani ulus-devlet in\u015fas\u0131yla ilintilidir. \u00dclkenin modern ulus-devletle\u015fme s\u00fcrecinin ba\u015flang\u0131c\u0131 kabul edilen 24 Haziran1932 tarihli d\u00f6n\u00fc\u015f\u00fcm\u00fc sosyalle\u015ftirme giri\u015fimlerinin ba\u015flad\u0131\u011f\u0131 1939 y\u0131l\u0131nda \u00f6nemli bir edebiyat\u00e7\u0131 ve devlet adam\u0131 olan Luang Wichit\u2019in entellekt\u00fcel giri\u015fimiyle ger\u00e7ekle\u015ftirilen devlet kampanyas\u0131 ba\u011flam\u0131nda ortaya konan bildiride \u201c\u00fclkenin son seksen y\u0131lda topraklar\u0131n\u0131n neredeyse yar\u0131s\u0131n\u0131 kaybetti\u011fi\u201d vurgulan\u0131yor.[1]<\/a><\/div>\n
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Yani, \u2018Tayland\u2019 ad\u0131n\u0131n da i\u00e7kin oldu\u011fu \u2018\u00d6zg\u00fcr Devlet\u2019 kavram\u0131na ra\u011fmen, Tayland, ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 korumakla birlikte, tarih boyunca toprak kayb\u0131 ya\u015fam\u0131\u015f bir devlettir. Bu nedenle Bangkok y\u00f6netimi, Patanililerin verdi\u011fi y\u00fcz y\u0131ll\u0131k m\u00fccadeleye \u201cart\u0131k kaybedilecek topra\u011f\u0131 olmad\u0131\u011f\u0131\u201d perspektifinden bakmakta ve bu durumu Budist-Tay ulusunun onur meselesi olarak tel\u00e2kki etmektedir.[2]<\/a> Bu ba\u011flamda s\u00f6z konusu bu vurgunun tarihte koruyucu-vasal devlet ili\u015fkisinin geli\u015ftirildi\u011fi geni\u015f Malay topraklar\u0131ndan geriye 20. y\u00fczy\u0131l ba\u015flar\u0131nda sadece Patani b\u00f6lgesinin kalm\u0131\u015f olmas\u0131 nedeniyle Patani Malaylar\u0131n\u0131n de\u011fil ba\u011f\u0131ms\u0131zl\u0131k taleplerine itibar etmek, otonom hakk\u0131n\u0131n verilmesi dahi Bangkok y\u00f6netimince kabul edilmemektedir.[3]<\/a> Bu noktada, \u00fclkenin b\u00f6l\u00fcnmez b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn sembolik ve de pratik olarak kar\u015f\u0131l\u0131\u011f\u0131n\u0131 Kraliyet makam\u0131nda buldu\u011fu hat\u0131rland\u0131\u011f\u0131nda, \u00fclke s\u0131n\u0131rlar\u0131 i\u00e7erisinde bir toprak par\u00e7as\u0131n\u0131n bu b\u00fct\u00fcnl\u00fc\u011fe halel getirecek bir siyasi ayr\u0131\u015fmaya y\u00f6nelmesinin \u00fclke siyaset felsefesinde de -en az\u0131ndan \u015fimdiye kadar- kar\u015f\u0131l\u0131\u011f\u0131 bulunmamaktad\u0131r.<\/div>\n
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Patani m\u00fccadelesi vechesinden ise, dini, k\u00fclt\u00fcrel ve siyasal bir yap\u0131 olarak y\u00fczy\u0131llarca kendine yeter bir varl\u0131k g\u00f6stermesi, modern d\u00f6nemde ba\u011f\u0131ms\u0131zl\u0131k\/otonom taleplerinin arkas\u0131ndaki gerek\u00e7eyi te\u015fkil etmektedir. Bu nedenle, metnin ilgili yerlerinde ortaya konulan tarihi ge\u00e7mi\u015f g\u00f6z ard\u0131 edilmemelidir. Patani tarihi, bug\u00fcn Tayland\u2019\u0131n g\u00fcneyindeki eyaletlerin nas\u0131l bir y\u00f6netim ve toplum politikalar\u0131na konu olmas\u0131 gerekti\u011fini a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r. Ge\u00e7mi\u015fin tecr\u00fcbelerine bak\u0131ld\u0131\u011f\u0131nda ilgili d\u00f6nemlerde Siam Krallar\u0131n\u0131n ve \u00fcst d\u00fczey y\u00f6neticilerinin Patani Malay M\u00fcsl\u00fcman toplumuyla ne t\u00fcrden ili\u015fkiler kurmalar\u0131 gerekti\u011fi konusunda kafi miktarda \u00f6rnekler sunuyor. Bu ba\u011flamda, \u00fclkenin g\u00fcneyinde vuku bulan hadiseler Bangkok y\u00f6netiminin siyasi me\u015fruiyetiyle al\u00e2kal\u0131yken, \u00fclkenin di\u011fer b\u00f6lgelerinde ya\u015fam s\u00fcren \u00e7e\u015fitli etnik az\u0131nl\u0131klara mensup M\u00fcsl\u00fcman topluluklar\u0131n varl\u0131\u011f\u0131 ise i\u00e7inde bulunduklar\u0131 geni\u015f Budist-Tay toplumu ile sosyal etkile\u015fimlerine dayanmaktad\u0131r. Bu anlamda ikinci grubun sadece bug\u00fcn de\u011fil, tarihteki \u00f6rneklerinden ba\u015flayarak akomadatif bir yap\u0131lanma sergiledi\u011fine dikkat \u00e7ekilmelidir. Bir sosyal b\u00fct\u00fcn olmaktan uzak, tekil nitelikler arz eden k\u00fc\u00e7\u00fck az\u0131nl\u0131k gruplar\u0131na kar\u015f\u0131l\u0131k, bir siyasi yap\u0131n\u0131n miras\u00e7\u0131s\u0131, \u00fczerinde y\u00fckseldi\u011fi topraklar\u0131n sahibi, -modern s\u00f6m\u00fcrgecilik s\u00fcre\u00e7lerindeki m\u00fcdahaleler d\u0131\u015farda b\u0131rak\u0131ld\u0131\u011f\u0131nda- bu topraklarda \u00fcretim s\u00fcre\u00e7lerinin birincil belirleyicisi, dini, geleneksel, e\u011fitim kurumlar\u0131n devaml\u0131l\u0131k arz edecek g\u00fc\u00e7l\u00fc yap\u0131lanmalar\u0131 vb. Patani\u2019yi di\u011fer b\u00f6lgelerden ay\u0131rmaktad\u0131r. <\/div>\n
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Bununla ilintili bir di\u011fer husus, Patani\u2019de s\u00fcrd\u00fcr\u00fclen m\u00fccadeleyi \u201csilahl\u0131 gruplar\u0131n tekeline terk edilmi\u015f ve halktan ba\u011f\u0131ms\u0131z d\u0131\u015farl\u0131kl\u0131 veya yabanc\u0131la\u015fm\u0131\u015f gruplar olarak tel\u00e2kki edilemez. Patani\u2019deki m\u00fccadele \u00e7e\u015fitli boyutlar\u0131 ile dikkat \u00e7ekerken, bunlar aras\u0131nda sivil halk\u0131n siyasi y\u00f6netimden, k\u00fclt\u00fcrel, dini ve toplumsal yap\u0131lar\u0131na kar\u015f\u0131 a\u00e7\u0131k-gizli m\u00fcdahalelerden ho\u015fnutsuzlu\u011fundan kaynaklanan \u2018pasif eylemleri\u2019 unutulmamal\u0131d\u0131r.<\/div>\n
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S\u00f6m\u00fcrgeci g\u00fc\u00e7lerin siyasi m\u00fchendisliklerinin bir \u00fcr\u00fcn\u00fc olarak 1932\u2019den ba\u015flayarak ulus-devlet yap\u0131la\u015fmas\u0131 s\u00fcrecini tecr\u00fcbe eden Tayland, siyasi rejimin do\u011fas\u0131 gere\u011fi \u2018Tay milliyet\u00e7ili\u011fi\u2019 olgusundan hareketle, \u00fclkedeki t\u00fcm etnik unsurlar\u0131 i\u00e7ine alacak bir politika sergilemektedir. \u00d6te yandan, Patani Malay M\u00fcsl\u00fcmanlar\u0131n\u0131n verdikleri m\u00fccadeleyi de \u2018Malay milliyet\u00e7ili\u011fi\u2019 ile a\u00e7\u0131klamak Bat\u0131\u2019n\u0131n ideolojik a\u00e7mazlar\u0131 i\u00e7inde yol almak anlam\u0131 ta\u015f\u0131yacakt\u0131r. Bu yakla\u015f\u0131m, ba\u015flang\u0131c\u0131 hatal\u0131 ve d\u0131\u015f fakt\u00f6rlerin dayatt\u0131\u011f\u0131 ideolojik bir y\u00f6nelimi dayatmas\u0131yla, sorunu anlama u\u011fra\u015f\u0131ndakileri Patani Malay M\u00fcsl\u00fcmanlar\u0131n ortaya koyduklar\u0131 m\u00fccadelenin hakiki vechelerinin g\u00f6z ard\u0131 etmelerine neden olacakt\u0131r. Dolay\u0131s\u0131yla \u201csorun nedir?\u201d dendi\u011finde kapsaml\u0131 bir tarihi, siyasi ve sosyolojik analizlere ihtiyac\u0131m\u0131z oldu\u011fu kesin. <\/div>\n
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Patani\u2019nin y\u00fczy\u0131ll\u0131k sorununa \u00e7\u00f6z\u00fcm bulma konusunda zaman zaman giri\u015fimler olmuyor de\u011fil. Bu giri\u015fimlerin bir b\u00f6l\u00fcm\u00fcn\u00fcn b\u00f6lge ger\u00e7eklerine vak\u0131f olmayan \u00e7evreler oldu\u011fu g\u00f6zlerden ka\u00e7m\u0131yor. \u00d6zellikle bu \u00e7evrelerin Patani Malay M\u00fcsl\u00fcmanlar\u0131n hakl\u0131 talepleri kar\u015f\u0131s\u0131nda yapabildikleri \u015fey bu halk\u0131n toplum liderlerine \u201cBangkok \u015fartlar\u0131na tabi olun\u201d demekten ba\u015fka bir alternatif ta\u015f\u0131m\u0131yor. Bu noktada, Tayland s\u0131n\u0131rlar\u0131 i\u00e7inde ya\u015fayan di\u011fer etnik unsurlara mensup M\u00fcsl\u00fcmanlarla Patani Malay M\u00fcsl\u00fcmanlar\u0131n\u0131n tarihi, k\u00fclt\u00fcrel ge\u00e7mi\u015flerini ve Siam\/Tay Krall\u0131\u011f\u0131 ile etkile\u015fimlerinden bihaberdarl\u0131\u011f\u0131n rol\u00fc oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir. Bireysel ve k\u00fc\u00e7\u00fck gruplar halinde zamanla g\u00f6\u00e7 hadisesi ba\u011flam\u0131nda geni\u015f Budist-Tay toplumu i\u00e7ine yerle\u015fen ve varl\u0131klar\u0131n\u0131 siyasi ve toplumsal bir b\u00fct\u00fcn olarak de\u011fil, tekil olu\u015fumlar \u015feklinde s\u00fcrd\u00fcren bu kitleleri g\u00f6rece homojen yap\u0131lanma sergileyen Patani topraklar\u0131ndaki yerle\u015fik halkla kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r. G\u00f6\u00e7men gruplar\u0131n\u0131n i\u00e7inde yer ald\u0131klar\u0131 geni\u015f topluma akomadatif yakla\u015f\u0131m tercihlerine kar\u015f\u0131l\u0131k, benzer bir yakla\u015f\u0131m\u0131 Patani Malay M\u00fcsl\u00fcmanlar\u0131ndan beklemek tarihi ve sosyolojik ger\u00e7ekliklerle uyu\u015fmamaktad\u0131r.<\/div>\n
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Patani Malay M\u00fcsl\u00fcmanlar\u0131n\u0131n Tayland devletiyle ili\u015fkisinde temel sorun siyasidir.D\u00f6nemin bat\u0131l\u0131 g\u00fc\u00e7leri ile Siam Krall\u0131\u011f\u0131 aras\u0131ndaki ili\u015fkilerin bir sonucu olarak topraklar\u0131 ilhak edilen ve egemenliklerini kaybeden Patanililer aradan ge\u00e7en s\u00fcre\u00e7te Tay siyasi, k\u00fclt\u00fcrel ve toplumsal bask\u0131lar
\n\u0131 ile kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015ft\u0131r.Tay y\u00f6neticileri bu s\u00fcre\u00e7leri, Patanili M\u00fcsl\u00fcmanlara verilecek herhangi kapsaml\u0131 siyasi hakk\u0131n \u00fclkedeki di\u011fer etnik az\u0131nl\u0131k gruplar\u0131nca da talep edilece\u011fi gerek\u00e7esine dayand\u0131rmaktad\u0131r.[4]<\/a> Bu \u00e7er\u00e7evede, Patani\u2019de bar\u0131\u015f \u00e7abalar\u0131 ve sonras\u0131ndaki geli\u015fmeleri sadece Tayland\u2019\u0131n g\u00fcneyindeki g\u00f6rece k\u00fc\u00e7\u00fck bir co\u011frafya par\u00e7as\u0131 ile s\u0131n\u0131rland\u0131rmak m\u00fcmk\u00fcn de\u011fildir.Aksine k\u00fclt\u00fcrel, ekonomik ve stratejik ba\u011flamlar\u0131yla \u00fczerinde durulmay\u0131 hak etmektedir.<\/div>\n
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Bu b\u00f6lge, kuzeyde Budist, g\u00fcneyde M\u00fcsl\u00fcman Malay d\u00fcnyas\u0131n\u0131n ge\u00e7i\u015f noktas\u0131 olmas\u0131 dolay\u0131s\u0131yla iki farkl\u0131 k\u00fclt\u00fcr ve medeniyet d\u00fcnyas\u0131 aras\u0131nda bir k\u00f6pr\u00fc olma vasf\u0131na sahiptir.Bu nedenle, Patani b\u00f6lgesindeki M\u00fcsl\u00fcman toplumun aidiyeti, dini ve toplumsal kurumlar\u0131n\u0131n dayan\u0131kl\u0131l\u0131\u011f\u0131 \u00f6nem ta\u015f\u0131maktad\u0131r. M\u00fcsl\u00fcman d\u00fcnyas\u0131nda bir Budist toplum, hem de Budizmin en g\u00fc\u00e7l\u00fc kalelerinden biri h\u00fcviyetindeki Tayland gibi bir \u00fclke s\u0131n\u0131rlar\u0131 i\u00e7inde yer almas\u0131 \u0130slam d\u00fcnyas\u0131 i\u00e7in farkl\u0131 bir tecr\u00fcbe anlam\u0131 ta\u015f\u0131maktad\u0131r. <\/div>\n

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[1]<\/a>Scot Barm\u00e9. (1993). Luang Wichit Wathakan and the Creation of a Thai Identity<\/i>, Social Issues in Southeast Asia, Signapore: ISEAS, s. 140. <\/div>\n<\/div>\n
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[2]<\/a>Duncan McCargo. (2012). Mapping National Anbieties: Thailand\u2019s Southern Conflict<\/i>, NIAS-Nordic Institute of Asian Studies, Denmark, Printed in Tayland, s. 1.<\/div>\n<\/div>\n
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[3]<\/a>Duncan McCargo. (2012). Mapping National Anbieties: Thailand\u2019s Southern Conflict<\/i>, NIAS-Nordic Institute of Asian Studies, Denmark, Printed in Tayland, s. 12. <\/div>\n<\/div>\n
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[4]<\/a>Mariya Johanna Futchs. (1970). A Comparative Study of Thai and Filipino Muslims<\/i>, Master Thesis, Washington: The American University, s. 73. <\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Patani\u2019de ya\u015fanan sorunun alg\u0131lanmas\u0131 \u00e7\u00f6z\u00fcm u\u011fra\u015f\u0131nda ilk basamak niteli\u011finde oldu\u011funa ku\u015fku yok. Bu noktada s\u00f6ylenmesi gereken ilk husus Patani\u2019de ya\u015fananlar\u0131n politik oldu\u011fudur. Tayland Krall\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan sorun 19. y\u00fczy\u0131l ikinci yar\u0131s\u0131nda ba\u015flat\u0131lan modernle\u015fme s\u00fcre\u00e7lerinin siyasi boyutunda, yani ulus-devlet in\u015fas\u0131yla ilintilidir. \u00dclkenin modern ulus-devletle\u015fme s\u00fcrecinin ba\u015flang\u0131c\u0131 kabul edilen 24 Haziran1932 tarihli d\u00f6n\u00fc\u015f\u00fcm\u00fc sosyalle\u015ftirme giri\u015fimlerinin ba\u015flad\u0131\u011f\u0131 1939 y\u0131l\u0131nda […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[29],"tags":[],"class_list":["post-93","post","type-post","status-publish","format-standard","hentry","category-patani"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/93","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=93"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/93\/revisions"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=93"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=93"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=93"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}