{"id":5593,"date":"2019-01-31T19:30:00","date_gmt":"2019-01-31T16:30:00","guid":{"rendered":"http:\/\/misak.millidusunce.com\/?p=5593&preview=true&preview_id=5593"},"modified":"2019-01-29T14:13:22","modified_gmt":"2019-01-29T11:13:22","slug":"turklerin-islamlasmasi-sureci-gecis-doneminin-sosyal-psikolojik-yorumu","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/turklerin-islamlasmasi-sureci-gecis-doneminin-sosyal-psikolojik-yorumu\/","title":{"rendered":"T\u00fcrklerin \u0130slamla\u015fmas\u0131 s\u00fcreci: Ge\u00e7i\u015f d\u00f6neminin sosyal psikolojik yorumu"},"content":{"rendered":"
\"T\u00fcrk

T\u00fcrk -Arap sava\u015flar\u0131n\u0131 resmeden bir tablo<\/p><\/div>\n

300 y\u0131ll\u0131k ge\u00e7i\u015f d\u00f6neminde T\u00fcrkler<\/strong><\/h2>\n

Ge\u00e7i\u015f d\u00f6nemi s\u00f6z\u00fc, 751 y\u0131l\u0131nda meydana gelen \u201cTalas Sava\u015f\u0131\u201d ile ba\u015flayan \u0130slamla\u015fma s\u00fcreci ve bu s\u00fcrecin sonunda b\u00fcy\u00fck T\u00fcrk k\u00fctlelerinin -\u00f6rne\u011fin Harzemliler, Karahanl\u0131lar, Gazneliler ve Sel\u00e7uklular gibi- ya\u015fad\u0131klar\u0131 300 y\u0131ll\u0131k d\u00f6nemi ifade eder. 300 y\u0131ll\u0131k bu zaman diliminde b\u00fcy\u00fck T\u00fcrk gruplar\u0131\/boylar\u0131, yeni bir inan\u00e7 metaforuna ba\u011flanmak suretiyle eski dinlerini de\u011fi\u015ftirdikleri gibi, Uzak Do\u011fu uygarl\u0131\u011f\u0131ndan ayr\u0131larak Orta Do\u011fu uygarl\u0131\u011f\u0131na ve bu uygarl\u0131\u011f\u0131n k\u00fclt\u00fcrel \u00fcslubuna do\u011fru kaymak zorunda kalm\u0131\u015flard\u0131r.<\/p>\n

Bu geli\u015fmeye ko\u015fut olarak T\u00fcrk halk\u0131n\u0131n \u00f6nemli bir k\u0131sm\u0131nda; Hun, G\u00f6kt\u00fcrk ve Uygurlar kanal\u0131yla gelen T\u00fcrk dili, k\u00fclt\u00fcr\u00fc ve devlet gelene\u011fi \u00f6nemli \u00f6l\u00e7\u00fcde canl\u0131l\u0131\u011f\u0131n\u0131 koruyordu. Bu T\u00fcrk halklar\u0131, kimi yazarlar taraf\u0131ndan alt\u0131n sikkelere benzetilen[1]<\/a> toplumsal normlar\u0131 b\u00fct\u00fcn\u00fcyle unutmu\u015f de\u011fillerdi. \u00d6zellikle G\u00f6kt\u00fcrklerin olu\u015fturdu\u011fu sosyal normlar yan\u0131nda, devlet y\u00f6netimiyle ilgili \u00f6\u011feler canl\u0131l\u0131\u011f\u0131n\u0131 hen\u00fcz yitirmemi\u015fti. \u00a0Ba\u015fka bir anlat\u0131m bi\u00e7imiyle \u0130slamla\u015fmaya ba\u015flayan b\u00fcy\u00fck T\u00fcrk k\u00fctleleri, bir yandan kendilerini T\u00fcrk yapan \u00f6z de\u011ferlerini alt\u0131n sikkeler gibi koruma alt\u0131na al\u0131rlarken, di\u011fer yandan da \u0130slam dini arac\u0131l\u0131\u011f\u0131yla gelen ve toplumun de\u011ferler d\u00fcnyas\u0131na yerle\u015fmeye \u00e7al\u0131\u015fan yeni uygarl\u0131k verileriyle\/\u00fcr\u00fcnleriyle de kar\u015f\u0131la\u015f\u0131yorlard\u0131. B\u00f6ylece T\u00fcrk halk\u0131 iki y\u00f6nl\u00fc bask\u0131 alt\u0131na girmi\u015f bulunuyordu. Bunlardan biri toplumu bask\u0131 alt\u0131na alan, varl\u0131\u011f\u0131 koruma metaforu olan gelenek\u00e7i tav\u0131r, \u00f6teki de de\u011fi\u015fimci, yani progressif e\u011filimdir. Ge\u00e7i\u015f d\u00f6nemi ya\u015fayan T\u00fcrk toplumunda bu iki tav\u0131r, \u00e7o\u011fu kez itaat, benimseme ve hatta \u00f6z\u00fcmseme davran\u0131\u015flar\u0131 sergileyerek uzla\u015f\u0131 s\u00fcreci ya\u015fam\u0131\u015f, fakat az da olsa bu y\u0131llarda paradoksal ve kaotik ili\u015fki bi\u00e7imleri de g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Yusuf Has Hacib’in g\u00f6z\u00fcnden ge\u00e7i\u015f d\u00f6neminde toplumsal de\u011fi\u015fim<\/strong><\/h2>\n

Ge\u00e7i\u015f d\u00f6neminin \u00e7ok \u00f6nemli d\u00fc\u015f\u00fcn\u00fcrlerinden biri olan Yusuf Has Hacib, o g\u00fcnlerde T\u00fcrk toplumunun durumunu \u015f\u00f6yle anlat\u0131r: \u201cHayat zorla\u015ft\u0131, endi\u015fe \u00e7o\u011fald\u0131, h\u0131rs ve tamah gittik\u00e7e artt\u0131, huzur azald\u0131. Fakir, dul ve yetimlere \u015fefkat g\u00f6steren yok. D\u00fcnyay\u0131 ba\u015fka bir kal\u0131ba koydular da hayrete d\u00fc\u015fen yok\u2026.D\u00fcnyan\u0131n sonu geldi; nizam bozuldu; iyiler k\u00f6t\u00fclere bakarak de\u011fi\u015ftiler. Ak\u0131ll\u0131 olanlar, bilgili bilir; y\u0131l, ay, g\u00fcn ge\u00e7tik\u00e7e d\u00fcnya g\u00fcnden g\u00fcne bozuldu\u2026.Nizam ve kanunlar\u0131n hepsi de\u011fi\u015fti, ak ve kara birbirinden farks\u0131z oldu\u201d[2]<\/a>. \u00a0Fakat Yusuf Has Hacib, taraf\u0131m\u0131zdan T\u00fcrk Magna Carta\u2019s\u0131 olarak nitelenen o muhte\u015fem yap\u0131t\u0131 Kutadgu Bilig\u2019 de, devlete ve devlet ba\u015fkan\u0131na bu konuda g\u00fcveninin oldu\u011funu belirtir. O, Karahanl\u0131 T\u00fcrk devletinin her \u015feyi d\u00fczeltece\u011fine ve her \u00e7e\u015fit s\u0131k\u0131nt\u0131n\u0131n \u00fcstesinden gelece\u011fine de kesin olarak inanmaktad\u0131r[3]<\/a>.<\/p>\n

Yusuf Has Hacib taraf\u0131ndan ele\u015ftirilen insanlar aras\u0131ndaki ili\u015fkilerin yaratt\u0131\u011f\u0131 s\u0131k\u0131nt\u0131lar\u0131n, d\u00fc\u015f\u00fcnen baz\u0131 insanlar\u0131 rahats\u0131z etmesi do\u011fald\u0131r. O d\u00f6nemde T\u00fcrk toplumunu ayakta tutan k\u00fclt\u00fcrel ve toplumsal de\u011ferler; \u00f6rne\u011fin t\u00f6reler, gelenekler ve inan\u00e7lar de\u011fi\u015fmi\u015f, bu de\u011fi\u015fim toplumsal kurum, organ ve yap\u0131larda \u00e7ok \u00f6nemli farkl\u0131la\u015fmalar yaratm\u0131\u015ft\u0131r. Fakat \u0130slam arac\u0131l\u0131\u011f\u0131yla gelen yeni uygarl\u0131k de\u011ferleri de tam olarak halk taraf\u0131ndan benimsenip \u00f6z\u00fcmsenmedi\u011fi i\u00e7in, ya da eski de\u011ferlerle yeni de\u011ferler aras\u0131nda \u00e7ok g\u00fc\u00e7l\u00fc bir sentez kurularak b\u00fct\u00fcnsel anlamda tam bir benimseme davran\u0131\u015f\u0131 sa\u011flanamad\u0131\u011f\u0131 i\u00e7in, toplumsal ve k\u00fclt\u00fcrel y\u00f6nden \u00f6z\u00fcmseme davran\u0131\u015f\u0131na ge\u00e7ilerek rahatlama s\u00fcreci yarat\u0131lamam\u0131\u015ft\u0131r.<\/p>\n

Bu t\u00fcr s\u0131k\u0131nt\u0131lar\u0131n ortaya \u00e7\u0131kmas\u0131n\u0131n bir nedeni de \u015fudur: \u0130slamla\u015fma ba\u015flay\u0131\u015f itibariyle bir elit hareketidir ve yukar\u0131dan a\u015fa\u011f\u0131ya do\u011fru geli\u015fmi\u015ftir. M\u00fcsl\u00fcmanl\u0131k, T\u00fcrk aristokratlar\u0131\/prensleri, d\u00fc\u015f\u00fcn\u00fcrleri ve askerleri arac\u0131l\u0131\u011f\u0131yla T\u00fcrk halk\u0131na empoze edilen bir de\u011fi\u015fim hareketi oldu\u011fundan, t\u00fcm bireyler taraf\u0131ndan k\u0131sa bir zaman diliminde benimsenmesi m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

K\u00fclt\u00fcrel bo\u015fluk nedir?<\/strong><\/h2>\n

Do\u011fal olarak t\u00fcm halk\u0131n k\u0131sa bir zaman i\u00e7inde ve birden bire devrim bi\u00e7iminde t\u00fcm de\u011ferlerini ters y\u00fcz etmesi de d\u00fc\u015f\u00fcn\u00fclemez. De\u011ferler d\u00fcnyas\u0131ndaki de\u011fi\u015fim tarihin a\u011f\u0131r temposuna uygun olarak, \u00f6zellikle de toplumun g\u00fczide varl\u0131klar\u0131 taraf\u0131ndan ger\u00e7ekle\u015ftirilebilir ve de\u011fi\u015fime u\u011frayan toplumsal normlar, \u00e7e\u015fitli yollarla halka a\u015f\u0131lanarak kabul ettirilmeye \u00e7al\u0131\u015f\u0131l\u0131r. Bu ba\u011flamda \u00e7ok h\u0131zl\u0131 ve bask\u0131yla desteklenen de\u011fi\u015fim istekleri \u00e7ok g\u00fc\u00e7l\u00fc bir etkileyici organ taraf\u0131ndan sa\u011flan\u0131yorsa, kar\u015f\u0131 koymak belki m\u00fcmk\u00fcn olmad\u0131\u011f\u0131ndan, bir itaat\/ba\u015f e\u011fme davran\u0131\u015f\u0131 do\u011fabilir. \u0130taat davran\u0131\u015f\u0131n\u0131n benimseme davran\u0131\u015f\u0131na d\u00f6n\u00fc\u015fmesi i\u00e7in de \u00e7ok g\u00fc\u00e7l\u00fc ve etkili ikna organlar\u0131na gereksinim vard\u0131r. \u00c7\u00fcnk\u00fc de\u011fi\u015fimin do\u011fal bir yan\u0131 da kar\u015f\u0131 koyma davran\u0131\u015f\u0131<\/em>d\u0131r. Bu davran\u0131\u015f, normatif reddetme, kognitif\/bili\u015fsel reddetme, ba\u011f\u0131ms\u0131zl\u0131k<\/em> iste\u011fi bi\u00e7iminde oldu\u011fu gibi, de\u011fi\u015fen \u00f6\u011felerle stabil \u00f6\u011feler aras\u0131ndaki mesafe \u00e7ok geni\u015f oldu\u011fundan, ya da de\u011fi\u015fim s\u00fcrecinde b\u00f6yle bir mesafe olu\u015fturuldu\u011fundan, \u00e7ok etkileyici bir \u201ck\u00fclt\u00fcrel bo\u015fluk\u201d<\/em> do\u011fabilir. S\u00f6z konusu a\u00e7\u0131dan bu mesafe ve yarat\u0131lan bu bo\u015fluk \u0131srarla s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fc takdirde, \u00e7e\u015fitli toplumsal bunal\u0131mlar<\/em>\u0131, \u00f6rne\u011fin herodian ve zilotoist tav\u0131rlar\u0131 ortaya \u00e7\u0131karabilir. \u0130slamla\u015fma s\u00fcrecinde ara s\u0131ra kimi yazarlar taraf\u0131ndan ele\u015ftirilere konu edinilen s\u0131k\u0131nt\u0131lar bu ba\u011flamda d\u00fc\u015f\u00fcn\u00fclmelidir.<\/p>\n

Toplumsal, k\u00fclt\u00fcrel, siyasal, d\u00fc\u015f\u00fcnsel ve dinsel ama\u00e7lar ta\u015f\u0131yan, ba\u015fka bir ifadeyle k\u00f6kl\u00fc de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcm s\u00fcreci arac\u0131l\u0131\u011f\u0131yla uygarl\u0131k de\u011fi\u015ftirme olay\u0131n\u0131n kendine \u00f6zg\u00fc baz\u0131 yasa ve ilkelerinin olaca\u011f\u0131 kesindir. B\u00f6ylesine bir de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcm hareketinde de\u011fi\u015fimi empoze eden k\u00fclt\u00fcr ya da uygarl\u0131kta ileri gitmi\u015f toplumun uygulad\u0131\u011f\u0131 \u00e7e\u015fitli y\u00f6ntemler yan\u0131nda, de\u011fi\u015fime muhatap olan aday toplumun alg\u0131 kapasitesinin\/al\u0131rl\u0131l\u0131k g\u00fcc\u00fcn\u00fcn, sahip oldu\u011fu toplumsal, k\u00fclt\u00fcrel ve d\u00fc\u015f\u00fcnsel d\u00fczeyin olu\u015fturdu\u011fu ana tutumlar\u0131n\/ana zihniyetlerin varl\u0131\u011f\u0131 da \u00e7ok \u00f6nemlidir. Do\u011fal olarak zaman i\u00e7inde olu\u015fan bu tutumlar\u0131n i\u00e7erisinde kognitif\/bili\u015fsel ve duygusal \u00f6\u011feler birlikte bulunurlar ve bunlar ayn\u0131 zamanda o toplum i\u00e7in kontrol mekanizmalar\u0131 olu\u015ftururlar. \u00c7e\u015fitli yollarla d\u0131\u015far\u0131dan gelen de\u011fi\u015fimle ilgili bask\u0131 ve \u00f6zendirmeler, \u00e7o\u011funlukla kontrol mekanizmalar\u0131n\u0131n s\u00fczgecinden ge\u00e7erek, ya da ge\u00e7meyerek bi\u00e7im kazan\u0131rlar.<\/em><\/p>\n

Toplumsal de\u011fi\u015fimde hangi etkenler g\u00f6z \u00f6n\u00fcnde tutulmal\u0131d\u0131r?<\/strong><\/h2>\n

Ger\u00e7ekten de bir toplumun \u00e7e\u015fitli alanlar\u0131nda \u00f6n g\u00f6r\u00fclen de\u011fi\u015fim s\u00fcrecinde, etki kayna\u011f\u0131n\u0131n \u00e7ekicili\u011fi, kulland\u0131\u011f\u0131 y\u00f6ntem ve tekniklerin etkinli\u011fi, o andaki mevcut ko\u015fullar\u0131n olu\u015fturdu\u011fu ortamsal durum gibi, ara de\u011fi\u015fkenlerin engelleyici \u00f6zellikleri ve ya\u015fanm\u0131\u015f \u00e7e\u015fitli \u00f6rneklerin varl\u0131\u011f\u0131 yan\u0131nda, aday toplumun alg\u0131sal kapasitesi, k\u00fclt\u00fcrel d\u00fczeyi, bilgi birikimi ve d\u00fc\u015f\u00fcnsel aktivitesi<\/em> de hesaba kat\u0131lmal\u0131d\u0131r. Daha a\u00e7\u0131k bir ifadeyle e\u011fer k\u00fclt\u00fcrel bir normu, toplumsal bir tutumu, bilimsel bir yasay\u0131, felsefi bir ak\u0131m\u0131, siyasal bir paradigmay\u0131 ve bunlar\u0131n t\u00fcm\u00fcn\u00fc az ya da \u00e7ok i\u00e7ine alan genel bir \u201czeitgeist\u201d\u0131 aday toplumun g\u00fczide bireyleri ve referans gruplar\u0131 arac\u0131l\u0131\u011f\u0131yla o topluma mal etmek istiyorsak, en az\u0131ndan o toplumun g\u00fczide bireylerinin \u00f6zellikle de referans gruplar\u0131n\u0131n, yeni pozisyonu anlayabilecek bir birikime sahip olmalar\u0131 gerekir. Bu olay \u00f6\u011frenme s\u00fcrecindeki ilkelerle \u00f6zellikle de transfer konusuyla benzerlikler i\u00e7erir.<\/p>\n

T\u00fcrklerin \u0130slamla\u015fmas\u0131 s\u00fcrecinde etkili olan e\u011filimler nelerdir?<\/strong><\/h2>\n

T\u00fcrklerin \u0130slamla\u015fmas\u0131 s\u00fcrecinin yorumlanmas\u0131nda bu genel e\u011filimler yan\u0131nda, biraz daha \u00f6zel olan \u015fu bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n da de\u011ferlendirilmesi gerekir:<\/p>\n