Türkiye’de Batı tartışmaları, Osmanlı Devleti’nin gerileme dönemi itibariyle başlamış, Cumhuriyetten sonra ise yoğunlaşarak artmıştır. Tartışmaların temelinde ise Batı’nın; askeri, ekonomik, teknolojik ve siyasi alanlarda gitgide yükselen eğilimini nasıl başardığı sorusudur. Batı tartışmaları, geneli itibariyle ülkede süregelen istikrarsızlıklara çözüm bulma kaygısı tarafından şekil almıştır. Gayet tabiidir ki Batı tartışmaları aslı itibariyle tek taraflı bir “anlaşılma” sürecidir. Nitekim bu anlaşılma süreci, Batı’ya karşı zihinlerde bulunan görüşlerin bir nevi “evrimleşmesi” olarak da görülebilmektedir.
Batı dünyasının gerçekleştirdiği gelişimin anlamlandırılması süreci, 19’uncu yüzyılın başlarından günümüze kadar ülkemiz insanlarını meşgul etmektedir. Batı’nın yükselen eğiliminin anlaşılmaya çalışılması, en geniş bağlamda dünya genelinde kaç tür medeniyetin olduğu meselesi, tartışmaların başlangıç noktasıdır. Bu çerçevede tartışmalar, üç ana başlığa bölünebilmektedir.
İlk yaklaşım, dünya üzerinde “tek medeniyet” anlayışıdır. Bu anlayış, baskın olarak Batı medeniyeti ekseninde şekillenmektedir. Batılı aydınlardan, Andre Gide ve Ernest Renan gibi isimlerin “dünya üzerinde bulunan tek medeniyet, Batı medeniyetidir.” sözleri gerek Osmanlı’da gerekse de günümüzde bazı aydınlar tarafından destek görmüştür. Bu görüşe destek sağlayan ve en önemli savunucusu ise Osmanlı’daki “Batılıcılık” hareketlerinin önemli liderlerinden ve İctihad isimli dergi çıkaran Abdullah Cevdet’tir. Abdullah Cevdet’e göre tek bir medeniyet vardır ve bunu iyisiyle kötüsüyle, tatlısıyla acısıyla almamız gerekmektedir. Aksi durumda ise Batı tarafından işgal edilmemizin kaçınılmaz olduğunu söylemektedir (BÜLBÜL, Said Halim Paşa/Bir Devlet Adamı ve Siyasal Düşünür Olarak, 2016).
Bariz bir şekilde tezahür eden ikinci yaklaşımsa, “medeniyet”i, beşeri anlayışın tüm unsurlarını içeren tek bir başlığa indirgememektir. Yani medeniyetin çeşitleri olduğu anlayışıdır. Yine dönemin önde gelen Batıcı düşünürlerinden Celâl Nuri’ye göre iki çeşit medeniyet vardır. Bunlar; medeniyet-i sınaiye(sanayi) ve medeniyet-i hakikiye (İLERİ, 1915, s. 25). Bu görüşe göre sanayi medeniyetinin tek kaynağı Batı’dır ve bundan başka medeniyet yoktur. Medeniyet-i hakikiye açısından ise Batı’nın ahlâk bakımından eksik olduğunu ve diğer milletlere zulmettiğini belirten Celâl Nuri, Japonya’nın Batı’dan sanayi medeniyetini aldığı ancak kendilerinin de medeniyet-i hakikilerini koruduklarının altını çizmiştir. O’na göre“medeniyet-i hakikide ‘bu nokta-i nazardan’, şark, âlem-i İslâm, Çin ve Japonya hiç şüphesiz Avrupa’nın fevkindedir. … Binaenaleyh medeniyet-i hakikiyemizi terk etmek, Avrupa medeniyet-i gayr-i sınaiyesini temessül etmek şöyle dursun ahlâk ve tabayiimizi alâ halihi muhafaza etmeliyiz. Onların yine kendi dairelerinde mazhar-ı feyz-i tekâmül olmasına bakmalıyız” (İLERİ, 1915, s. 30).
Üçüncü yaklaşım ise “çoğul medeniyet”tir. Bu anlayışa göre, “medeniyet” kavramı, kültür yahut hars kavramından soyutlanarak yalnızca bir “teknik ilerleme”yle kısıtlanamaz. Yani “çoğul medeniyet” yaklaşımıdır. Medeniyetin geniş bir anlam dünyasının var olduğu çoğul medeniyet yaklaşımı, günümüzde de diğer yaklaşımlara göre daha fazla benimsendiği söylenebilmektedir. Samuel P. Huntington’un dünya üzerinde “yedi veya sekiz” (KUMRU, 2018) medeniyetin var olduğu görüşü de çoğul medeniyet yaklaşımının kabul edilebilirliğini teyit etmektedir.
Cemil Meriç’e göre medeniyet tekil bir olgu değil, çoğuldur. Meriç, İbn-i Haldun’un tabiriyle medeniyet kelimesi yerine “umran” kavramını önerir. Umran en geniş anlamıyla “içtimai hayat”tır ve kültür ve medeniyeti birlikte içermektedir (MERİÇ, 2015, s. 88). Cemil Meriç, Batı medeniyetinin evrensel bir niteliğinin olmadığını, yalnızca bir medeniyetten ibaret olduğunun altını çizmektedir. Roma ve Yunan medeniyetlerinin ise Avrupa değil, Akdeniz medeniyetleri olduğu görüşünü savunmaktadır. Kendisini insanlık tarihinin merkezi konumuna yerleştiren Avrupa, zamanı çağlara bölerek ayırmaktadır. Oysa her büyük medeniyetin ayrı bir eski çağı, ortaçağı ve yeniçağı vardır (MERİÇ, 2015, s. 114). Cemil Meriç bu çerçevede insanlık tarihinin ortak birikimini tek bir medeniyete indirgemeyerek farklı medeniyetlerin varlığına vurgu yapmaktadır.
Üç Muamma adlı eserin yazarı olan Haşim Nahit ise birbirlerinden farklı coğrafyalarda yaşayan ve farklı olan toplumların medeniyetleri birbirlerine uymadığı görüşünü savunmaktadır.
Batı medeniyeti tartışmalarının başladığı Osmanlı döneminden Cumhuriyet dönemine kadar birçok aydınların Batı’ya ilişkin değerlendirmelerinde ciddi düzeyde farklılıkların olduğunu görmekteyiz. Abdullah Cevdet için Batı medeniyeti, “gülü ve dikeni ile alınması gereken tek bir medeniyet” olarak ortaya atılmışken Mehmet Âkif içinse “medeniyet dediğin tek dişi kalmış canavar” benzetmesine muhatap olmuştur.
Batı’dan Ne Alınmalı? Sorunsalı
Batı’nın yükselen konumundan dolayı ortaya çıkan Batı medeniyeti tartışmalarında Batı’nın, maddi-manevi gelişmişlik özelinde sınıflandırılması yalnızca ideolojik bir bakışla değil aslında Batıdan ne alınması gerektiğiyle de alakalı olan bir sorunsaldır.
Yukarıda da medeniyet tartışmaları ekseninde gerçekleşen farklı yaklaşımları ele aldık. Meşrutiyet dönemi Batı tartışmalarında iki ana temel ve farklı yaklaşımın somutlaştığı görülmektedir. Bunlardan ilki her türlü “Avrupai” kurum, anlayış ve değerlerin bütüncül olarak “Batılaşma”sı; ikincisiyse İslâmcıların başını çektiği ve bazı Türkçülerin yanı sıra diğer farklı ideolojik tercihlere sahip birçok aydının da katıldığı, Batı’nın teknolojik gelişiminden yararlanıp kültürel alanlardaysa kendi has değerlerimize sahip çıkmayı öngören imtiyazlı “modernleşme” anlayışıdır.
Batılaşmayı öngören yaklaşım, “medeniyet”i her ne koşulda ve nedende olursa olsun bölen, ayıran yahut sınıflandıran bir bakışa karşıdır. Nitekim bu görüşte Batı, parçalanamaz bir bütündür (HANİOĞLU, 1985). Meşrutiyet dönemi İslamcılık görüşü, Batıcılıkla görüşünün tam karşısındadır. İslamcılar Batı’nın ekonomik, teknolojik ve sanayi alanlarında ki başarısını takdir etmekle beraber, kültürel ve yaşam tarzı özelindeyse de yoğun bir şekilde eleştirmektedirler. İslamcı düşünceyi savunanların önemli düşünürlerinde biri olan Said Halim Paşa’ya göre tüm hatlarıyla Batılaşma, ülkeyi anarşizme götüreceğini söylemektedir. Bu minvalde ne kadar Batılaşırsak, o kadar felaketimiz büyük olacaktır (PAŞA, 1920, s. 75). Ancak Said Halim Paşa bununla birlikte Batı’dan yararlanılması gerektiğini kaçınılmaz olduğunun altını çizmektedir. Lakin bu yararlanma,fiili açıdan realiteden yoksundur. Nitekim yararlanılması öngörülen medeniyetin unsurlarını kendi medeniyetine de uydurarak tatbik etmekle mümkündür.
Türkiye’de deneysel sosyal psikolojik çalışmalarıyla tanına Mümtaz Turhan’a göre; Batı’ya ilişkin yaklaşımda, maddi-kültürel ayrımı konusunda Türkçülerde İslamcılardan çok farklı görüşlere sahip değildir. Her iki akım da Avrupa’dan yalnızca ilim ve tekniğin alınması ile yetinilmesi konusunda ortak bir vizyona sahiptir (TURHAN, 2015, s. 244). Bu yaklaşımda fiili açıdan realiteden yoksun kalmıştır. Çünkü ortaya çıkan Osmanlıcılık, İslamcılık ve Türkçülük akımlarında, Cumhuriyet döneminin yönetici elitlerin Türkçülüğü resmi bir görüş haline getirmesi, doğal olarak diğer görüşlerin sona ermesine sebebiyet vermiştir. O dönemden itibaren izlenilen “moderneleşme” programı, “Batılaşma” özelinde gerçekleşmiştir.Batı’nın yalnızca ilim ve fenninin alınması görüşü dışında “medeni ve modern bir ulus” anlayışı çerçevesinde “Batılı yaşam biçimi”ne has kültürel formlarda aktarılmıştır. “Modernleşeme” tanımının, “Batılaşma”yla entegrasyonu söz konusu olmuştur.
Cumhuriyet Dönemi İtibariyle Batı Algısı
Bu dönem geçmiş dönemlerin aksine Batı, olumlu ve olumsuz yönleri özelinde sınıflandırılmamıştır. Ülkede çare olarak “Modernleşme” başlığı adı altında “Batılaşma” düşüncesi her alanda ağırlık kazanmıştır. Geleneksel kurum, kuruluş ve değerler lav edilerek, toplumun gündelik hayatında köklü entegrasyon sürecine girilmiştir. Değişim gösteren kültürel değişimler gitgide radikal bir “Batılaşma”ya evrilmiştir. Sancılı olarak geçen “Batılaşma” sürecindeyse, “Batı” algısı da yönetici elitlerin “Modernleşme” programının toplumsal açıdan yansımalarında değişiklik göstermektedir (BÜLBÜL, ÖZİPEK, & KALIN, Cumhuriyet’ten Günümüze: Karışık Duyguların Belirlediği Batı Algısı, 2008). Cumhuriyet dönemi itibariyle Batı algısı, siyasi, kültürel ve konjonktürel boyutlarıyla farklılaşması, toplumsal kutuplaşmanın hareket noktasını kesinleştirmiştir.
Birinci Dünya Savaşı süreciyle beraber yaşanan kayıplar, Sevr Antlaşması, gerçekleşen işgalin ardından Yunanistan özelinde Batıya karşı verilen Kurtuluş Savaşı, toplumun Batı algısını şekillendiren yakın tarihi unsurladır. Toplumun işgaller sürecinde yaşadığı acılar ilgili hatıralarda ve zihinlerde önemli bir yerdedir. Bu süreçte özellikle Kurtuluş Savaşı’nda devlet, ulusal kimlik oluşturmada bu birikimden yararlanmıştır. Siyasal anlamda “Batı”, toplumsal hafızada; “zalim, işgalci, kötü niyetli ve tehlikeli” olarak kaydedilmiştir.
Kurulan yeni devletteki elitlerle şekillenen toplumsal bilinç, medeniyet ve kültür bağlamında anlamına karşılık gelmiş, “Batı” ise yukarıda ki anlama karşın olumlu bir nitelik taşımaktadır. Nitekim “Batı”ya, “muasır medeniyet”in beşiği anlamı verilmeye çalışılmıştır. Geçmiş dönemlerde olumlu-olumsuz bağlamda değerlendirilen “Batı”, artık bir bütün olarak tüm hatlarıyla kabul edilerek bir devlet politikası haline evirilmiştir. Bu evrimleşme neticesinde “Batı”lı bir toplum statüsü için bu değişime engel niteliğinde olan yahut algılanan geleneksel her türlü kurum ve değerler adeta devlet eliyle endoktrinasyon uygulamalarıyla tasfiye edilmiştir. Gerçekleşen endoktrinasyon uygulamalar, “Radikal Batılaşma” olarak da adlandırılan bu sürecin iki temel yansımalarından bahsedilebilir.İlki toplum özelinde gerçekleşen tepkinin bir ürünü olan içe kapanma ve reddediş şeklindeki tutumlardır. İkincisi ise “modernleşme” programının yürütülme biçimi, tersi niteliğinde aykırı bir tutumla Batı’dan kopartıcı etkisinin varlığından söz edilebilir (BÜLBÜL, ÖZİPEK, & KALIN, Cumhuriyet’ten Günümüze: Karışık Duyguların Belirlediği Batı Algısı, 2008).[1]
Cumhuriyet dönemi itibariyle toplumda değişimlere uğrayan Batı algısı, yalnızca devletin uygulamaları perspektifinde şekillenmemiştir. Uluslararası konjoktür nedenleriyle de Batı’yla tesis edilen ilişkilerin etkisinde oldukça büyüktür. İkinci Dünya Savaşıyla birlikte tek kutuptan, çift kutuba dönüşen küresel sistemde Türkiye, Batıya daha da yakınlaşmıştır. İlerleyen yıllarda 2000’lere gelindiğinde Türkiye, AB ile bütünleşme çalışmaları ciddi manada dönüm noktasıdır. Türkiye, AB’nin tam üyelik için sunduğu “Kopenhag Kriterleri”ni koşulsuz bir şekilde tamamına yakınını ivedilikle tamamlamıştır. Türkiye’nin AB’ye karşı tutumu “gülü ve dikeni ile alınması gereken tek bir medeniyet” anlayışıyla hareket etmiştir. Ancak AB,Türkiye’ye yönelik uygulamış olduğu politikası ciddi manada farklılaşmış ve aynı zamanda Fransa ve Almanya devletlerinin başını çektiği “tam üyelik” sözleri, yerini “imtiyazlı ortaklığa” bırakmıştır. Hatta o dönemde birçok Batılı lider ve dini otorite liderleri, “Türkiye’nin Avrupa’ya ait olmadığı” ve arada “din ve kültür farkı” olduğu söylemleriyle Türkiye ötekileştirilmiştir. Bu ötekileştirmede ise kuşkusuz Türkiye, toplumu itibariyle Batıya karşı olumsuz bir karşılığı olmuştur.
Türkiye’de, Ekim-2006 ve Haziran-2007 tarihlerinde gerçekleştirilen bir kamuoyu araştırmasında Türk toplumuna yöneltilen, “Günümüzde Batı neyi ifade ediyor?” sorusuna ilişkin olarak katılımcıların kendi ifadeleri ve öne çıkardıkları kavramlar, olumludan olumsuza şu şekilde özetlenebilmektedir:
“Medeniyet”, “uygarlık”, “sanayi, teknoloji ve kültürel olarak gelişmişlik”, “özgürlük ve insan hakları”, “demokrasi”, “rahatlık”, “yaşam standartları”, “modern yaşam”, “sosyal hakları ve güvenceleri oturmuş bir sistem”, “eğitim düzeyinin yüksekliği”, “iş-çalışma”, “çalışma disiplini”, “eğlence”, “tatil”, “kanunların oturduğu, güçlünün güçsüzü ezmediği bir düzen”, “farklı gelenekleri, kültürleri olan ülkeler”, “farklı bir kültür”, “gelişmiş ama sorunlu”, “medeni görünen ama medeni olmayan bir topluluk”, “kendi benliğini kaybetmiş, sadece çıkar ilişkileri üzerine kurulmuş bir sömürü düzeni”, “kendi menfaatleri için her şeyi yapabilen bir topluluk”, “dejenere olmuş bir ülke”, “Haçlı Seferleri”, “Batı’nın bombaları”, “sömürgecilik” “ikiyüzlülük”, “kapitalist düzen”, “esir kampı”, “ukalalık”, “soğukluk”, “kayıtsızlık”, “hiçbir şey”(BÜLBÜL, ÖZİPEK, & KALIN, 2008).
Sonuç
Sonuç itibariyle Türkiye’de, “Batı”cı anlayış ile “Batı” karşıtı olarak çift kutuplu bir anlayışın varlığından söz edebiliriz. Türkiye’nin “Batı”ya karşı hayranlık düzeyinde ki bakış açısının, AB’nin Türkiye’yi kültürel bağlamda dışlayıcı politikasına binaen oldukça gereksiz olduğunun teyidi niteliğindedir. Avrupa’da yaşayan birçok insanın dini, kültürel ve ırki nedenlerden ötürü ayrımcılıkla karşı karşıya kalındığı gerçeği gözler önündedir. Ancak Batı’nın sosyal meseleler haricinde ekonomik ve teknolojik alanlardaki başarısını da hiçbir surette göz ardı edilmemesi esastır. Bu nedenle “iyisiyle kötüsüyle Batılaşmalıyız” söz ve söylemleri nasıl abesse, “biz Batılaşamayız” söz ve sözlemleri de abestir. Nitekim “Batılaşmak” kavramı, ülkemizde uygulanan anlayışın tam tersine, ekonomik, teknolojik ve de sanayi açısından gelişimi öngören bir anlam bütününe hitap etmektedir.
Kaynakça
- ARSLAN BİLGİN. F. (2020). Ziya Gökalp ve Batı Algısı, Medeniyet ve Toplum Dergisi , 4 (1) , 100-112 . Retrieved from https://dergipark.org.tr/tr/download/article-file/1172461
- Avrupa’da değişmeyen ben ve ‘öteki Türkiye’ algısı. (2020, Şubat 29). Intell4: https://www.intell4.com/avrupada-degismeyen-ben-ve-oteki-turkiye-algisi-haber-184483 adresinden alındı
- BÜLBÜL, K. (2016). Said Halim Paşa/Bir Devlet Adamı ve Siyasal Düşünür Olarak. Ankara: Tezkire Yayınları.
- BÜLBÜL, K., ÖZİPEK, B. B., & KALIN, İ. (2008). Cumhuriyet’ten Günümüze: Karışık Duyguların Belirlediği Batı Algısı. Ankara: SETA Yayınları.
- HANİOĞLU, M. Ş. (1985). Tanzimattan Cumhuriyete Türkiye Ansiklopedisi. “Batıcılık”. İstanbul, Fatih, Türkiye: İletişim Yayınları.
- HUNTİNGTON, S. P. (1993). The Clash of Civilizations?, Foreign Affairs, Summer; Aynı makale için bkz: https://www.foreignaffairs.com/articles/united-states/1993-06-01/clash-civilizations , E.T. Ekim 2021
- İLERİ, C. N. (1915). İttihad-ı İslam. İslamın Mazisi, Hali, İstikbali. İstanbul: Yeni Osmanlı Matbaas.
- KUMRU, C. (2018). Huntıngton’ın “Medeniyetler Çatışması” Üzerine Değerlendirmeler. Ulakbilge Sosyal Bilimler Dergisi, 603-614.
- MERİÇ, C. (2015). Umrandan Uygarlığa. İstanbul: İletişim Yayıncılık.
- PAŞA, S. H. (1920). İslâmda Teşkilât-ı Siyâsiye. Sebîlü’r-Reşâd, 75.
- TURHAN, M. (2015). Kültür Değişmeleri. İstanbul: Altınordu Yayınları.
- https://www.unaoc.org/repository/report.htm , E.T. Ekim 2021
[1] Bu yaklaşıma göre, kendisini Batılı toplumlarla aynı “İbrahimi” gelenek içinde tanımlayan geleneksel/Osmanlı tarih kavrayışının resmi düzeyde terk edilerek yerine tarihi Orta Asya’dan başlatan “Türk tarih tezi”nin ikame edilmesi, aslında felsefi ve sembolik anlamda Batılı toplumlarla ortak bağın da kopması anlamına gelmiştir.





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