Türkiye’de ‘Müslümancılık’ ve Yeni Dini Ortodoksiler

Year 2012, Volume: 3 Issue: 2, 143 - 182, 15.07.2016

Neslihan Çevik George M. Thomas

Abstract

Yeni Ortodoksileri (New Religious Orthodoxies) bir çeşit din hareketi olarak tanımlıyoruz. Bu hareketler hem moderniteyi reddeden fundamantalist din hareketlerinden, hem de moderniteye asimile olmuş liberal din gruplarından ayrılır. Yeni ortodoksiler modernitenin çeşitli yönlerini kucaklarken aynı zamanda modern hayatı İslami öğretiler ve yaşam gelenekleri ile harmanlar. Bu yeni formun yaygınlığı, dini hareketleri modernitenin yol açtığı sosyo-ekonomik krizlerin ifadesi olarak gören, ve din hareketlerini modernite-gelenek, seküler-dindar, politik-kültürel ayrımları ile ifade eden klasik teorilerin geçerliliğini sorgular. Yeni ortodoksileri tanımlarken birinci yazarın Türkiye’de güncel İslami hareketler üzerine yaptığı ampirik çalısmadan yola çıkıyoruz; yazar bu hareketleri “Müslümancılık” (Muslimism) terimi ile tanımlamakta. Müslümancılık 1980’lerden beri yükselmekte olan dindar bir orta sınıfın kapitalist piyasaları, sivil toplum örgütlerini ve siyasi partileri “melez kültürel siteler” olarak yeniden inşa etmesi ile kendini ifşa eder. Yeni ortodoksiler, Müslümancılık dahil olmak üzere, genelde ulusal hassasiyetler taşır, ancak aynı zamanda globalist amaçlara ve eylemlere yönelirler. Burada, Türkiye’de Müslümancılığın yükselişini ve Müslümancılığın içeriğini incelemek suretiyle yeni din ortodoksilerini tanımlıyoruz. Bu inceleme ile uluslararası ilişkiler literatürünün din, uluslarası kurumlar ve global süreçlere yönelik klasik bakış açısını ve önkabullerini de yeniden sorguluyoruz

Keywords

Melez Kimlikler, Müslümancılık, Politik-Islam, Türkiye’de İslami Hareket, Din ve Uluslarası İlişkiler, Ilımlı Islam, Din Hareketleri

Muslimism in Turkey and New Religious Orthodoxies

Abstract

We identify new religious orthodoxies as a type of religious movement. Neither liberal adaptation nor fundamentalist rejection, they embrace much of modern life even as they attempt to submit that life to a sacred, moral order. Their prevalence calls into question social science theories that view religious movements as reactions to crises associated with contacts with modernity or the West, or with failed states. These theories especially characterize International Relations scholarship of Islamic movements: state-centered and assuming binaries of modern versus traditional, secular versus religious, political versus cultural, they cannot adequately interpret new religious orthodoxies. We report on the first author’s study of Islamic revival in Turkey, termed Muslimism. In Turkey since the 1980s, the lines between the state and the bourgeoisie, and secular and religious have been challenged. An emerging Muslim middle class uses capitalist markets, civic associations, and political parties as “sites of cultural hybridity” to redraw these boundaries by formulating a “modernity without guilt” and an “Islam without apology.” New religious orthodoxies while often nationalistic tend toward global orientations and action. We identify mechanisms of contemporary Turkish Muslimism for influencing international institutions, and we draw implications for rethinking IR assumptions about religion, global processes, and the international

Keywords

Hybridity, Muslimism, Political-Islam, Turkish Islamic movements, Religion and International Relations, Moderate Islam, Religious Movements

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