“Dini Şiddeti” Çerçevelemek: Kolonyal Modernite, Zaman ve Mekan

Yıl 2025, Cilt: 15 Sayı: 1, 179 - 203, 07.03.2025

Murat Batur

Öz

İslam’ın şiddeti teşvik eden baskıcı bir din olduğu düşüncesinin etkileri, günümüzde Müslüman azınlıkların ötekileştirilmesinden askeri müdahalelerin gerekçelendirilmesine değin birçok alanda izlenebilir. Bununla birlikte benzer tezlere yönelik eleştirel yaklaşımlar da yok değildir. Ancak bu eleştiriler İslam’ın şiddetle ilişkisine dair yaygın söyleme karşı argümanlar üretse de bu söylemin modern öznelerde neden bu kadar kolay yankı bulabildiğini yeterince açıklayamamaktadır. Bu çalışma, söz konusu açığı kapatmak üzere, “dini şiddete” yönelik modern toplumların tepkilerini anlamak için modern öznelliklerin şekillenme koşullarına bakmak gerektiğini önermekte ve dini şiddet anlatısını kendi içinde anlamak yerine; kavramsal, kurumsal ve tarihsel bağlamı içerisinde çözümlemeye odaklanmaktadır. Bu amaçla makale, eleştirel sekülerizm ve postkolonyal/dekolonyal bir yaklaşımı benimseyerek bir soy kütüğü çalışması olarak okunmalıdır: İlkin Avrupa içi bir gelişme olarak modern devlet, “Avrupa Din Savaşları”nda görülen “dini şiddet” mitiyle kurulmuştur. Orada ortaya çıkan şiddeti “dini” olarak tanımlayabilmek ise din kavramının modern dönemde belirli dönüşümleri geçirmesiyle mümkün hale gelmiştir. Ayrıca bu gelişmelerin de gömülü olduğu bir “modern zaman rejimi” ortaya çıkmış ve bunun içinde din, geçmişin bir dinamiği olarak konumlandırılarak modern öznellik için zamansal bir öteki işlevi görmüştür. Avrupalı sömürgeci “keşifler” ile zamansal ve mekansal atıfların iç içe geçtiği ve Batılı olmayan coğrafyaların çeşitli düzeylerde geri kalmışlığı temsil ettiği bir kolonyal modern zaman-mekan rejimi ortaya çıkmıştır. Bu karşıtlıkların kurulabilmesi için tutarlı, bütünlüklü ve kontrast üzerine kurulan öznellikler inşa edilmişse de hem modern hem de diğer öznellikler doğaları gereği aslında müphemdirler ve çoklu referanslar içermektedirler. Buradan hareketle “cihatçı terör” de dahil olmak üzere modern dönem şiddetinin önemli bir kısmını üreten şeyin tam da bu tutarlılığa ve bütünlülüğe zorlayan öznellik inşaları olduğunu söylemek dahi mümkündür.

Anahtar Kelimeler

Kolonyalizm, Modernite, Din, Sekülerizm, Şiddet, Zaman, Mekan

Framing Religious Violence in the Contexts of Colonial Modernity, Time, and Space

Öz

The effects of the idea that Islam is an oppressive religion that encourages violence can be traced in many areas, from the marginalisation of Muslim minorities to the justification of military interventions. However, there are also criticisms against such theses. Yet, although these criticisms produce arguments against the widespread discourse on Islam’s relationship with violence, they do not sufficiently explain why this discourse resonates so easily with modern subjects. In order to fill this gap, this paper proposes that in order to understand modern societies’ responses to “religious violence”, it is necessary to look at the conditions of the formation of modern subjectivities and focuses on analysing the narrative of religious violence within its conceptual, institutional and historical context rather than understanding it in isolation. To this end, the article should be read as a genealogical study, adopting an approach leaning on critical secular and postcolonial/decolonial studies: Firstly, as an intra-European development, the modern state is founded on the myth of “religious violence” in the “European Wars of Religion”. Defining the violence there as “religious” became possible only after the concept of religion underwent certain transformations in the modern period. In addition, a “modern time regime” emerged in which these developments were embedded, and within this regime, religion was positioned as a dynamic of the past and functioned as a temporal other for modern subjectivity. With the European colonial “discoveries”, a colonial modern time-space regime emerged in which temporal and spatial references were intertwined and non-Western geographies represented various levels of backwardness. In order to establish these contrasts, subjectivities that are coherent, consistent and based on contrast have been constructed; however, both modern and other subjectivities are ambiguous in nature and contain multiple references. From this point of view, it is even possible to say that it is precisely the constructions of subjectivities that force this coherence and consistency that produce a significant part of the violence of the modern period, including “jihadist terror”.

Anahtar Kelimeler

Colonialism, Modernity, Religion, Secularism, Violence, Time, Space

Kaynakça

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