Foucauldian analysis of "power" in Halveti- Cerrahi Tekke in karagümrük
Küçük Resim Yok
Tarih
2016
Yazarlar
Dergi Başlığı
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Cilt Başlığı
Yayıncı
İstanbul Bilgi Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Bu çalışma Karagümrük'teki Halveti Cerrahi Tekkesi Örneği özelinde Türk Tasavvufu'nda "Şeyh" "Derviş" ilişkisini inceler. Foucault'ya göre iktidar genel olarak bir ilişkiler kümesi, mikro pratikler vasıtasıyla toplumun kılcal damarlarındaki bir akış olarak tanımlanır; ayrıca iktidar bir kurumun ya da grubun elinde tuttuğu ya da yönettiği değil söylem aracılığıyla dolaşıma girer. Türk Tasavvufi söylemi tıpkı bir gassalın elindeki ölü gibi şeyhe mutlak teslimiyeti içerir. Foucault'daki iktidar kavramı dervişlerin herhangi bir yasal yaptırım olmaksızın şeyhlerine bağlanmaya rıza göstermeleriyle ilişkilendirilir; ilginç bir biçimde Foucault'nun modern iktidar formu epey geleneksel bir iktidar formu olan Tasavvuf ile birlikte nasıl düşünülebileceği analiz edilecektir. Tasavvufta derviş için, biattan başlayıp seyr-i süluk'a uzanan ve yalnızca pratik ve ayinleri değil rüyaların bile Şeyhe teslim edildiği, pek çok kural ve düzenleme vardır. Ek olarak, Tasavvufi tarikatler, bir ölçüde Foucault'nun eserlerinde bir gözetleme sistemi olarak referans verdiği Bentham'ın Panoptikon'unu içerir; dervişler hayali bir panoptikon varmış ve bu yolla Şeyhleri sürekli görüyor, biliyor ve kontrol ediyormuş gibi davranırlar. Bu tez, dervişlerin şeyhlerine yönelik geleneksel ve dini bağlılıklarının temelinde Foucaultcu modern iktidar formunun olabileceği varsayımına odaklanır. Bu çalışma, katılımcı gözlem yoluyla elde edilmiş etnografik veriyi, Karagümrük'teki dervişlerle gerçekleştirilen derinlemesine mülakatların yanında yoğun bir literatür taramasını içerir. Grup içi ilişkiler ve organizasyonlar nedeniyle, oldukça marjinal İslami tutumlar içerseler de, Tasavvufi tarikatler kültürel cemiyetler olarak görülmüşlerdir. Tekkeler Türk sekülerizminin hoşgörü politikasının öncülleri gibi addedilseler de, tarikatler ilahi olana ulaştıran sıkı disiplin içeren yollardır. Bundan böyle, İslami bir tarikatin katılımcı gözlemini içeren ve Tekkedeki iktidar ilişkilerini inceleyen bu tez literatüre naçiz bir katkı sağlayacaktır.
My thesis concerns the power relationship of "Sheikh" and "Dervish" in Turkish Sufism; The Case of Halveti Jerrahi Tekke in Karagümrük. According to Foucault, in general power could be defined as the set of relations and the flow that depends on capillary circuits in the society as micro practices, also is something travels around in the discourse rather than an institution or group holds and governs. The discourse of Turkish Sufism consists of the full submission to the sheikh and being like a deceased body of the gassal whose duty is the washing of the dead. The idea of power in Foucault correlates the consent of the dervishes being affiliated to their sheikh without any legal sanction; interestingly how Foucauldian modern form of power juxtaposition the very traditional form or power in Sufism would be analyzed. In Sufism, there are many rules and regulations for the dervish starting from the "biat" (obeisance) to the seyr-i suluk (the journey of the self), including the not only practices and ceremonies but also the submission of dreams to the Sheikh. In addition, tariqats of Sufism, in a way includes the model of Bentham's Panopticon which Foucault refers in his theory as a system of surveillance; that dervishes behave as if there was an imaginary panopticon in which their Sheikh always sees, knows and controls them. My thesis focused on this assumption whether Foucauldian modern form of power could be the core of traditional and religious attachment of dervishes to their Sheikh. The study stresses the ethnographic data of participant observation and in depth interviews of dervishes in Karagümrük, moreover a compact literature review of the resources. Due to inter-group relationships and organizations, Sufi tariqas have been seen as cultural associations though they have very marginal Islamic attitudes. Although Tekke is assumed as a premise of tolerance politics in Turkish secularism, tariqa would be tough disciplined way of divinity. Henceforth this thesis would be a humble remark on literature which would include the partial observation of an Islamic tariqa and the of power relationships in Tekke.
My thesis concerns the power relationship of "Sheikh" and "Dervish" in Turkish Sufism; The Case of Halveti Jerrahi Tekke in Karagümrük. According to Foucault, in general power could be defined as the set of relations and the flow that depends on capillary circuits in the society as micro practices, also is something travels around in the discourse rather than an institution or group holds and governs. The discourse of Turkish Sufism consists of the full submission to the sheikh and being like a deceased body of the gassal whose duty is the washing of the dead. The idea of power in Foucault correlates the consent of the dervishes being affiliated to their sheikh without any legal sanction; interestingly how Foucauldian modern form of power juxtaposition the very traditional form or power in Sufism would be analyzed. In Sufism, there are many rules and regulations for the dervish starting from the "biat" (obeisance) to the seyr-i suluk (the journey of the self), including the not only practices and ceremonies but also the submission of dreams to the Sheikh. In addition, tariqats of Sufism, in a way includes the model of Bentham's Panopticon which Foucault refers in his theory as a system of surveillance; that dervishes behave as if there was an imaginary panopticon in which their Sheikh always sees, knows and controls them. My thesis focused on this assumption whether Foucauldian modern form of power could be the core of traditional and religious attachment of dervishes to their Sheikh. The study stresses the ethnographic data of participant observation and in depth interviews of dervishes in Karagümrük, moreover a compact literature review of the resources. Due to inter-group relationships and organizations, Sufi tariqas have been seen as cultural associations though they have very marginal Islamic attitudes. Although Tekke is assumed as a premise of tolerance politics in Turkish secularism, tariqa would be tough disciplined way of divinity. Henceforth this thesis would be a humble remark on literature which would include the partial observation of an Islamic tariqa and the of power relationships in Tekke.
