TEDxWarwick
Mustafa Akyol: Faith versus tradition in Islam
Mustafa Akyol: Vjera nasuprot tradiciji u Islamu
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Na TEDxWarwick, novinar Mustafa Akyol govori o tome kako su neke lokalne kulturne prakse (kao što je nošenje marame) postale povezane, u današnje vrijeme, sa osnovnim vjerovanjima u Islamu. Da li se mišljenje o islamskoj vjeri previše fokusiralo na tradiciju, a ne na osnovna vjerovanja?
Mustafa Akyol - Journalist
Mustafa Akyol is a columnist for Turkey's oldest English-language daily, Hurriyet Daily News. Full bio
Mustafa Akyol is a columnist for Turkey's oldest English-language daily, Hurriyet Daily News. Full bio
Double-click the English transcript below to play the video.
00:15
A few weeks ago,
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Prije nekoliko sedmica,
00:17
I had a chance to go to Saudi Arabia.
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imao sam priliku otići u Saudijsku Arabiju.
00:20
And the first thing I wanted to do as a Muslim
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Kao musliman, prva stvar koju sam želio uraditi
00:23
was go to Mecca and visit the Kaaba,
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jeste da odem u Meku i posjetim Kabu,
00:25
the holiest shrine of Islam.
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najsvetije mjesto hodočašća u Islamu.
00:27
And I did that; I put on my ritualistic dress;
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Tako sam i uradio; Obukao sam nošnju;
00:29
I went to the holy mosque;
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otišao u svetu džamiju,
00:31
I did my prayers;
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i klanjao;
00:33
I observed all the rituals.
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posmatrao sve obrede.
00:35
And meanwhile,
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U međuvremenu,
00:37
besides all the spirituality,
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uz svu duhovnost,
00:39
there was one mundane detail in the Kaaba
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postojao je jedan svjetovni detalj u Kabi
00:41
that was pretty interesting for me.
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veoma interesantan za mene.
00:43
There was no separation of sexes.
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Nema razdvajanja na osnovi spola.
00:45
In other words, men and women
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Drugim riječima, muškarci i žene
00:47
were worshiping all together.
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su se molili zajedno.
00:49
They were together while doing the tawaf,
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Bili su zajedno za vrijeme tawafa,
00:51
the circular walk around the Kaaba.
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kruženja oko Kabe.
00:54
They were together while praying.
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Bili su skupa za vrijeme klanjanja.
00:56
And if you wonder why this is interesting at all,
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Ako se pitate zašto je ovo uopšte interesantno,
00:59
you have to see the rest of Saudi Arabia
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morate vidjeti ostatak Saudijske Arabije,
01:02
because it's a country
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jer to je zemlja
01:04
which is strictly divided between the sexes.
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koja je striktno razdvojena na osnovu spola.
01:07
In other words,
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Drugim riječima,
01:09
as men, you are not simply supposed to be
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kao muškarci, nije predviđeno da budete
01:11
in the same physical space with women.
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u istom prostoru gdje i žene.
01:13
And I noticed this in a very funny way.
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Zanimljivo je kako sam ovo primijetio.
01:15
I left the Kaaba
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Napustio sam Kabu
01:17
to eat something in downtown Mecca.
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da pojedem nešto u centru Meke.
01:19
I headed to the nearest Burger King restaurant.
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Otišao sam u najbliži Burger King restoran.
01:21
And I went there --
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Ušao sam --
01:23
I noticed that there was a male section,
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i primijetio dio za muškarce
01:25
which was carefully separated from the female section.
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pažljivo odvojen od dijela za žene.
01:28
And I had to pay, order and eat at the male section.
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Morao sam platiti, naručiti i jesti u dijelu za muškarce.
01:31
"It's funny," I said to myself,
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"Ovo je smiješno," pomislio sam,
01:33
"You can mingle with the opposite sex at the holy Kaaba,
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"muškarci se mogu miješati sa ženama u svetoj Kabi,
01:36
but not at the Burger King."
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ali ne u Burger Kingu."
01:38
Quite ironic.
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Ironično.
01:40
Ironic, and it's also, I think, quite telling.
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Ironično, ali i informativno.
01:43
Because the Kaaba and the rituals around it
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Kaba i obredi koji se obavljaju oko nje
01:46
are relics from the earliest phase of Islam,
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su tragovi najranije faze Islama,
01:49
that of prophet Muhammad.
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iz vremena poslanika Muhammeda.
01:51
And if there was a big emphasis at the time
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Da su se u to vrijeme
01:53
to separate men from women,
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željeli razdvojiti muškarci od žena,
01:55
the rituals around the Kaaba could have been designed accordingly.
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obredi oko Kabe bi bili kreirani u skladu s tim.
01:58
But apparently that was not an issue at the time.
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Ali očigledno da to nije bilo sporno u to vrijeme.
02:00
So the rituals came that way.
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Tako da su obredi ostali takvi.
02:02
This is also, I think, confirmed
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Po mom mišljenju
02:04
by the fact that the seclusion of women
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podaci o odvajanju žena
02:06
in creating a divided society
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da bi se stvorilo podijeljno društvo
02:08
is something that you also do not find in the Koran,
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ne postoje u Kur'anu,
02:11
the very core of Islam --
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u samom temelju Islama -
02:13
the divine core of Islam
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uzvišenom temelju Islama
02:15
that all Muslims, and equally myself, believe.
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u koje svi muslimani, kao i ja, vjeruju.
02:18
And I think it's not an accident
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Mislim da nije slučajno
02:20
that you don't find this idea
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što nema ovoga
02:22
in the very origin of Islam.
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u samom postanku Islama.
02:24
Because many scholars
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Jer mnogi naučnici
02:26
who study the history of Islamic thought --
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koji izučavaju historiju Islamske misli -
02:28
Muslim scholars or Westerners --
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muslimanski naučnici ili zapadnjaci -
02:30
think that actually the practice
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zapravo smatraju da praksa
02:32
of dividing men and women physically
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fizičkog razdvajanja muškaraca od žena
02:34
came as a later development in Islam,
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je nastala u kasnijem razvoju Islama,
02:37
as Muslims adopted
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kada su muslimani preuzeli
02:39
some preexisting cultures and traditions of the Middle East.
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neke prvobitne kulture i tradicije Srednjeg Istoka.
02:42
Seclusion of women was actually
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Odvajanje žena su zapravo
02:44
a Byzantine and Persian practice,
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bile Bizantijska i Perzijska prakse,
02:46
and Muslims adopted that
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a muslimani su to preuzeli
02:49
and made that a part of their religion.
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i uvrstili kao dio svoje religije.
02:51
And actually this is just one example
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Ovo je samo jedan primjer
02:53
of a much larger phenomenon.
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još većeg fenomena.
02:55
What we call today Islamic Law, and especially Islamic culture --
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Ono što danas zovemo islamsko pravo, a posebno islamska kultura -
02:58
and there are many Islamic cultures actually;
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zapravo ima mnogo islamskih kultura;
03:00
the one in Saudi Arabia is much different
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ona u Saudijskoj Arabiji je mnogo drugačija
03:02
from where I come from in Istanbul or Turkey.
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od one u Istambulu u Turskoj odakle ja dolazim.
03:05
But still,
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Ali ipak,
03:07
if you're going to speak about a Muslim culture,
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ako ćete govoriti o muslimanskoj kulturi,
03:09
this has a core, the divine message,
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ona ima temeljnu, uzvišenu poruku,
03:11
which began the religion,
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nastalu u religiji,
03:13
but then many traditions, perceptions,
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ali opet mnoge tradicije, shvatanja,
03:15
many practices were added on top of it.
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mnoge prakse su se dodavale.
03:18
And these were traditions of the Middle East -- medieval traditions.
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To su tradicije sa Srednjeg Istoka -- srednjovjekovne tradicije.
03:22
And there are two important messages, or two lessons,
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Dvije važne poruke, ili dvije lekcije,
03:25
to take from that reality.
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treba naučiti iz stvarnosti.
03:28
First of all, Muslims --
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Prije svega, muslimani -
03:30
pious, conservative, believing Muslims who want to be loyal to their religion --
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pobožni, konzervativni vjernici odani svojoj vjeri -
03:33
should not cling onto everything in their culture,
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ne bi se trebali slijepo držati svega u svojoj kulturi,
03:36
thinking that that's divinely mandated.
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misleći da je to od Boga dato.
03:38
Maybe some things are bad traditions
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Možda je nešto loša tradicija
03:40
and they need to be changed.
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koja se treba promijeniti.
03:42
On the other hand, the Westerners
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Sa druge strane, zapadnjaci
03:44
who look at Islamic culture
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koji posmatraju islamsku kulturu
03:46
and see some troubling aspects
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i vide probleme
03:48
should not readily conclude that this is what Islam ordains.
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ne bi trebali zaključivati da je to ono što Islam propisuje.
03:51
Maybe it's a Middle Eastern culture
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Možda je to dio kulture Srednjeg Istoka
03:53
that became confused with Islam.
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koju su zamijenili za islamsku tradiciju.
03:55
There is a practice called female circumcision.
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Postoji praksa ženskog obrezivanja.
03:58
It's something terrible, horrible.
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To je nešto grozno, jezovito.
04:01
It is basically an operation
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U osnovi to je operacija
04:03
to deprive women of sexual pleasure.
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kojom se žene uskraćuju seksualnog zadovoljstva.
04:06
And Westerners, Europeans or Americans,
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Zapadnjaci, Evropljani ili Amerikanci
04:08
who didn't know about this before
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koji nisu za ovo znali prije
04:11
faced this practice
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saznali su za ovu praksu
04:13
within some of the Muslim communities
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od muslimanskih zajednica
04:15
who migrated from North Africa.
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koje su se naselile iz zemalja sjeverne Afrike.
04:17
And they've thought, "Oh, what a horrible religion that is
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Pomislili su, "To je grozna religija
04:20
which ordains something like that."
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koja određuje tako nešto."
04:22
But actually when you look at female circumcision,
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Ali ako zapravo bolje istražite,
04:24
you see that it has nothing to do with Islam,
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žensko obrezivanje nema nikakve veze sa Islamom,
04:26
it's just a North African practice,
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to je samo praksa u zemaljama sjeverne Afrike,
04:28
which predates Islam.
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koja je nastala prije Islama.
04:30
It was there for thousands of years.
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Postojala je hiljadama godina.
04:32
And quite tellingly, some Muslims do practice that.
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Neki muslimani su usvojili tu praksu.
04:35
The Muslims in North Africa, not in other places.
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Muslimani na sjeveru Afrike, a ne na drugim mjestima.
04:38
But also the non-Muslim communities of North Africa --
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Čak i ne-muslimanske zajednice na sjeveru Afrike -
04:41
the Animists, even some Christians
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animisti, čak i neki kršćani
04:43
and even a Jewish tribe in North Africa
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čak i jedno jevrejsko pleme na sjeveru Afrike
04:45
is known to practice female circumcision.
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je poznato po ženskom obrezivanju.
04:48
So what might look like a problem
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Ono što se smatra problem
04:51
within Islamic faith
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u Islamu
04:53
might turn out to be a tradition
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može zapravo biti tradicija
04:55
that Muslims have subscribed to.
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koja se prepisala muslimanima.
04:57
The same thing can be said for honor killings,
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Isto se može reći i za ubistva iz časti,
04:59
which is a recurrent theme in the Western media --
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tema koja se ponavlja u medijima na zapadu -
05:02
and which is, of course, a horrible tradition.
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to je naravno užasna tradicija.
05:05
And we see truly in some Muslim communities that tradition.
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U nekim muslimanskim zajednicama zaista postoji ta tradicija.
05:08
But in the non-Muslim communities of the Middle East,
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Ali i zajednice na Srednjem Istoku,
05:11
such as some Christian communities, Eastern communities,
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kao što su neke kršćanske ili istočne zajednice,
05:13
you see the same practice.
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također imaju istu praksu.
05:15
We had a tragic case of an honor killing
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Tragičan slučaj ubistva iz časti se desio
05:17
within Turkey's Armenian community
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u armenskoj zajednici u Turskoj
05:19
just a few months ago.
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prije nekoliko mjeseci.
05:21
Now these are things about general culture,
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Ovo sve je dio opće kulture,
05:23
but I'm also very much interested in political culture
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ali mene interesuje i politička kultura
05:26
and whether liberty and democracy is appreciated,
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i da li su sloboda i demokratija cijenjene,
05:29
or whether there's an authoritarian political culture
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ili da li postoji autoritarna politika
05:32
in which the state is supposed to impose things on the citizens.
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prema kojoj država nameće pravila građanima.
05:35
And it is no secret
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I nije tajna
05:37
that many Islamic movements in the Middle East
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da su mnogi islamski pokreti na Srednjem Istoku
05:39
tend to be authoritarian,
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autoritarni,
05:41
and some of the so-called "Islamic regimes"
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i neki takozvani "Islamski režimi"
05:44
such as Saudi Arabia, Iran
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kao u Saudijskoj Arabiji, Iranu
05:46
and the worst case was the Taliban in Afghanistan --
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i najgori slučaj talibanskog režima u Afganistanu,
05:49
they are pretty authoritarian. No doubt about that.
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oni su poprilično autoritarni -- bez sumnje.
05:51
For example, in Saudi Arabia
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Na primjer, u Saudijskoj Arabiji
05:53
there is a phenomenon called the religious police.
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postoji fenomen nazvan vjerska policija.
05:56
And the religious police imposes
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Vjerska policija nameće
05:58
the supposed Islamic way of life
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navodni islamski način života
06:00
on every citizen, by force --
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svakom građaninu, silom -
06:02
like women are forced to cover their heads --
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kao što su žene primorane da pokriju glavu -
06:04
wear the hijab, the Islamic head cover.
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da nose hidžab, pokrivanje glave.
06:07
Now that is pretty authoritarian,
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Ovo je prilično autoritarno,
06:09
and that's something I'm very much critical of.
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i ja to mnogo kritikujem.
06:12
But when I realized
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Ali kada sam shvatio
06:15
that the non-Muslim,
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da ne-muslimani,
06:17
or the non-Islamic-minded actors in the same geography,
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ili oni sa istog područja koji nisu naklonjeni Islamu,
06:20
sometimes behaved similarly,
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ponekad se ponašaju slično,
06:22
I realized that the problem maybe
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shvatio sam da je problem
06:24
lies in the political culture of the whole region, not just Islam.
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u političkoj kulturi čitavog područja, ne samo u Islamu..
06:27
Let me give you an example: in Turkey where I come from,
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Evo primjera: ja dolazim iz Turske,
06:30
which is a very hyper-secular republic,
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visoko-sekularne republike,
06:32
until very recently
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sve do nedavno
06:34
we used to have what I call secularism police,
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imali smo, kako sam ja nazvao, policiju za sekularizam,
06:37
which would guard the universities
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koja je čuvala univerzitete
06:40
against veiled students.
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od pokrivenih studentica.
06:42
In other words, they would force students
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Drugim riječima, tjerali su studentice
06:45
to uncover their heads,
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da otkrivaju glave.
06:47
and I think forcing people to uncover their head
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Mislim da je prisiljavanje žena da otkriju glave
06:49
is as tyrannical as forcing them to cover it.
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okrutno isto kao i prisiljavanje da se pokriju.
06:52
It should be the citizen's decision.
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To treba biti odluka građana.
06:54
But when I saw that, I said,
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Kada sam to vidjeo, rekao sam,
06:56
"Maybe the problem
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"Možda je problem
06:58
is just an authoritarian culture in the region,
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u autoritarnoj kulturi regiona
07:00
and some Muslims have been influenced by that.
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koja je utjecala na neke muslimane."
07:02
But the secular-minded people can be influenced by that.
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Ali može utjecati i na sekularne ljude.
07:05
Maybe it's a problem of the political culture,
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Možda je problem političke kulture,
07:07
and we have to think about
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i mi moramo razmisliti
07:09
how to change that political culture."
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kako promijeniti tu kulturu.
07:11
Now these are some of the questions
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Evo nekoliko pitanja
07:13
I had in mind a few years ago
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koja sam imao prije nekoliko godina
07:15
when I sat down to write a book.
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kada sam počeo da pišem knjigu.
07:17
I said, "Well I will make a research
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Pomislio sam, "Napraviću istraživanje
07:19
about how Islam actually came to be what it is today,
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kako je Islam postao ono što je danas,
07:24
and what roads were taken
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kojim se putevima krenulo
07:26
and what roads could have been taken."
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i kojima se trebalo krenuti."
07:28
The name of the book is "Islam Without Extremes: A Muslim Case for Liberty."
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Naziv knjige je "Islam bez krajnosti: Slučaj muslimana za slobodu."
07:33
And as the subtitle suggests,
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Kao što podnaslov sugerira,
07:35
I looked at Islamic tradition and the history of Islamic thought
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ispitivao sam islamsku tradiciju i historiju islamske misli
07:38
from the perspective of individual liberty,
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iz perspektive individualne slobode,
07:40
and I tried to find what are the strengths
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pokušavao sam utvrditi koja je moć
07:42
with regard to individual liberty.
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individualne slobode.
07:44
And there are strengths in Islamic tradition.
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Postoje pozitivne strane Islamske tradicije.
07:46
Islam actually, as a monotheistic religion,
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Kao monoteistička religija,
07:49
which defined man as a responsible agent by itself,
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koja je definisala čovjeka odgovornog za svoje postupke,
07:53
created the idea of the individual in the Middle East
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Islam je zapravo kreirao ideju individue na Srednjem Istoku
07:55
and saved it from the communitarianism, the collectivism
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a sačuvao je od zajednice, kolektivizma
07:58
of the tribe.
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plemena.
08:00
You can derive many ideas from that.
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Iz toga se mogu izvući mnoge ideje.
08:02
But besides that, I also saw problems within Islamic tradition.
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Ali pored toga, ja sam uvidio i probleme unutar islamske tradicije.
08:05
But one thing was curious:
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Ali jedno je zanimljivo:
08:07
most of those problems turn out to be problems that emerged later,
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većina ovih problema se pojavila kasnije,
08:10
not from the very divine core of Islam, the Koran,
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ne iz samog uzvišenog temelja Islama, Kur'ana,
08:13
but from, again, traditions and mentalities,
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već iz, opet, tradicija i mentaliteta,
08:16
or the interpretations of the Koran
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ili tumačenja Kur'ana
08:18
that Muslims made in the Middle Ages.
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koje su muslimani pravili tokom Srednjeg vijeka.
08:20
The Koran, for example,
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Kur'an, naprimjer,
08:22
doesn't condone stoning.
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ne oprašta kamenovanje.
08:24
There is no punishment on apostasy.
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Ne postoji kazna za izdajništvo.
08:26
There is no punishment on personal things like drinking.
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Ne postoji kazna za privatne stvari kao što je opijanje.
08:29
These things which make Islamic Law,
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Ono što čini islamsko pravo,
08:33
the troubling aspects of Islamic Law,
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uznemirujući aspekti islamskog prava,
08:36
were later developed into later interpretations of Islam.
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su nastali iz kasnijih tumačenja Islama.
08:39
Which means that Muslims can, today,
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To znači da muslimani danas mogu
08:41
look at those things and say,
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se osvrnuti i reći,
08:43
"Well, the core of our religion
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"Pa temelj naše religije
08:45
is here to stay with us.
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ostaje sa nama.
08:47
It's our faith, and we will be loyal to it.
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To je naša vjera i bićemo joj odani."
08:49
But we can change how it was interpreted,
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Ali možemo promijeniti način na koji se tumači,
08:51
because it was interpreted according to the time and milieu in the Middle Ages.
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jer se tumačila u skladu sa vremenom i ambijentom Srednjeg vijeka.
08:54
Now we are living in a different world
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Sada živimo u drugačijem svijetu
08:56
with different values and different political systems."
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sa drugačijim vrijednostima i političkim sistemima.
08:58
That interpretation is quite possible and feasible.
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Tako tumačenje je sasvim moguće i izvodljivo.
09:02
Now if I were the only person thinking that way,
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Da sam ja jedina osoba koja tako misli,
09:05
we would be in trouble.
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onda bismo bili u nevolji.
09:08
But that's not the case at all.
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Ali to nije slučaj.
09:10
Actually, from the 19th century on,
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Zapravo, od 19-og stoljeća pa dalje,
09:13
there's a whole revisionist, reformist --
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postoji čitava revizionistička, reformistička --
09:16
whatever you call it --
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nazovite je kako god --
09:18
tradition,
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tradicija,
09:20
a trend in Islamic thinking.
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pravac u islamskoj misli.
09:22
And these were intellectuals or statesmen
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Bili su to intelektualci ili državnici
09:24
of the 19th century, and later, 20th century,
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19-og vijeka, i kasnije, 20-og vijeka,
09:27
which looked at Europe basically
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koji su zapravo bili okrenuti ka Evropi
09:29
and saw that Europe has many things to admire,
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i divili su se onome što Evropa nudi
09:31
like science and technology.
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kao što su nauka i tehnologija.
09:33
But not just that; also democracy, parliament,
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Ali i demokratija, parlament,
09:35
the idea of representation,
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ideja o predstavništvu,
09:37
the idea of equal citizenship.
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jednakosti među građanima.
09:39
These Muslim thinkers and intellectuals and statesmen
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Ovi mislioci, intelektualci i državnici
09:42
of the 19th century looked at Europe, saw these things.
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19-og vijeka vidjeli su ovo u Evropi.
09:45
They said, "Why don't we have these things?"
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Rekli su, "Zašto mi nemamo ovo?"
09:47
And they looked back at Islamic tradition,
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Gledajući unatrag u islamsku tradiciju,
09:49
they saw that there are problematic aspects,
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vidjeli su sporne aspekte,
09:52
but they're not the core of the religion, so maybe they can be re-understood,
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koji nisu temelj religije, ali možda se mogu ponovo razmotriti,
09:55
and the Koran can be reread
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Kur'an se može ponovo čitati
09:57
in the modern world.
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u modernom svijetu.
09:59
That trend
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Taj pravac
10:01
is generally called Islamic modernism,
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se općenito zove "Islamski modernizam",
10:04
and it was advanced by intellectuals and statesmen,
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napredovao je zahvaljujući intelektualcima i državnicima,
10:07
not just as an intellectual idea though,
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ne samo kao ideja,
10:09
but also as a political program.
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već i kao politički program.
10:11
And that's why actually in the 19th century
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Zato je u 19-om stoljeću
10:13
the Ottoman Empire, which then covered the whole Middle East,
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Osmansko carstvo, koje je tada pokrivalo čitavo područje Srednjeg Istoka,
10:16
made very important reforms --
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učinilo značajne reforme --
10:19
reforms like giving Christians and Jews
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kao što je pružanje jednakog statusa
10:21
an equal citizenship status,
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kršćanima i jevrejima,
10:23
accepting a constitution,
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prihvaćanje ustava,
10:25
accepting a representative parliament,
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prihvaćanje parlamenta,
10:27
advancing the idea of freedom of religion.
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promoviranje ideje o slobodi religije.
10:30
And that's why the Ottoman Empire in its last decades
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Zato je Osmansko carstvo u svojim posljednjim desetljećima
10:33
turned into a proto-democracy,
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postalo proto-demokratija,
10:35
a constitutional monarchy,
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ustavna monarhija.
10:37
and freedom was a very important political value at the time.
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U to vrijeme sloboda je bila veoma važna politička vrijednost.
10:40
Similarly, in the Arab world,
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Slično, u arapskom svijetu,
10:42
there was what the great Arab historian Albert Hourani
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postojalo je nešto što veliki arapski historičar Alber Hourani
10:45
defines as the Liberal Age.
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naziva "Liberalno doba".
10:47
He has a book, "Arabic Thought in the Liberal Age,"
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Njegova knjiga se zove "Arapska misao u liberalnom dobu."
10:49
and the Liberal Age, he defines
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On definira liberalno doba
10:51
as 19th century and early 20th century.
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kao 19. i 20. stoljeće.
10:54
Quite notably, this was the dominant trend
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Ovo je osobito bio značajan trend
10:57
in the early 20th century
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u ranom 20. stoljeću
10:59
among Islamic thinkers and statesmen and theologians.
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među islamskim misliocima, državnicima i teolozima.
11:03
But there is a very curious pattern
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Ali postoji veoma zanimljiv obrazac
11:05
in the rest of the 20th century,
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u ostatku 20. stoljeća,
11:07
because we see a sharp decline
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jer svjedočimo brzom gubitku
11:09
in this Islamic modernist line.
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modernizma u Islamu.
11:11
And in place of that,
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Umjesto toga,
11:13
what happens is that Islamism grows
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dešava se da Islamizam raste
11:16
as an ideology which is authoritarian,
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kao autoritarna ideologija,
11:19
which is quite strident,
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sasvim prodorna,
11:21
which is quite anti-Western,
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anti-zapadnjačka,
11:23
and which wants to shape society
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koja oblikuje društvo
11:25
based on a utopian vision.
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na osnovu utopijske vizije.
11:27
So Islamism is the problematic idea
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Stoga, Islamizam je problematična ideja
11:30
that really created a lot of problems
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koja je zapravo kreirala mnogo problema
11:32
in the 20th century Islamic world.
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u islamskom svijetu 20. stoljeća.
11:35
And even the very extreme forms of Islamism
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Čak i veoma ekstremni oblici Islamizma
11:38
led to terrorism in the name of Islam --
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su doveli do terorizma u ime Islama --
11:41
which is actually a practice that I think is against Islam,
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što je, po mom mišljenju, čin protiv Islama,
11:44
but some, obviously, extremists did not think that way.
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ali, očigledno, neki ekstremisti ne misle tako.
11:47
But there is a curious question:
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Zanimljivo je pitanje:
11:49
If Islamic modernism was so popular
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ako je islamski modernizam bio tako popularan
11:52
in the 19th and early 20th centuries,
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u 19. i ranom 20. stoljeću,
11:54
why did Islamism become so popular
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zašto je Islamizam postao tako popularan
11:56
in the rest of the 20th century?
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u ostatku 20. stoljeća?
11:58
And this is a question, I think,
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Ovo je pitanje, po mom mišljenju,
12:00
which needs to be discussed carefully.
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o kojem se treba pažljivo raspraviti.
12:02
And in my book, I went into that question as well.
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U svojoj knjizi, tražio sam odgovor na to pitanje.
12:04
And actually you don't need to be a rocket scientist to understand that.
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Ne morate biti naučnici da biste to razumjeli.
12:08
You just look at the political history of the 20th century,
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Dovoljno je da pogledate političku historiju 20. stoljeća,
12:10
and you see things have changed a lot.
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i vidjećete da su se stvari mnogo promijenile.
12:12
The context has changed.
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Kontekst se promijenio.
12:14
In the 19th century,
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U 19. stoljeću,
12:16
when Muslims were looking at Europe as an example,
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kada su muslimani vidjeli Evropu kao primjer,
12:18
they were independent; they were more self-confident.
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bili su neovisni, više samouvjereni.
12:21
In the early 20th century, with the fall of the Ottoman Empire,
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Početkom 20. stoljeća, padom Osmanskog carstva,
12:24
the whole Middle East was colonized.
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cijeli Srednji Istok bio je koloniziran.
12:27
And when you have colonization what do you have?
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A šta dolazi sa kolonizacijom?
12:29
You have anti-colonization.
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Anti-kolonizacija.
12:31
So Europe is not just an example now to emulate;
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Evropa nije samo primjer koji treba oponašati;
12:34
it's an enemy to fight and to resist.
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već neprijatelj protiv kojeg se treba boriti.
12:37
So there's a very sharp decline
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Dolazi do veoma naglog slabljenja
12:39
in liberal ideas in the Muslim world,
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liberalnih ideja u muslimanskom svijetu,
12:41
and what you see is more of a defensive,
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to je veoma odbrambeni,
12:44
rigid, reactionary strain,
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kruti, nazadnjački napor,
12:47
which led to Arab socialism, Arab nationalism
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koji je doveo arape do socijalizma, arapskog nacionalizma
12:49
and ultimately to the Islamist ideology.
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i na koncu do islamističke ideologije.
12:52
And when the colonial period ended,
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Kada se kolonijalni period završio,
12:55
what you had in place of that
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umjesto toga
12:57
was, generally, secular dictators,
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uglavnom su došli sekularni diktatori,
12:59
which say they're a country,
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koju su govorili da vode državu,
13:01
but did not bring democracy to the country,
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ali nisu uvodili demokratiju,
13:03
and established their own dictatorship.
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već su uspostavili svoju diktaturu.
13:05
And I think the West, at least some powers in the West,
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Mislim da je zapad, pogotovo neke sile sa zapada,
13:08
particularly the United States,
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pogotovo Sjedinjene Američke Države,
13:10
made the mistake of supporting those secular dictators,
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napravo grešku podržavajući te diktatore,
13:13
thinking that they were more helpful for their interests.
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misleći da odgovaraju njihovim interesima.
13:16
But the fact that those dictators
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Ali činjenica da su ti diktatori
13:18
suppressed democracy in their country
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potisnuli demokratiju
13:20
and suppressed Islamic groups in their country
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i islamske grupe iz svojih država
13:22
actually made the Islamists much more strident.
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je učinila islamiste još oštrijima.
13:24
So in the 20th century,
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Stoga u 20. stoljeću,
13:26
you had this vicious cycle in the Arab world
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u arapskom svijetu postojao je začarani krug
13:28
where you have a dictatorship suppressing its own people
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gdje je diktatura potisla vlastiti narod
13:31
including the Islamic-pious,
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uključujući pobožne islamiste,
13:33
and they're reacting in reactionary ways.
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koji su reagovali na nazadnjački način.
13:36
There was one country, though,
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Ipak bila je jedna zemlja
13:38
which was able to escape or stay away
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koja je uspjela pobjeći
13:41
from that vicious cycle.
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iz tog začaranog kruga.
13:43
And that's the country where I come from; that's Turkey.
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To je zemlja iz koje ja dolazim; Turska.
13:46
Turkey has never been colonized,
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Turska nikada nije bila kolonizirana,
13:48
so it remained as an independent nation after the fall of the Ottoman Empire.
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ostala je kao nezavisna zemlja nakon pada Osmanskog Carstva.
13:51
That's one thing to remember.
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To treba imati na umu.
13:53
They did not share the same anti-colonial hype
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Oni nisu sprovodili anti-kolonijalnu kampanju
13:56
that you can find in some other countries in the region.
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kao druge zemlje regiona.
13:59
Secondly, and most importantly,
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Drugo, i najvažnije,
14:01
Turkey became a democracy
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Turska je postala demokratija
14:03
earlier than any of the countries we are talking about.
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ranije nego bilo koje druge zemlje o kojima govorimo.
14:05
In 1950, Turkey had the first free and fair elections,
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Godine 1950. u Turskoj je održan prvi slobodan i pravedan izbor,
14:07
which ended the more autocratic secular regime,
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koji je okončao apsolutistički sekularni režim,
14:10
which was the beginning of Turkey.
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i koji je značio početak Turske.
14:12
And the pious Muslims in Turkey
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Pobožni muslimani u Turskoj
14:14
saw that they can change the political system by voting.
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vidjeli su da mogu promijeniti politički sistem glasanjem.
14:18
And they realize that democracy is something that is compatible with Islam,
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Shvatili su da je demokratija u skladu sa Islamom,
14:21
compatible with their values,
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s njihovim vrijednostima,
14:23
and they've been supportive of democracy.
355
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i oni su podržavali demokratiju.
14:25
That's an experience
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To je iskustvo
14:27
that not every other Muslim nation in the Middle East had
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koje nisu svi muslimani Srednjeg Istoka imali
14:29
until very recently.
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sve do nedavno.
14:31
Secondly, in the past two decades,
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Drugo, u posljednje dvije decenije,
14:33
thanks to globalization, thanks to the market economy,
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zahvaljujući globalizaciji i tržišnoj ekonomiji,
14:36
thanks to the rise of a middle-class,
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zahvaljujući usponu srednje klase,
14:38
we in Turkey see
362
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u Turskoj svjedočimo
14:40
what I define as a rebirth of Islamic modernism.
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ponovnom rađanju islamskog modernizma.
14:44
Now there's the more urban middle-class pious Muslims
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Postoji urbanija srednja klasa pobožnih muslimana
14:47
who, again, look at their tradition
365
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koji, opet, gledaju u svoju tradiciju
14:49
and see that there are some problems in the tradition,
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i vide da postoje određeni problemi.
14:52
and they understand that they need to be changed and questioned and reformed.
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Shvataju da se moraju promijeniti, ispitati i poboljšati.
14:55
And they look at Europe,
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Vide Evropu
14:57
and they see an example, again, to follow.
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kao primjer koji treba slijediti.
15:00
They see an example, at least, to take some inspiration from.
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Vide barem primjer koji će ih inspirisati.
15:02
That's why the E.U. process,
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Zato je E.U. proces,
15:04
Turkey's effort to join the E.U.,
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trud Turske da se prikljući Evropskoj Uniji,
15:06
has been supported inside Turkey
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bio podržan unutar Turske
15:08
by the Islamic-pious,
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od strane pobožnih vjernika,
15:10
while some secular nations were against that.
375
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dok su neke sekularne nacije bile protiv.
15:13
Well that process has been a little bit blurred
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Taj proces je bio malo zamagljen
15:15
by the fact that not all Europeans are that welcoming --
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činjenicom da nisu svi Evropljani tako gostoljubivi --
15:17
but that's another discussion.
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ali to je za neku drugu diskusiju.
15:20
But the pro-E.U. sentiment in Turkey in the past decade
379
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Ali naklonost ulasku Turske u E.U. u prošloj deceniji
15:23
has become almost an Islamic cause
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je postao skoro pa islamski cilj,
15:25
and supported by the Islamic liberals
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i podržan od strane islamskih liberala
15:27
and the secular liberals as well, of course.
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i seukularnih liberala, također.
15:30
And thanks to that,
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Zahvaljujući tome,
15:32
Turkey has been able to reasonably create a success story
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Turska je mogla napraviti uspješnu priču
15:35
in which Islam and the most pious understandings of Islam
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u kojoj su Islam i najpobožnija shvatanja Islama
15:40
have become part of the democratic game,
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postali dio demokratske igre,
15:42
and even contributes to the democratic and economic
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i čak doprinelii demokratskom i ekonomskom
15:44
advance of the country.
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napretku zemlje.
15:46
And this has been an inspiring example right now
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Ovo je sada inspirativni primjer
15:49
for some of the Islamic movements
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jednog islamskog pokreta
15:51
or some of the countries in the Arab world.
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ili neke od zemalja iz arapskog svijeta.
15:54
You must have all seen the Arab Spring,
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Svi ste vidjeli arapsko proljeće,
15:56
which began in Tunis and in Egypt.
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koje je počelo u Tunisu i u Egiptu.
15:59
And Arab masses
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Arapske mase
16:01
just revolted against their dictators.
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su se protivile svojim diktatorima.
16:03
They were asking for democracy; they were asking for freedom.
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Tražili su demokratiju; tražili su slobodu.
16:06
And they did not turn out to be the Islamist boogyman
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Nisu ispali islamistička strašila
16:09
that the dictators were always using
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koje su njihovi diktatori koristili
16:11
to justify their regime.
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da opravdaju svoj režim.
16:14
They said that "we want freedom; we want democracy.
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Rekli su, "Želimo slobodu, želimo demokratiju.
16:17
We are Muslim believers,
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Mi smo muslimani,
16:19
but we want to be living as free people in free societies."
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ali želimo da živimo kao slobodni ljudi u slobodnim društvima."
16:22
Of course, this is a long road.
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Naravno, ovo je dug put.
16:24
Democracy is not an overnight achievement;
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Demokratija se ne postiže preko noći;
16:26
it's a process.
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to je proces.
16:28
But this is a promising era
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Ali ovo je era koja obećava
16:30
in the Muslim world.
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u muslimanskom svijetu.
16:32
And I believe that the Islamic modernism
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Ja vjerujem da se islamski modernizam
16:34
which began in the 19th century,
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koji je počeo u 19. stoljeću,
16:36
but which had a setback in the 20th century
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ali je nazadovao u 20. stoljeću
16:38
because of the political troubles of the Muslim world,
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zbog političkih teškoća u muslimanskom svijetu,
16:40
is having a rebirth.
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sada ponovo rađa.
16:42
And I think the getaway message from that
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Mislim da bi oproštajna poruka
16:45
would be that Islam,
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bila da Islam,
16:47
despite some of the skeptics in the West,
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uprkos nekim skepticima sa zapada,
16:50
has the potential in itself
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ima potencijal
16:52
to create its own way to democracy, create its own way to liberalism,
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da stvori svoj put ka demokratiji, ka liberalizmu,
16:55
create its own way to freedom.
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da stvori svoj put ka slobodi.
16:57
They just should be allowed to work for that.
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Samo im treba dozvoliti da to i postignu.
16:59
Thanks so much.
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Hvala.
17:01
(Applause)
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(Aplauz)
ABOUT THE SPEAKER
Mustafa Akyol - JournalistMustafa Akyol is a columnist for Turkey's oldest English-language daily, Hurriyet Daily News.
Why you should listen
Mustafa Akyol is a Turkish political commentator and author based in Istanbul. He thinks and writes on issues relating to Islam and modernity, and dissects Turkish politics as a columnist for the English-language Hurriyet Daily News and the website Al-Monitor: The Pulse of the Middle East. He also writes a monthly opinion piece for The International New York Times.
Akyol's book, Islam Without Extremes, was published in July 2011 and calls for "an interpretation of Islam that synthesizes liberal ideas and respect for the Islamic tradition."
More profile about the speakerAkyol's book, Islam Without Extremes, was published in July 2011 and calls for "an interpretation of Islam that synthesizes liberal ideas and respect for the Islamic tradition."
Mustafa Akyol | Speaker | TED.com