TEDxWarwick
Mustafa Akyol: Faith versus tradition in Islam
Mustafa Akyol: Vjera nasuprot tradiciji u Islamu
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Na TEDxWarwick-u, novinar Mustafa Akyol priča o načinu na koji su neke kulturološke prakse (poput nošenja marame za glavu) postale povezane, u popularnom mišljenju, s dijelovima islamske vjere. Je li se opća svjetska ideja islamske vjere previše fokusirala na tradiciju, a nedovoljno na temeljna uvjerenja?
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 tjedana,
00:17
I had a chance to go to Saudi Arabia.
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imao sam priliku posjetiti Saudijsku Arabiju.
00:20
And the first thing I wanted to do as a Muslim
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I prva stvar koju sam htio učiniti kao Musliman
00:23
was go to Mecca and visit the Kaaba,
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je otići u Mecca-u i posjetiti Kaaba-u,
00:25
the holiest shrine of Islam.
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najsvetiji hram Islama.
00:27
And I did that; I put on my ritualistic dress;
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I učinio sam to; obukao sam svoju ritualnu odjeću;
00:29
I went to the holy mosque;
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otišao sam u svetu džamiju;
00:31
I did my prayers;
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pomolio se;
00:33
I observed all the rituals.
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promatrao sam sve rituale.
00:35
And meanwhile,
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I u međuvremenu,
00:37
besides all the spirituality,
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pokraj cijele te duhovnosti,
00:39
there was one mundane detail in the Kaaba
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postojao je jedan trivijalan detalj u Kaaba-i
00:41
that was pretty interesting for me.
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koji mi se činio prilično interesantan.
00:43
There was no separation of sexes.
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Nije postojala odvojenost spolova.
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 zajedno štovali.
00:49
They were together while doing the tawaf,
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Bili su zajedno prilikom tawaf-a,
00:51
the circular walk around the Kaaba.
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kružne šetnje oko Kaaba-e.
00:54
They were together while praying.
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Bili su zajedno tijekom molitve.
00:56
And if you wonder why this is interesting at all,
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I ako se pitate zašto je to uopće zanimljivo,
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 je to zemlja
01:04
which is strictly divided between the sexes.
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u kojoj postoji stroga podjela među spolovima.
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, ne biste trebali biti
01:11
in the same physical space with women.
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u istom fizičkom prostoru sa ženama.
01:13
And I noticed this in a very funny way.
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I primjetio sam to na vrlo smiješan način.
01:15
I left the Kaaba
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Napustio sam Kaaba-u
01:17
to eat something in downtown Mecca.
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kako bih pojeo nešto u centru Mecca-e.
01:19
I headed to the nearest Burger King restaurant.
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Uputio sam se prema najbližem Burger King restoranu.
01:21
And I went there --
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I otišao sam tamo --
01:23
I noticed that there was a male section,
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primjetio sam kako postoji muška sekcija,
01:25
which was carefully separated from the female section.
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koja je bila pažljivo odvojena od ženske sekcije.
01:28
And I had to pay, order and eat at the male section.
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I morao sam platiti, naručiti i jesti u muškoj sekciji.
01:31
"It's funny," I said to myself,
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"Smiješno je to", rekao sam sebi,
01:33
"You can mingle with the opposite sex at the holy Kaaba,
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"možete se družiti sa suprotnim spolom u svetoj Kaaba-i,
01:36
but not at the Burger King."
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ali ne i u Burger Kingu."
01:38
Quite ironic.
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Prilično ironično.
01:40
Ironic, and it's also, I think, quite telling.
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Ironično, ali ujedno, mislim, i prilično snažno.
01:43
Because the Kaaba and the rituals around it
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Jer su Kaaba i rituali oko nje
01:46
are relics from the earliest phase of Islam,
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i relikvije iz najranije faze Islama,
01:49
that of prophet Muhammad.
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faze proroka Muhameda.
01:51
And if there was a big emphasis at the time
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I kada bi u to vrijeme postojao veliki naglasak
01:53
to separate men from women,
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na odvajanju muškaraca od žena,
01:55
the rituals around the Kaaba could have been designed accordingly.
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rituali oko Kaaba-e bi bili dizajnirani sukladno tome.
01:58
But apparently that was not an issue at the time.
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Ali očito u to vrijeme to nije bilo tako.
02:00
So the rituals came that way.
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Stoga su se rituali pojavili na ovaj način.
02:02
This is also, I think, confirmed
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To je ujedno, mislim, potvrđeno
02:04
by the fact that the seclusion of women
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činjenicom kako odvojenost žena
02:06
in creating a divided society
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u stvaranju podijeljenog društva
02:08
is something that you also do not find in the Koran,
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je nešto što isto tako ne možete pronaći u Kuranu,
02:11
the very core of Islam --
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samoj srži Islama --
02:13
the divine core of Islam
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veličanstvenoj srži Islama
02:15
that all Muslims, and equally myself, believe.
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u koju svi muslimani, kao i ja, vjerujemo.
02:18
And I think it's not an accident
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Mislim kako to nije slučajnost
02:20
that you don't find this idea
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što ne pronalazite tu ideju
02:22
in the very origin of Islam.
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u samom izvoru Islama.
02:24
Because many scholars
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Jer mnogi učenjaci
02:26
who study the history of Islamic thought --
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koji proučavaju povijest islamske misli --
02:28
Muslim scholars or Westerners --
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muslimanski učenjaci ili zapadnjaci --
02:30
think that actually the practice
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smatraju kako je zapravo praksa
02:32
of dividing men and women physically
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fizičkog razdvajanja muškaraca i žena
02:34
came as a later development in Islam,
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došla kao kasniji razvoj u Islamu,
02:37
as Muslims adopted
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kako su muslimani usvojili
02:39
some preexisting cultures and traditions of the Middle East.
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neke već postojeće kulture i tradicije Bliskog Istoka.
02:42
Seclusion of women was actually
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Odvojenost žena je zapravo bila
02:44
a Byzantine and Persian practice,
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praksa Bizantinaca i Perzijanaca,
02:46
and Muslims adopted that
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a muslimani su to usvojili
02:49
and made that a part of their religion.
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i učinili to dijelom svoje religije.
02:51
And actually this is just one example
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I zapravo to je samo jedan primjer
02:53
of a much larger phenomenon.
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mnogo većeg fenomena.
02:55
What we call today Islamic Law, and especially Islamic culture --
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Ono što danas zovemo zakonom Islama, i posebno islamska kultura --
02:58
and there are many Islamic cultures actually;
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a zapravo postoji mnogo islamskih kultura;
03:00
the one in Saudi Arabia is much different
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ona u Saudijskoj Arabiji je bitno drugačija
03:02
from where I come from in Istanbul or Turkey.
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od one iz koje ja dolazim u Istanbulu ili Turskoj.
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 pričati o muslimanskoj kulturi,
03:09
this has a core, the divine message,
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ona ima jezgru, prekrasnu poruku,
03:11
which began the religion,
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koja je započela religiju,
03:13
but then many traditions, perceptions,
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ali zatim je mnogo tradicija, percepcija,
03:15
many practices were added on top of it.
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mnogo praksi dodano na tu kulturu.
03:18
And these were traditions of the Middle East -- medieval traditions.
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A to su tradicije Bliskog Istoka -- srednjovjekovne tradicije.
03:22
And there are two important messages, or two lessons,
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I postoje dvije važne poruke, ili dvije lekcije,
03:25
to take from that reality.
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koje možete uzeti iz te stvarnosti.
03:28
First of all, Muslims --
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Kao prvo, muslimani --
03:30
pious, conservative, believing Muslims who want to be loyal to their religion --
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pobožni, konzervativni, muslimani vjernici koji žele biti odani svojoj religiji --
03:33
should not cling onto everything in their culture,
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ne bi se trebali pridržavati svega u svojoj kulturi,
03:36
thinking that that's divinely mandated.
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misleći kako je sve prekrasno pod mandatom.
03:38
Maybe some things are bad traditions
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Možda su neke stvari loše tradicije
03:40
and they need to be changed.
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koje moraju biti promijenjene.
03:42
On the other hand, the Westerners
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S druge strane, zapadnjaci
03:44
who look at Islamic culture
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koji promatraju islamsku kulturu
03:46
and see some troubling aspects
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i vide neke problematične aspekte
03:48
should not readily conclude that this is what Islam ordains.
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ne bi doista smjeli zaključivati kako je to ono što Islam naređuje.
03:51
Maybe it's a Middle Eastern culture
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Možda je to kultura Bliskog Istoka
03:53
that became confused with Islam.
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koja je pobrkana s Islamom.
03:55
There is a practice called female circumcision.
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Postoji praksa zvana žensko obrezivanje.
03:58
It's something terrible, horrible.
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To je nešto užasno, strašno.
04:01
It is basically an operation
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To je u osnovi operacija
04:03
to deprive women of sexual pleasure.
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koja lišava ženu seksualnog užitka.
04:06
And Westerners, Europeans or Americans,
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A zapadnjaci, Europljani ili Amerikanci,
04:08
who didn't know about this before
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koji prije nisu znali o tome
04:11
faced this practice
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suočili su se s tom praksom
04:13
within some of the Muslim communities
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unutar nekih muslimanskih zajednica
04:15
who migrated from North Africa.
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koje su migrirale iz sjeverne Afrike.
04:17
And they've thought, "Oh, what a horrible religion that is
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I pomislili su, "O, kakva je to užasna religija
04:20
which ordains something like that."
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koja naređuje nešto takvo."
04:22
But actually when you look at female circumcision,
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Ali kada zapravo promotrite žensko obrezivanje,
04:24
you see that it has nothing to do with Islam,
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vidjet ćete kako nema nikakve veze s Islamom,
04:26
it's just a North African practice,
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to je samo praksa 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 tisućama godina.
04:32
And quite tellingly, some Muslims do practice that.
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I prilično snažno, neki muslimani to prakticiraju.
04:35
The Muslims in North Africa, not in other places.
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Muslimani u sjevernoj Africi, ne na drugim mjestima.
04:38
But also the non-Muslim communities of North Africa --
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Ali ujedno i ne-muslimanske zajednice sjeverne 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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i čak i židovsko pleme u sjevernoj Africi
04:45
is known to practice female circumcision.
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je poznato po praksi ženskog obrezivanja.
04:48
So what might look like a problem
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Dakle, ono što bi moglo izgledati kao problem
04:51
within Islamic faith
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unutar islamske vjere
04:53
might turn out to be a tradition
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može se pretvoriti u tradiciju
04:55
that Muslims have subscribed to.
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na koju su se muslimani pretplatili.
04:57
The same thing can be said for honor killings,
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Ista stvar bi se mogla reći za ubojstva iz časti,
04:59
which is a recurrent theme in the Western media --
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što je ponavljajuća tema u zapadnim medijima --
05:02
and which is, of course, a horrible tradition.
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a koja je, naravno, užasna tradicija.
05:05
And we see truly in some Muslim communities that tradition.
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I doista vidimo tu tradiciju u nekim muslimanskim zajednicama.
05:08
But in the non-Muslim communities of the Middle East,
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Ali u ne-muslimanskim zajednicama Bliskog Istoka,
05:11
such as some Christian communities, Eastern communities,
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poput nekih kršćanskih zajednica, istočnih zajednica,
05:13
you see the same practice.
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vidite istu praksu.
05:15
We had a tragic case of an honor killing
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Imali smo tragičan primjer časnog ubojstva
05:17
within Turkey's Armenian community
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unutar armenijske zajednice u Turskoj
05:19
just a few months ago.
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prije samo nekoliko mjeseci.
05:21
Now these are things about general culture,
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Dakle, to su stvari o općoj kulturi,
05:23
but I'm also very much interested in political culture
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ali mene jako interesira i politička kultura
05:26
and whether liberty and democracy is appreciated,
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i jesu li sloboda i demokracija cjenjene,
05:29
or whether there's an authoritarian political culture
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ili postoji autoritarna politička kultura
05:32
in which the state is supposed to impose things on the citizens.
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u kojoj država nameće stvari svojim građanima.
05:35
And it is no secret
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I nije nikakva tajna
05:37
that many Islamic movements in the Middle East
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kako mnogi islamski pokreti na Bliskom Istoku
05:39
tend to be authoritarian,
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teže biti autoritativnima,
05:41
and some of the so-called "Islamic regimes"
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a neki od takozvanih "islamskih režima"
05:44
such as Saudi Arabia, Iran
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poput Saudijske Arabije, Irana
05:46
and the worst case was the Taliban in Afghanistan --
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i u najgorem slučaju Talibana u Afganistanu,
05:49
they are pretty authoritarian. No doubt about that.
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oni su prilično autoritativni -- nema sumnje o tome.
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 zvan religijska policija.
05:56
And the religious police imposes
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A religijska policija nameće
05:58
the supposed Islamic way of life
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pretpostavljeni islamski način života
06:00
on every citizen, by force --
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na svakog građanina, silom --
06:02
like women are forced to cover their heads --
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kao što su žene prisiljene da pokrivaju svoje glave --
06:04
wear the hijab, the Islamic head cover.
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nose svoj hijab, islamsko pokrivalo za glavu.
06:07
Now that is pretty authoritarian,
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To je prilično autoritativno,
06:09
and that's something I'm very much critical of.
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i oko toga sam jako kritičan.
06:12
But when I realized
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Ali kada sam shvatio
06:15
that the non-Muslim,
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kako se ne-muslimani,
06:17
or the non-Islamic-minded actors in the same geography,
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ili glumci ne-islamskog uma na istom geografskom području.
06:20
sometimes behaved similarly,
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ponekad ponašaju slično,
06:22
I realized that the problem maybe
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shvatio sam kako problem možda
06:24
lies in the political culture of the whole region, not just Islam.
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leži u političkoj kulturi cijele regije, ne samo Islama.
06:27
Let me give you an example: in Turkey where I come from,
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Dopustite mi da vam dam primjer: u Turskoj od kuda ja dolazim,
06:30
which is a very hyper-secular republic,
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koja je jako hiper-svjetovna republika,
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 ono što ja nazivam svjetovna policija,
06:37
which would guard the universities
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koja bi čuvala sveučilišta
06:40
against veiled students.
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od velom pokrivenih studentica.
06:42
In other words, they would force students
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Drugim riječima, oni bi prisilili studentice
06:45
to uncover their heads,
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da otkriju svoje glave.
06:47
and I think forcing people to uncover their head
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I mislim kako je siliti ljude da otkriju svoju glavu
06:49
is as tyrannical as forcing them to cover it.
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jednako tiranski kao i siliti ih da je pokriju.
06:52
It should be the citizen's decision.
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To bi trebala biti odluka građana.
06:54
But when I saw that, I said,
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Ali kada sam to vidio, 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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samo autoritativna kultura u regiji,
07:00
and some Muslims have been influenced by that.
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i neki od muslimana su bili pod njezinim utjecajem."
07:02
But the secular-minded people can be influenced by that.
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Ali ljudi koji razmišljaju na svjetovni način mogu biti pod takvim utjecajem.
07:05
Maybe it's a problem of the political culture,
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Možda je to problem političke kulture,
07:07
and we have to think about
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a mi moramo misliti o
07:09
how to change that political culture."
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tome kako promijeniti tu političku kulturu.
07:11
Now these are some of the questions
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To su neke od pitanja
07:13
I had in mind a few years ago
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kojih sam se dosjetio prije nekoliko godina
07:15
when I sat down to write a book.
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kada sam sjeo da napišem knjigu.
07:17
I said, "Well I will make a research
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Rekao sam, "Pa, napravit ću istraživanje
07:19
about how Islam actually came to be what it is today,
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o tome kako je Islam postao ono što je danas,
07:24
and what roads were taken
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i kojim cestama se krenulo
07:26
and what roads could have been taken."
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a kojim cestama se moglo krenuti."
07:28
The name of the book is "Islam Without Extremes: A Muslim Case for Liberty."
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Ime knjige je "Islam bez ekstrema: Slučaj muslimana za slobodu."
07:33
And as the subtitle suggests,
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I kao što podnaslov sugerira,
07:35
I looked at Islamic tradition and the history of Islamic thought
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promatrao sam islamsku tradiciju i povijest islamske misli
07:38
from the perspective of individual liberty,
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iz perspektive pojedinačne slobode,
07:40
and I tried to find what are the strengths
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i pokušao sam naći snage
07:42
with regard to individual liberty.
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u odnosu na individualnu slobodu.
07:44
And there are strengths in Islamic tradition.
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I postoje snage u islamskoj tradiciji.
07:46
Islam actually, as a monotheistic religion,
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Islam je zapravo, kao monoteistična religija,
07:49
which defined man as a responsible agent by itself,
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koja je definirala čovjeka kao odgovornog agenta samog po sebi,
07:53
created the idea of the individual in the Middle East
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stvorio ideju pojedinca na Bliskom Istoku
07:55
and saved it from the communitarianism, the collectivism
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i spasio je od komunitarizma, kolektivizma
07:58
of the tribe.
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plemena.
08:00
You can derive many ideas from that.
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Možete derivirati mnogo ideja i toga.
08:02
But besides that, I also saw problems within Islamic tradition.
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Ali pored toga, isto tako sam vidio probleme unutar islamske tradicije.
08:05
But one thing was curious:
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ali jedna stvar je bila zanimljiva:
08:07
most of those problems turn out to be problems that emerged later,
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većina tih problema su problemi koji su se pojavili kasnije,
08:10
not from the very divine core of Islam, the Koran,
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ne iz same prekrasne srži Islama, Kurana,
08:13
but from, again, traditions and mentalities,
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već iz, ponovno, tradicija i mentaliteta,
08:16
or the interpretations of the Koran
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ili interpretacija Kurana
08:18
that Muslims made in the Middle Ages.
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koje su muslimani napravili u srednjem vijeku.
08:20
The Koran, for example,
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Kuran, na primjer,
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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Nema kazne za otpadništvo.
08:26
There is no punishment on personal things like drinking.
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Nema kazne za osobna djela poput pijenja.
08:29
These things which make Islamic Law,
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Te stvari koje čine islamsko pravo,
08:33
the troubling aspects of Islamic Law,
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problematične aspekte islamskog prava,
08:36
were later developed into later interpretations of Islam.
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su kasnije razvijeni u kasne interpretacije Islama.
08:39
Which means that Muslims can, today,
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Što znači kako muslimani mogu, danas,
08:41
look at those things and say,
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gledati na te stvari i reći,
08:43
"Well, the core of our religion
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"Pa, srž naše religije
08:45
is here to stay with us.
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ostaje tu s nama.
08:47
It's our faith, and we will be loyal to it.
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To je naša vjera i mi ćemo joj biti odani."
08:49
But we can change how it was interpreted,
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Ali možemo promijeniti njezinu interpretaciju,
08:51
because it was interpreted according to the time and milieu in the Middle Ages.
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jer je bila interpretirana prema vremenu i sredini u Srednjem vijeku.
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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s drugačijim vrijednostima i drugačijim političkim sustavima.
08:58
That interpretation is quite possible and feasible.
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Ta interpretacija je prilično moguća i izvediva.
09:02
Now if I were the only person thinking that way,
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Sada, kada bih ja bio jedina osoba koja razmišlja na taj način,
09:05
we would be in trouble.
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bili bismo u nevolji.
09:08
But that's not the case at all.
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Ali to uopće nije slučaj.
09:10
Actually, from the 19th century on,
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Zapravo, sve od 19. stoljeća pa nadalje,
09:13
there's a whole revisionist, reformist --
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postoji cijela revizionistička, reformistička --
09:16
whatever you call it --
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kakogod je zvali --
09:18
tradition,
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tradicija,
09:20
a trend in Islamic thinking.
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trend u islamskom razmišljanju.
09:22
And these were intellectuals or statesmen
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A to su bili intelektualci ili državnici
09:24
of the 19th century, and later, 20th century,
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19. i kasnije, 20. stoljeća,
09:27
which looked at Europe basically
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koji su promatrali Europu u osnovi
09:29
and saw that Europe has many things to admire,
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i vidjeli kako Europa ima mnogo stvari kojima se može diviti,
09:31
like science and technology.
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poput znanosti i tehnologije.
09:33
But not just that; also democracy, parliament,
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Ali ne samo to; isto tako i demokraciju, parlament,
09:35
the idea of representation,
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ideju zastupništva,
09:37
the idea of equal citizenship.
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ideju jednakog građanstva.
09:39
These Muslim thinkers and intellectuals and statesmen
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Ti muslimanski mislioci i intelektualci i državnici
09:42
of the 19th century looked at Europe, saw these things.
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19. stoljeća kada bi promatrali Europu, vidjeli bi te stvari.
09:45
They said, "Why don't we have these things?"
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Rekli su, "Zašto mi nemamo te stvari?"
09:47
And they looked back at Islamic tradition,
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I pogledali su ponovno u islamsku tradiciju,
09:49
they saw that there are problematic aspects,
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i vidjeli su kako postoje problematični aspekti,
09:52
but they're not the core of the religion, so maybe they can be re-understood,
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ali oni nisu srž religije pa bi stoga oni mogli biti ponovno shvaćeni,
09:55
and the Koran can be reread
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a Kuran bi mogao ponovno biti pročitan
09:57
in the modern world.
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u modernom svijetu.
09:59
That trend
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Taj trend
10:01
is generally called Islamic modernism,
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je generalno nazvan islamistički modernizam,
10:04
and it was advanced by intellectuals and statesmen,
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i bio je unaprijeđen od strane intelektualaca i državnika,
10:07
not just as an intellectual idea though,
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ne samo kao intelektualna 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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I zato je zapravo u 19. stoljeću
10:13
the Ottoman Empire, which then covered the whole Middle East,
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Otomansko carstvo, koje je tada prekrivalo cijeli Bliski Istok,
10:16
made very important reforms --
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napravilo veoma važne reforme --
10:19
reforms like giving Christians and Jews
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reforme poput davanja kršćanima i židovima
10:21
an equal citizenship status,
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jednak građanski status,
10:23
accepting a constitution,
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prihvaćanje ustava,
10:25
accepting a representative parliament,
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prihvaćanje zastupničkog parlamenta,
10:27
advancing the idea of freedom of religion.
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unapređenje ideje slobode religije.
10:30
And that's why the Ottoman Empire in its last decades
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I zato se Otomansko carstvo u svojim zadnjim desetljećima
10:33
turned into a proto-democracy,
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pretvorilo u proto-demokraciju,
10:35
a constitutional monarchy,
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ustavnu monarhiju.
10:37
and freedom was a very important political value at the time.
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A sloboda je bila veoma važna politička vrednota u to vrijeme.
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 ono što veliki arapski povjesničar Albert Hourani
10:45
defines as the Liberal Age.
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definira kao Liberalno doba.
10:47
He has a book, "Arabic Thought in the Liberal Age,"
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Ima knjigu, "Arapska misao u Liberalnom dobu."
10:49
and the Liberal Age, he defines
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A Liberalno doba, on definira
10:51
as 19th century and early 20th century.
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kao 19. stoljeće i rano 20. stoljeće.
10:54
Quite notably, this was the dominant trend
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Prilično značajno, to je bio dominantan 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 i državnicima i teolozima.
11:03
But there is a very curious pattern
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Ali postoji veoma zanimljiv uzorak
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 vidimo nagli pad
11:09
in this Islamic modernist line.
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ove islamske modernističke linije.
11:11
And in place of that,
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A na mjesto toga,
11:13
what happens is that Islamism grows
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ono što se događa jest da islamizam raste
11:16
as an ideology which is authoritarian,
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kao ideologija koja je autoritativna,
11:19
which is quite strident,
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koja je prilično oštra,
11:21
which is quite anti-Western,
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koja je prilično anti-zapadnjačka,
11:23
and which wants to shape society
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i koja želi oblikovati društvo
11:25
based on a utopian vision.
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zasnovano na utopijskoj viziji.
11:27
So Islamism is the problematic idea
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Dakle, islamizam je problematična ideja
11:30
that really created a lot of problems
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koja je zaista kreirala dosta 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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I čak su vrlo ekstremni oblici islamizma
11:38
led to terrorism in the name of Islam --
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vodili do terorizma u ime Islama --
11:41
which is actually a practice that I think is against Islam,
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što je zapravo praksa koja je, po mom mišljenju, protiv Islama,
11:44
but some, obviously, extremists did not think that way.
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ali neki, očito, ekstremisti nisu razmišljali na taj način.
11:47
But there is a curious question:
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Ali javlja se zanimljivo pitanje:
11:49
If Islamic modernism was so popular
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Ako je islamski modernizam bio toliko popularan
11:52
in the 19th and early 20th centuries,
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u 19.-om i ranom 20. stoljeću,
11:54
why did Islamism become so popular
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zašto je islamizam postao toliko 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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A to pitanje, mislim,
12:00
which needs to be discussed carefully.
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se mora pažljivo raspraviti.
12:02
And in my book, I went into that question as well.
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A u mojoj knjizi, ušao sam i u to pitanje.
12:04
And actually you don't need to be a rocket scientist to understand that.
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I zapravo ne trebate biti raketni znanstvenik kako bi to razumijeli.
12:08
You just look at the political history of the 20th century,
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Samo pogledajte političku povijest 20. stoljeća,
12:10
and you see things have changed a lot.
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i vidite kako su se stvari jako 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 gledali Europu kao primjer,
12:18
they were independent; they were more self-confident.
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oni su bili neovisni, oni su imali više samopouzdanja.
12:21
In the early 20th century, with the fall of the Ottoman Empire,
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Na početku 20. stoljeća, s padom Otomanskog carstva,
12:24
the whole Middle East was colonized.
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cijeli Bliski Istok je bio koloniziran.
12:27
And when you have colonization what do you have?
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A kada imate kolonizaciju, što imate?
12:29
You have anti-colonization.
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Imate anti-kolonizaciju.
12:31
So Europe is not just an example now to emulate;
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Dakle, Europa nije sada samo primjer koji treba imitirati;
12:34
it's an enemy to fight and to resist.
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ona je neprijatelj protiv kojeg se treba boriti i kojem se treba oduprijeti.
12:37
So there's a very sharp decline
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Dakle, dolazi do vrlo naglog pada
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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a ono što vidite je više obrambeni,
12:44
rigid, reactionary strain,
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rigidni, reaktivni napor,
12:47
which led to Arab socialism, Arab nationalism
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koji je vodio do arapskog socijalizma, arapskog nacionalizma
12:49
and ultimately to the Islamist ideology.
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i naposljetku do islamističke ideologije.
12:52
And when the colonial period ended,
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A kada je period kolonizacije završio,
12:55
what you had in place of that
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ono što ste na tom mjestu imali
12:57
was, generally, secular dictators,
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bili su, općenito, svjetovni diktatori,
12:59
which say they're a country,
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koji govore kako su oni država,
13:01
but did not bring democracy to the country,
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ali nisu donijeli demokraciju u državu,
13:03
and established their own dictatorship.
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već su uspostavili svoju vlastitu diktaturu.
13:05
And I think the West, at least some powers in the West,
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A mislim kako je zapad, bar neke moći na zapadu,
13:08
particularly the United States,
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naročito Sjedinjene Države,
13:10
made the mistake of supporting those secular dictators,
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učinio pogrešku što je podupirao te svjetovne diktatore,
13:13
thinking that they were more helpful for their interests.
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misleći kako će oni biti više od pomoći za njihove interese.
13:16
But the fact that those dictators
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Ali činjenica kako su ti diktatori
13:18
suppressed democracy in their country
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potisnuli demokraciju u svojoj zemlji
13:20
and suppressed Islamic groups in their country
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i potisnuli islamske grupe u svojoj zemlji
13:22
actually made the Islamists much more strident.
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vodilo je zapravo do toga da islamisti postaju puno oštriji.
13:24
So in the 20th century,
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Dakle, u 20. stoljeću,
13:26
you had this vicious cycle in the Arab world
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imali ste taj začarani krug u arapskom svijetu
13:28
where you have a dictatorship suppressing its own people
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gdje diktatura potiskuje svoje vlastite ljude
13:31
including the Islamic-pious,
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uključujući i islamsko pobožništvo,
13:33
and they're reacting in reactionary ways.
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a oni su reagirali reaktivno.
13:36
There was one country, though,
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Postoji jedna zemlja
13:38
which was able to escape or stay away
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koja je uspjela pobjeći ili izostati
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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A to je zemlja iz koje ja dolazim; to je Turska.
13:46
Turkey has never been colonized,
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Turska nikad nije bila kolonizirana,
13:48
so it remained as an independent nation after the fall of the Ottoman Empire.
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pa je ostala kao neovisna nacija nakon pada Otomanskog carstva.
13:51
That's one thing to remember.
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To je jedna stvar koju treba zapamtiti.
13:53
They did not share the same anti-colonial hype
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Nisu djelili jednako anti-kolonijalno ushićenje
13:56
that you can find in some other countries in the region.
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koje možete pronaći u nekim drugim zemljama u regiji.
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 demokracija
14:03
earlier than any of the countries we are talking about.
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prije nego ijedna zemlja o kojoj pričamo.
14:05
In 1950, Turkey had the first free and fair elections,
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1950. godine, Turska je imala prve slobodne i pravedne izbore,
14:07
which ended the more autocratic secular regime,
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koji su okončali više autokratski svjetovni režim,
14:10
which was the beginning of Turkey.
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koji je bio početak Turske.
14:12
And the pious Muslims in Turkey
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A pobožni muslimani u Turskoj
14:14
saw that they can change the political system by voting.
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vidjeli su kako mogu promijeniti politički sustav glasanjem.
14:18
And they realize that democracy is something that is compatible with Islam,
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I shvaćaju kako je demokracija nešto što je kompatibilno s Islamom,
14:21
compatible with their values,
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kompatibilno s njihovim vrednotama,
14:23
and they've been supportive of democracy.
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i oni su podupirali demokraciju.
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 nije svaka druga muslimanska nacija na Bliskom Istoku imala
14:29
until very recently.
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do nedavno.
14:31
Secondly, in the past two decades,
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Drugo, u zadnja dva desetljeća,
14:33
thanks to globalization, thanks to the market economy,
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zahvaljujući globalizaciji, zahvaljujući 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
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mi u Turskoj svjedočimo
14:40
what I define as a rebirth of Islamic modernism.
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onome što ja nazivam preporod islamističkog modernizma.
14:44
Now there's the more urban middle-class pious Muslims
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Sada, postoje urbaniji pobožni muslimani srednje klase
14:47
who, again, look at their tradition
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koji, ponovno, gledaju svoju tradiciju
14:49
and see that there are some problems in the tradition,
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i vide kako postoje neki problemi u tradiciji.
14:52
and they understand that they need to be changed and questioned and reformed.
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I oni shvaćaju kako se moraju mijenjati i preispitivati i provoditi reforme.
14:55
And they look at Europe,
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I oni se ugledaju na Europu,
14:57
and they see an example, again, to follow.
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i vide primjer, ponovno, koji će slijediti.
15:00
They see an example, at least, to take some inspiration from.
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Vide primjer, barem, iz kojeg će crpiti inspiraciju.
15:02
That's why the E.U. process,
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Zato je EU proces,
15:04
Turkey's effort to join the E.U.,
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napor Turske da se pridruži EU,
15:06
has been supported inside Turkey
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podržan unutar Turske
15:08
by the Islamic-pious,
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od strane islamističkih pobožnika,
15:10
while some secular nations were against that.
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dok su neke svjetovne nacije bile protiv toga.
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 kako nisu svi Europljani gostoprimci --
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
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Ali pro-EU sentiment u Turskoj je u prošlom desetljeću,
15:23
has become almost an Islamic cause
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umalo postao islamski cilj,
15:25
and supported by the Islamic liberals
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i podržan od islamskih liberala
15:27
and the secular liberals as well, of course.
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i svjetovnih liberala isto tako, naravno.
15:30
And thanks to that,
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I zahvaljujući tome,
15:32
Turkey has been able to reasonably create a success story
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Turska je razumno dobro uspjela stvoriti uspješnu priču
15:35
in which Islam and the most pious understandings of Islam
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u kojoj Islam i najpobožnija shvaćanja Islama
15:40
have become part of the democratic game,
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postaju dio demokratske igre,
15:42
and even contributes to the democratic and economic
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i čak doprinosi 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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A to je bio inspirirajući primjer sada
15:49
for some of the Islamic movements
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za neke od islamskih pokreta
15:51
or some of the countries in the Arab world.
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ili za neke zemlje u arapskom svijetu.
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 Egiptu.
15:59
And Arab masses
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A arapske mase
16:01
just revolted against their dictators.
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su se samo pobunile protiv svojih diktatora.
16:03
They were asking for democracy; they were asking for freedom.
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Oni su tražili demokraciju; oni su tražili slobodu.
16:06
And they did not turn out to be the Islamist boogyman
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I nije se ispostavilo kako je to islamistički bauk
16:09
that the dictators were always using
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koji su diktatori uvijek koristili
16:11
to justify their regime.
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kako bi opravdali svoj režim.
16:14
They said that "we want freedom; we want democracy.
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Rekli su kako "mi želimo slobodu, mi želimo demokraciju.
16:17
We are Muslim believers,
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Mi smo muslimanski vjernici,
16:19
but we want to be living as free people in free societies."
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ali želimo živjeti kao slobodni ljudi u slobodnim društvima."
16:22
Of course, this is a long road.
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Naravno, to je dugačak put.
16:24
Democracy is not an overnight achievement;
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Demokracija nije prekonoćno postignuće;
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 to je obećavajuća era
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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I vjerujem kako islamski modernizam
16:34
which began in the 19th century,
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koji je započeo u 19. stoljeću,
16:36
but which had a setback in the 20th century
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ali koji je imao zastoj u 20. stoljeću
16:38
because of the political troubles of the Muslim world,
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zbog političkih poteškoća u Muslimanskom svijetu,
16:40
is having a rebirth.
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doživljava preporod.
16:42
And I think the getaway message from that
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I mislim kako bi poruka koju treba odnijeti sa sobom iz toga
16:45
would be that Islam,
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bila kako Islam,
16:47
despite some of the skeptics in the West,
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unatoč nekim skepticima na zapadu,
16:50
has the potential in itself
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ima potencijal u sebi
16:52
to create its own way to democracy, create its own way to liberalism,
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da stvori svoj vlastiti put ka demokraciji, stvori svoj vlastiti put ka liberalizmu,
16:55
create its own way to freedom.
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stvori svoj vlastiti put ka slobodi.
16:57
They just should be allowed to work for that.
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Jednostavno bi im trebalo biti dozvoljeno da rade za to.
16:59
Thanks so much.
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Puno hvala.
17:01
(Applause)
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(Pljesak)
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