TEDxWarwick
Mustafa Akyol: Faith versus tradition in Islam
Mustafa Akjol: Vera nasuprot tradiciji u islamu
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Na TEDxWarwick, novinar Mustafa Akjol priča o tome kako su neki lokalni kulturološki običaji (kao što je nošenje marame na glavi), među ljudima postali povezani sa zakonima islama. Da li je opšte mišljenje u svetu o islamu fokusirano previše na tradiciju, a nedovoljno na suštinu vere?
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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Pre nekoliko nedelja,
00:17
I had a chance to go to Saudi Arabia.
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imao sam priliku da odem u Saudijsku Arabiju.
00:20
And the first thing I wanted to do as a Muslim
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I, kao musliman, prva stvar koju sam hteo da uradim
00:23
was go to Mecca and visit the Kaaba,
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je da odem u Meku i posetim Kabu,
00:25
the holiest shrine of Islam.
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najvažnije islamsko svetilište.
00:27
And I did that; I put on my ritualistic dress;
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To sam i uradio; obukao sam svoju ritualnu odeću;
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 se,
00:33
I observed all the rituals.
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posmatrao sve rituale.
00:35
And meanwhile,
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U međuvremenu,
00:37
besides all the spirituality,
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osim sve duhovnosti,
00:39
there was one mundane detail in the Kaaba
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video sam i jedan ovozemaljski detalj u Kabi
00:41
that was pretty interesting for me.
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koji mi je bio veoma interesantan.
00:43
There was no separation of sexes.
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Nije bilo razdvojenosti po polovima.
00:45
In other words, men and women
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Drugim rečima, 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 vreme tavafa,
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 zajedno dok su se klanjali.
00:56
And if you wonder why this is interesting at all,
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I ako se pitate zašto je uopšte to interesantno,
00:59
you have to see the rest of Saudi Arabia
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trebalo bi da vidite 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 strogo podeljena između polova
01:07
In other words,
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Drugim rečima,
01:09
as men, you are not simply supposed to be
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kao muškarac, ne bi trebalo da budete
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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Ovo sam primetio u smešnoj situaciji.
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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kako bih nešto pojeo u centru Meke.
01:19
I headed to the nearest Burger King restaurant.
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Uputio sam se u najbliži "Burger King" restoran.
01:21
And I went there --
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Otišao sam tamo --
01:23
I noticed that there was a male section,
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i primetio da postoji odeljak za muškarce,
01:25
which was carefully separated from the female section.
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koji je bio pažljivo razdvojen od ženskog sektora.
01:28
And I had to pay, order and eat at the male section.
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I morao sam da platim, naručim i jedem u muškom sektoru.
01:31
"It's funny," I said to myself,
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"Smešno", pomislio sam,
01:33
"You can mingle with the opposite sex at the holy Kaaba,
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"možete se mešati sa suprotnim polom u svetoj Kabi,
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, i takođe mislim, govori nam dosta toga.
01:43
Because the Kaaba and the rituals around it
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Jer su Kaba i rituali oko nje,
01:46
are relics from the earliest phase of Islam,
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ostali iz najranijeg perioda islama,
01:49
that of prophet Muhammad.
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iz vremena proroka Muhameda.
01:51
And if there was a big emphasis at the time
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I da je u to vreme davano značaja
01:53
to separate men from women,
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razdvajanju muškaraca i žena,
01:55
the rituals around the Kaaba could have been designed accordingly.
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rituali oko Kabe bi bili osmišljeni u skladu sa tim.
01:58
But apparently that was not an issue at the time.
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Ali izgleda da u to vreme, ovo nije bilo pitanje.
02:00
So the rituals came that way.
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Pa su i rituali u skladu sa tim.
02:02
This is also, I think, confirmed
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Ovo je, takođe, potvrđeno
02:04
by the fact that the seclusion of women
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činjenicom da je izdvajanje žena
02:06
in creating a divided society
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u kreiranju podeljenog društva
02:08
is something that you also do not find in the Koran,
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nešto što nećete naći u Kuranu,
02:11
the very core of Islam --
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jezgru islama --
02:13
the divine core of Islam
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božanskoj suštini islama
02:15
that all Muslims, and equally myself, believe.
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u koji svi muslimani, uključujući mene, veruju.
02:18
And I think it's not an accident
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I mislim da to što ove ideje
02:20
that you don't find this idea
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nema u samim korenima islama
02:22
in the very origin of Islam.
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nije slučajno.
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 proučavaju islam --
02:28
Muslim scholars or Westerners --
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naučnici muslimani ili zapadnjaci --
02:30
think that actually the practice
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misle da je 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 u kasnijem razvoju islama,
02:37
as Muslims adopted
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kada 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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Isključivanje žena bilo je zapravo
02:44
a Byzantine and Persian practice,
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vizantijska i persijska praksa
02:46
and Muslims adopted that
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koju su muslimani usvojili
02:49
and made that a part of their religion.
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i koja je tako postala deo njihove religije.
02:51
And actually this is just one example
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I zapravo ovo je samo jedan primer
02:53
of a much larger phenomenon.
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tog 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 islamskom kulturom --
02:58
and there are many Islamic cultures actually;
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a postoje mnoge muslimanske države;
03:00
the one in Saudi Arabia is much different
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Saudijska Arabija je mnogo različita
03:02
from where I come from in Istanbul or Turkey.
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od Istanbula ili Turske, 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 pričate 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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koja je započela religiju,
03:13
but then many traditions, perceptions,
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ali potom su mnogi običaji, opažanja
03:15
many practices were added on top of it.
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i praksa bili pridodati tome.
03:18
And these were traditions of the Middle East -- medieval traditions.
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A ovo su bile tradicije bliskog istoka -- srednjevekovne tradicije.
03:22
And there are two important messages, or two lessons,
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Postoje dve važne poruke, ili dve lekcije,
03:25
to take from that reality.
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koje se mogu naučiti iz realnosti.
03:28
First of all, Muslims --
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Prvo, muslimani,
03:30
pious, conservative, believing Muslims who want to be loyal to their religion --
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pobožni, konzervativni muslimani koji veruju i koji žele da budu odani svojoj religiji --
03:33
should not cling onto everything in their culture,
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ne bi trebalo da se drže slepo svega u svojoj kulturi
03:36
thinking that that's divinely mandated.
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misleći da to Bog zapoveda.
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 bi trebalo promeniti.
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 posmatraju islamsku kulturu
03:46
and see some troubling aspects
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i vide neke probleme
03:48
should not readily conclude that this is what Islam ordains.
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ne bi trebalo da odmah zaključuju da je to nešto šta nalaže islam.
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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kojom se zamenjuje islam.
03:55
There is a practice called female circumcision.
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Postoji običaj koji se zove žensko obrezivanje.
03:58
It's something terrible, horrible.
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Nešto užasno, grozno.
04:01
It is basically an operation
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To je operacija
04:03
to deprive women of sexual pleasure.
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kojom se ženi oduzima mogućnost da uživa u seksu.
04:06
And Westerners, Europeans or Americans,
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I zapadnjaci, Evropljani ili Amerikanci,
04:08
who didn't know about this before
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koji za ovo nisu znali ranije,
04:11
faced this practice
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susreli su se sa time
04:13
within some of the Muslim communities
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u nekim muslimanskim društvima
04:15
who migrated from North Africa.
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koji su migrirali iz severne Afrike.
04:17
And they've thought, "Oh, what a horrible religion that is
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I pomislili su, "Kakva grozna religija kad
04:20
which ordains something like that."
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može da nalaže ovako nešto."
04:22
But actually when you look at female circumcision,
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Ali međutim, kada pogledate, žensko obrezivanje
04:24
you see that it has nothing to do with Islam,
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nema nikakve veze sa islamom,
04:26
it's just a North African practice,
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to je severo-afrički običaj,
04:28
which predates Islam.
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koji je nastao pre islama.
04:30
It was there for thousands of years.
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Postojao je tamo hiljadama godina.
04:32
And quite tellingly, some Muslims do practice that.
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Neki muslimani su ga usvojili kao sopstvenu praksu.
04:35
The Muslims in North Africa, not in other places.
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Muslimani u severnoj Africi, ne na drugim mestima.
04:38
But also the non-Muslim communities of North Africa --
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Ali isto tako i ne-muslimanske zajednice u severnoj Africi --
04:41
the Animists, even some Christians
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animisti i čak i neki hrišćani
04:43
and even a Jewish tribe in North Africa
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pa čak i jevrejsko pleme u severnoj Africi
04:45
is known to practice female circumcision.
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praktikuje žensko obrezivanje.
04:48
So what might look like a problem
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Tako da ono što može izgledati kao problem
04:51
within Islamic faith
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u islamskoj veri
04:53
might turn out to be a tradition
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može da se ispostavi da je tradicija
04:55
that Muslims have subscribed to.
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koju su muslimani preuzeli.
04:57
The same thing can be said for honor killings,
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Isto može da se kaže za ubistva iz časti,
04:59
which is a recurrent theme in the Western media --
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koja su česta tema u zapadnjačkim medijima --
05:02
and which is, of course, a horrible tradition.
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i što je, naravno, užasna tradicija.
05:05
And we see truly in some Muslim communities that tradition.
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Vidimo, zaista, u nekim muslimanskim društvima ovaj običaj.
05:08
But in the non-Muslim communities of the Middle East,
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Ali u ne-muslimanskim društvima na Bliskom istoku,
05:11
such as some Christian communities, Eastern communities,
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kao što su neke hrišćanske zajednice,
05:13
you see the same practice.
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vidimo isti običaj.
05:15
We had a tragic case of an honor killing
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Imali smo tragičan slučaj ubistva iz časti
05:17
within Turkey's Armenian community
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unutar jermenske zajednice u Turskoj
05:19
just a few months ago.
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pre samo nekoliko meseci.
05:21
Now these are things about general culture,
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Ovo se odnosi na kulturu generalno,
05:23
but I'm also very much interested in political culture
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ali ja sam takođe veoma zainteresovan za političku kulturu
05:26
and whether liberty and democracy is appreciated,
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i da li su sloboda i demokratija poštovane,
05:29
or whether there's an authoritarian political culture
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ili postoji autoritarna politika
05:32
in which the state is supposed to impose things on the citizens.
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kojom 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 mnogi islamistički pokreti na Bliskom istoku
05:39
tend to be authoritarian,
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imaju tendenciju da budu autoritarni
05:41
and some of the so-called "Islamic regimes"
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i neki od takozvanih "islamskih režima"
05:44
such as Saudi Arabia, Iran
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kao što su Saudijska Arabija, Iran
05:46
and the worst case was the Taliban in Afghanistan --
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i najgori slučaj, Talibani u Avganistanu
05:49
they are pretty authoritarian. No doubt about that.
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oni su prilično autoritarni, u to nema sumnje.
05:51
For example, in Saudi Arabia
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Na primer, u Saudijskoj Arabiji
05:53
there is a phenomenon called the religious police.
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postoji fenomen zvani verska policija -
05:56
And the religious police imposes
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koja 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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svakom građaninu, silom --
06:02
like women are forced to cover their heads --
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na primer žene su prisiljene da pokrivaju svoje glave --
06:04
wear the hijab, the Islamic head cover.
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nose hidžab, koji pokriva glavu.
06:07
Now that is pretty authoritarian,
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To je prilično autoritarno,
06:09
and that's something I'm very much critical of.
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i ja sam prilično kritičan u odnosu na to.
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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sa istog područja
06:20
sometimes behaved similarly,
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ponekad rade to isto
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 čitave regije, a ne u islamu.
06:27
Let me give you an example: in Turkey where I come from,
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Daću vam primer: u Turskoj, odakle ja dolazim,
06:30
which is a very hyper-secular republic,
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a koja je veoma sekularna republika,
06:32
until very recently
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sve do skoro
06:34
we used to have what I call secularism police,
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imali smo ono što ja zovem sekularnom policijom
06:37
which would guard the universities
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koja je kontrolisala da se na univerzitetima
06:40
against veiled students.
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studentkinje ne pokrivaju.
06:42
In other words, they would force students
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Drugim rečima, oni su terali studentkinje
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 da je terati ljude da otkriju glavu
06:49
is as tyrannical as forcing them to cover it.
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jednako tiranski kao terati ih da je pokriju.
06:52
It should be the citizen's decision.
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To bi trebalo biti odluka građanina.
06:54
But when I saw that, I said,
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Ali kad sam to video, 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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autaritarna kultura u regionu,
07:00
and some Muslims have been influenced by that.
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koja je uticala na neke muslimane."
07:02
But the secular-minded people can be influenced by that.
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Ali i svetovno orijentisani ljudi mogu biti podležni ovim uticajima.
07:05
Maybe it's a problem of the political culture,
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Možda je ovo problem političke kulture,
07:07
and we have to think about
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i moramo misliti o tome
07:09
how to change that political culture."
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kako da promenimo tu političku kulturu.
07:11
Now these are some of the questions
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Neka od pitanja
07:13
I had in mind a few years ago
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o kojima sam razmišljao pre 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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bila su, "Napraviću 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 je putevima išao,
07:26
and what roads could have been taken."
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a kojima je mogao da ide."
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: borba muslimana za slobodu".
07:33
And as the subtitle suggests,
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I kako podnaslov kaže,
07:35
I looked at Islamic tradition and the history of Islamic thought
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posmatrao sam islamsku tradiciju i istoriju 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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i pokušao sam da pronađem prednosti
07:42
with regard to individual liberty.
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u vezi sa individualnom slobodom.
07:44
And there are strengths in Islamic tradition.
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I postoje prednosti u tradiciji Islama.
07:46
Islam actually, as a monotheistic religion,
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Islam je zapravo, kao monoteistička religija,
07:49
which defined man as a responsible agent by itself,
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definišući čoveka kao odgovornog 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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Iz ovoga možete izvesti mnogo ideja.
08:02
But besides that, I also saw problems within Islamic tradition.
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Ali osim toga, video sam takođe probleme u tradiciji islama.
08:05
But one thing was curious:
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Ali jedna stvar je bila interesantna:
08:07
most of those problems turn out to be problems that emerged later,
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za većinu problema se ispostavilo da su stigli naknadno,
08:10
not from the very divine core of Islam, the Koran,
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ne iz svetog jezgra islama, Kurana,
08:13
but from, again, traditions and mentalities,
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nego iz, ponovo, tradicija i mentaliteta
08:16
or the interpretations of the Koran
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ili interpretacije Kurana
08:18
that Muslims made in the Middle Ages.
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koje su muslimani napravili u srednjem veku.
08:20
The Koran, for example,
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Kuran, na primer
08:22
doesn't condone stoning.
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ne odobrava kamenovanja.
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 lične stvari, kao pijenje [alkohola].
08:29
These things which make Islamic Law,
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Ove stvari, koje čine islamski zakon
08:33
the troubling aspects of Islamic Law,
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problematične stavke islamskog zakona,
08:36
were later developed into later interpretations of Islam.
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kasnije su bile razvijene, u potonjim interpretacijama islama.
08:39
Which means that Muslims can, today,
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Što znači da danas muslimani mogu
08:41
look at those things and say,
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da pogledaju ove stvari i da kažu,
08:43
"Well, the core of our religion
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"Jezgro naše religije
08:45
is here to stay with us.
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je tu o ostaje sa nama.
08:47
It's our faith, and we will be loyal to it.
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To je naša vera i bićemo joj odani."
08:49
But we can change how it was interpreted,
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Ali mi možemo da promenimo ove interpretacije,
08:51
because it was interpreted according to the time and milieu in the Middle Ages.
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jer su one nastale u odnosu na vreme i milje u srednjem veku.
08:54
Now we are living in a different world
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Sada živimo u drugačijem svetu
08:56
with different values and different political systems."
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sa drugim vrednostima i drugačijim političkim sistemima.
08:58
That interpretation is quite possible and feasible.
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Ova interpretacija je prilično moguća i izvodljiva.
09:02
Now if I were the only person thinking that way,
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Ako sam ja jedina osoba koja ovako razmišlja,
09:05
we would be in trouble.
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u nevolji smo.
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. veka na ovamo
09:13
there's a whole revisionist, reformist --
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postoji čitav trend revizionističke, reformističke --
09:16
whatever you call it --
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kako god hoćete --
09:18
tradition,
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tradicije,
09:20
a trend in Islamic thinking.
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trend u islamskoj misli.
09:22
And these were intellectuals or statesmen
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To su bili intelektualci i državnici
09:24
of the 19th century, and later, 20th century,
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19. i kasije 20. veka,
09:27
which looked at Europe basically
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koji su posmatrali Evropu
09:29
and saw that Europe has many things to admire,
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i primetili da ona ima mnogo toga za poštovanje,
09:31
like science and technology.
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kao nauku i tehnologiju.
09:33
But not just that; also democracy, parliament,
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Ali ne samo to, takođe demokratiju, parlament,
09:35
the idea of representation,
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ideju predstavništva,
09:37
the idea of equal citizenship.
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ideju jednakosti među građanima.
09:39
These Muslim thinkers and intellectuals and statesmen
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Ovi islamski mislioci, intelektualci i državnici
09:42
of the 19th century looked at Europe, saw these things.
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19. veka, su posmatrali Evropu i videli sve te stvari.
09:45
They said, "Why don't we have these things?"
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Rekli su, "Zašto mi nemamo sve to?"
09:47
And they looked back at Islamic tradition,
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Pogledali su muslimansku tradiciju,
09:49
they saw that there are problematic aspects,
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i primetili da su to 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 jezgro religije, i možda se mogu drugačije razumeti,
09:55
and the Koran can be reread
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i Kuran se može ponovo čitati
09:57
in the modern world.
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u modernom svetu.
09:59
That trend
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Taj trend
10:01
is generally called Islamic modernism,
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je generalno nazvan islamski modernizam,
10:04
and it was advanced by intellectuals and statesmen,
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i promovisali su ga intelektualci i državnici,
10:07
not just as an intellectual idea though,
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ne samo kao intelektualnu ideju,
10:09
but also as a political program.
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već kao i politički program.
10:11
And that's why actually in the 19th century
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I zato, u stvari, u 19.veku
10:13
the Ottoman Empire, which then covered the whole Middle East,
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Otomansko carstvo, koja je tada zauzimala ceo Bliski istok,
10:16
made very important reforms --
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uvodi veoma važne reforme --
10:19
reforms like giving Christians and Jews
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kao izjednačavanje građanskog statusa
10:21
an equal citizenship status,
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hrišćana i jevreja
10:23
accepting a constitution,
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prihvatanje ustava,
10:25
accepting a representative parliament,
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predstavništva u parlamentu,
10:27
advancing the idea of freedom of religion.
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i ideje religijskih sloboda.
10:30
And that's why the Ottoman Empire in its last decades
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I zato se Otomansko carstvo poslednjih decenija
10:33
turned into a proto-democracy,
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pretvorila u
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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I sloboda je bila veoma važna politička vrednost tog vremena.
10:40
Similarly, in the Arab world,
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Slično, u arapskom svetu,
10:42
there was what the great Arab historian Albert Hourani
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postojalo je nešto što veliki arapski istoričar Albert Hourani
10:45
defines as the Liberal Age.
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definiše kao "slobodno doba"
10:47
He has a book, "Arabic Thought in the Liberal Age,"
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On ima knjigu, "Arapska misao slobodnog doba",
10:49
and the Liberal Age, he defines
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gde "slobodno doba" definiše
10:51
as 19th century and early 20th century.
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kao 19. vek i rani 20. vek.
10:54
Quite notably, this was the dominant trend
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Sasvim izvesno, to je bio dominantni trend
10:57
in the early 20th century
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početkom 20. veka
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 imamo tu i jedan zanivljiv obrazac
11:05
in the rest of the 20th century,
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u nastavku 20. veka.
11:07
because we see a sharp decline
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jer mi vidimo oštar pad
11:09
in this Islamic modernist line.
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u ovom islamskom modernizmu
11:11
And in place of that,
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I na mesto toga,
11:13
what happens is that Islamism grows
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islamizam raste
11:16
as an ideology which is authoritarian,
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kao ideologija koja je autoritarna,
11:19
which is quite strident,
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i prilično oštra,
11:21
which is quite anti-Western,
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prilično anti-zapadnjačka,
11:23
and which wants to shape society
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i koja želi da oblikuje društvo
11:25
based on a utopian vision.
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na osnovu utopijskih vizija.
11:27
So Islamism is the problematic idea
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Dakle, islam je problematična ideja
11:30
that really created a lot of problems
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koja je zaista napravila dosta problema
11:32
in the 20th century Islamic world.
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u muslimanskom svetu 20. veka.
11:35
And even the very extreme forms of Islamism
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I kada su veoma ekstremni oblici islamizma
11:38
led to terrorism in the name of Islam --
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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 zapravo praksa za koju ja smatram da je protiv islama,
11:44
but some, obviously, extremists did not think that way.
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ali očigledno, neki ekstremisti nisu tako mislili.
11:47
But there is a curious question:
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Ali tu je zanimljivo pitanje:
11:49
If Islamic modernism was so popular
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ako je modernizam u islamu bio toliko popularan
11:52
in the 19th and early 20th centuries,
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u 19. i ranom 20. veku,
11:54
why did Islamism become so popular
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zašto je islam postao tako popularan
11:56
in the rest of the 20th century?
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i u ostatku 20. veka?
11:58
And this is a question, I think,
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I ovo pitanje, ja mislim,
12:00
which needs to be discussed carefully.
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zahteva pažljivu diskusiju.
12:02
And in my book, I went into that question as well.
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U mojoj knjizi sam se bavio ovim pitanjem između ostalog.
12:04
And actually you don't need to be a rocket scientist to understand that.
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I zaista ne morate da budete veliki naučnik da biste to razumeli.
12:08
You just look at the political history of the 20th century,
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Samo pogledajte političku istoriju 20. veka
12:10
and you see things have changed a lot.
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i videćete da su se stvari dosta promenile.
12:12
The context has changed.
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Kontekst se promenio.
12:14
In the 19th century,
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U 19. veku,
12:16
when Muslims were looking at Europe as an example,
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kada su muslimani posmatrali Evropu kao primer,
12:18
they were independent; they were more self-confident.
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bili su nezavisni i mnogo samopouzdaniji.
12:21
In the early 20th century, with the fall of the Ottoman Empire,
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U ranom 20. veku, sa padom Otomanskog carstva,
12:24
the whole Middle East was colonized.
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ceo Bliski istok je bio kolonizovan.
12:27
And when you have colonization what do you have?
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A kada imate kolonijalizam, šta još imate?
12:29
You have anti-colonization.
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Imate anti-kolonijalizam.
12:31
So Europe is not just an example now to emulate;
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Tako Evropa nije primer za imitiranje;
12:34
it's an enemy to fight and to resist.
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već je neprijatelj protiv koga se istrajno bori.
12:37
So there's a very sharp decline
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Tako da imamo oštro opadanje
12:39
in liberal ideas in the Muslim world,
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liberalnih ideja u muslimanskom svetu,
12:41
and what you see is more of a defensive,
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i ono što vidimo je više od odbrambenog
12:44
rigid, reactionary strain,
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rigidnog, reakcionarnog naprezanja
12:47
which led to Arab socialism, Arab nationalism
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koje je dovelo do arapskog socijalizma i nacionalizma
12:49
and ultimately to the Islamist ideology.
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i konačno, 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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umesto njega smo imali
12:57
was, generally, secular dictators,
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uglavnom sekularne diktatore
12:59
which say they're a country,
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koji kažu da su oni država,
13:01
but did not bring democracy to the country,
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ali nisu domeli demokratiju državi,
13:03
and established their own dictatorship.
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i uspostavili su diktaturu.
13:05
And I think the West, at least some powers in the West,
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I mislim da je zapad, ili barem neke snage na zapadu,
13:08
particularly the United States,
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posebno SAD
13:10
made the mistake of supporting those secular dictators,
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napravio grešku i podržao te sekularne diktatore,
13:13
thinking that they were more helpful for their interests.
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misleće da će podržati njihove interese
13:16
But the fact that those dictators
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Ali zapravo su ovi diktatori
13:18
suppressed democracy in their country
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potisnuli demokratiju u svojim zemljama
13:20
and suppressed Islamic groups in their country
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i potisnuli islamističke grupe
13:22
actually made the Islamists much more strident.
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i zapravo načinili muslimane mnogo oštrijim.
13:24
So in the 20th century,
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Tako smo u 20. veku
13:26
you had this vicious cycle in the Arab world
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imali taj začarani krug u arapskom svetu
13:28
where you have a dictatorship suppressing its own people
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gde imate diktatore koji potiskuju svoj sopstveni narod
13:31
including the Islamic-pious,
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uključujući i muslimanske vernike,
13:33
and they're reacting in reactionary ways.
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i onda oni reaguju u skladu s tim.
13:36
There was one country, though,
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Jedna država je doduše
13:38
which was able to escape or stay away
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uspela da izbegne
13:41
from that vicious cycle.
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taj začarani krug.
13:43
And that's the country where I come from; that's Turkey.
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I to je država iz koje sam ja: Turska.
13:46
Turkey has never been colonized,
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Turska nikad nije bila kolonizovana.
13:48
so it remained as an independent nation after the fall of the Ottoman Empire.
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i ostala je nezavisna navija nakon pada Otomanskog carstva
13:51
That's one thing to remember.
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Setimo se jedne stvari.
13:53
They did not share the same anti-colonial hype
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Oni se nisu okrenuli anti-kolinijalnijalizmu
13:56
that you can find in some other countries in the region.
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koji nalazimo u ostalim državama u regionu.
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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pre bilo koje od država o kojima pričamo.
14:05
In 1950, Turkey had the first free and fair elections,
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1950. Turska je imala svoje prve slobodne i ravnopravne izbore,
14:07
which ended the more autocratic secular regime,
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kojima je završena vladavina autokratičnijeg, sekularnog režima,
14:10
which was the beginning of Turkey.
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što je bio početak Turske.
14:12
And the pious Muslims in Turkey
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I religiozni muslimani u Turskoj
14:14
saw that they can change the political system by voting.
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videli su da glasanjem mogu da promene politički sistem.
14:18
And they realize that democracy is something that is compatible with Islam,
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I shvatili su da je demokratija kompatibilna sa islamom.
14:21
compatible with their values,
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sa njegovim vrednostima,
14:23
and they've been supportive of democracy.
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i podržavali su 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 sve do skoro nisu imale sve
14:29
until very recently.
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muslimanske nacije na Bliskom istoku.
14:31
Secondly, in the past two decades,
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Drugo, u poslednje dve 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 napretku srednje klase,
14:38
we in Turkey see
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u Turskoj vidimo
14:40
what I define as a rebirth of Islamic modernism.
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ono što ja definišem kao ponovno rođenje modernizma u islamu.
14:44
Now there's the more urban middle-class pious Muslims
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Sada imamo više modernih vernika iz srednje klase.
14:47
who, again, look at their tradition
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Koji, ponovo, posmatraju tradiciju
14:49
and see that there are some problems in the tradition,
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i vide da tamo ima izvesnih problema.
14:52
and they understand that they need to be changed and questioned and reformed.
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Oni razumeju da to mora da bude promenjeno, ispitano i reformisano.
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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i vide ponovo primer koji će slediti.
15:00
They see an example, at least, to take some inspiration from.
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Ili makar koji će ih inspirisati.
15:02
That's why the E.U. process,
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Zato je proces Evropske Unije
15:04
Turkey's effort to join the E.U.,
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i trud Turske da bude član E.U.
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 muslimanskih vernika,
15:10
while some secular nations were against that.
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dok su neke sekularne nacije bile protiv toga.
15:13
Well that process has been a little bit blurred
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Proces je doduše bio malo pomućen
15:15
by the fact that not all Europeans are that welcoming --
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činjenicom da nisu svi evropljani srdačni po tom pitanju --
15:17
but that's another discussion.
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ali to je druga stvar.
15:20
But the pro-E.U. sentiment in Turkey in the past decade
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Ali pro-evropski sentiment u Turskoj u poslednjih desetak godina
15:23
has become almost an Islamic cause
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postao je gotovo islamski pokret
15:25
and supported by the Islamic liberals
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podržan od strane islamističkih liberala
15:27
and the secular liberals as well, of course.
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i sekularnih liberala, 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 uspela da stvori uspešnu priču
15:35
in which Islam and the most pious understandings of Islam
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u kojoj islam i njegova najreligioznija shvatanja
15:40
have become part of the democratic game,
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postaju deo demokratske igre
15:42
and even contributes to the democratic and economic
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i čak doprinose demokratiji 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 bio inspirišući primer
15:49
for some of the Islamic movements
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za neke islamističke pokrete
15:51
or some of the countries in the Arab world.
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ili neke od arapskih zemalja u svetu.
15:54
You must have all seen the Arab Spring,
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Sigurno ste svi videli "Arapsko proleće",
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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I mase Arapa
16:01
just revolted against their dictators.
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koji su protestovali protiv svojih diktatora.
16:03
They were asking for democracy; they were asking for freedom.
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Zahtevali su demokratiju, zahtevali su slobodu.
16:06
And they did not turn out to be the Islamist boogyman
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I nije se ispostavilo da su islamističke baba-roge
16:09
that the dictators were always using
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koje su diktatori uvek 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 "hoćemo slobodu i demokratiju
16:17
We are Muslim believers,
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Mi smo vernici, muslimani,
16:19
but we want to be living as free people in free societies."
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ali hoćemo da živimo kao slobodni ljudi u slobodnim društvima."
16:22
Of course, this is a long road.
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Ovo je naravno, dug put.
16:24
Democracy is not an overnight achievement;
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Demokratija se ne može uspostaviti 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 obećavajuće doba
16:30
in the Muslim world.
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u muslimanskom svetu.
16:32
And I believe that the Islamic modernism
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I ja verujem da je islamski modernizam
16:34
which began in the 19th century,
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koji je nastao u 19. veku,
16:36
but which had a setback in the 20th century
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ali koji je ugašen u 20. veku
16:38
because of the political troubles of the Muslim world,
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zbog političkih nevolja u muslimanskom svetu,
16:40
is having a rebirth.
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na putu da se ponovo rodi.
16:42
And I think the getaway message from that
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I mislim da je poruka iz toga
16:45
would be that Islam,
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da islam,
16:47
despite some of the skeptics in the West,
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uprkos 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 sopstveni put ka demokratiji, sopstveni put ka liberalizmu,
16:55
create its own way to freedom.
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sopstveni put ka slobodi.
16:57
They just should be allowed to work for that.
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Treba im samo dozvoliti da rade na tome.
16:59
Thanks so much.
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Hvala mnogo.
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