{"id":1853,"date":"2010-07-22T13:47:44","date_gmt":"2010-07-22T13:47:44","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/2010\/07\/22\/kemalizmin-mucidi-moiz-kohen-mtekinalp-yahudisi\/"},"modified":"2010-07-22T13:47:44","modified_gmt":"2010-07-22T13:47:44","slug":"kemalizmin-mucidi-moiz-kohen-m-tekinalp-yahudisi","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/2010\/agustos-2010\/kemalizmin-mucidi-moiz-kohen-mtekinalp-yahudisi\/","title":{"rendered":"KEMAL\u0130ZM\u0130N MUC\u0130D\u0130; MO\u0130Z KOHEN (M.TEK\u0130NALP) YAHUD\u0130S\u0130"},"content":{"rendered":"

Do\u011fu Perin\u00e7ek, Atat\u00fcrk\u2019\u00fcn \u00f6l\u00fcm\u00fcnden sonra, hatta hayat\u0131nda, ama Atat\u00fcrk\u2019e ra\u011fmen uydurulmaya ba\u015flanan, \u0130slami hayat\u0131 yozla\u015ft\u0131rmay\u0131 ve M\u00fcsl\u00fcman halk\u0131m\u0131z\u0131 dinden uzakla\u015ft\u0131rmay\u0131 ama\u00e7layan\u2026 \u00d6zellikle Yahudi ve Sabataist mason ittihat\u00e7\u0131 art\u0131klar\u0131 taraf\u0131ndan, Darwinist ve Marksist temelli dinsiz kom\u00fcnizme k\u0131l\u0131f olarak haz\u0131rlanan KEMAL\u0130ZM ideolojisinin Mustafa Kemal taraf\u0131ndan benimsendi\u011fini ispatlamak gayretiyle:<\/span><\/strong><\/p>\n

\u201cKemalist Devrimin d\u00fc\u015f\u00fcn\u00fcrlerinden Tekin Alp de, yine 1936 y\u0131l\u0131nda yazd\u0131\u011f\u0131 kitaba Kemalizm ad\u0131n\u0131 vermi\u015ftir.<\/span>[1]<\/span><\/strong><\/a>\u201d demektedir.<\/span><\/strong><\/p>\n

\u00d6rnek verdi\u011fi ve Kemalizmin mucidi olarak g\u00f6sterdi\u011fi di\u011fer isimlerin asl\u0131n\u0131, astar\u0131n\u0131, kafa yap\u0131s\u0131n\u0131 ve sinsi hesaplar\u0131n\u0131 tek tek yazmak vakit alaca\u011f\u0131ndan sadece TEK\u0130N ALP dedi\u011fi m\u00fcnaf\u0131k Yahudinin niyetini ve mahiyetini belirtmemiz yeterlidir.<\/span><\/strong><\/p>\n

\u00d6nce Do\u011fu Perin\u00e7ek\u2019in Tekin Alp\u2019in, Moiz Kohen oldu\u011funu gizlemesi ve ona halis bir T\u00fcrk d\u00fc\u015f\u00fcn\u00fcr\u00fc havas\u0131 vermesi a\u00e7\u0131k bir samimiyetsizliktir ve okurlar\u0131n\u0131-mensuplar\u0131n\u0131 aldatmaya y\u00f6neliktir.<\/span><\/strong><\/p>\n

Oysa bize g\u00f6re, bir insan devletine ve \u00fclkesine ba\u011fl\u0131 bir Yahudi olabilir ve bu gayet normaldir.<\/span><\/strong><\/p>\n

Ve ya, i\u00e7tenlikle ve kendi iradesiyle d\u00f6n\u00fcp \u0130slamiyeti de se\u00e7ebilir, ad\u0131n\u0131 de\u011fi\u015ftirebilir, bu da tabiidir ve her iki halde de elbette sayg\u0131 de\u011ferdir.<\/span><\/strong><\/p>\n

Ama Yahudi kald\u0131\u011f\u0131 ve gizlice Yahudili\u011fi ya\u015fad\u0131\u011f\u0131 halde M\u00fcsl\u00fcman T\u00fcrk ismi al\u0131yorsa ve \u00f6zellikle M\u00fcsl\u00fcman T\u00fcrk\u2019\u00fcn milli ve manevi de\u011ferlerini sinsi ve sistemli \u015fekilde tahribe \u00e7al\u0131\u015f\u0131yorsa, ondan mutlaka \u015f\u00fcphe edilmelidir. \u00c7\u00fcnk\u00fc bu tavr\u0131 a\u00e7\u0131k bir sahtek\u00e2rl\u0131k ve m\u00fcnaf\u0131kl\u0131k alametidir ve tehlikelidir. \u00d6yle ya neden kendisini gizlemek ve oldu\u011fundan ba\u015fka t\u00fcrl\u00fc g\u00f6r\u00fcnmek istemekte ve neden b\u00f6yle bir ihtiya\u00e7 hissetmektedir?<\/span><\/strong><\/p>\n

B\u00f6ylelerinin T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fc de, K\u00fcrt\u00e7\u00fcl\u00fc\u011f\u00fc de herhalde k\u00f6t\u00fc niyetlidir ve milli birlik ve dirli\u011fimizi dinamitlemeye y\u00f6neliktir. Bu tiyniyetsiz tiplerin solculu\u011fu da, sa\u011fc\u0131l\u0131\u011f\u0131 da g\u00f6stermeliktir ve h\u0131yanet hesaplar\u0131n\u0131 gizlemek i\u00e7indir.<\/span><\/strong><\/p>\n

Ve i\u015fte Moiz Kohen iken Munis Tekinalp takma ad\u0131n\u0131 kullanan, hatta Muhammet \u015feklinde san\u0131ls\u0131n diye M. Tekinalp diye yazan Yahudi \u00e7\u0131f\u0131t\u0131n\u0131n Kemalistli\u011fi de ayn\u0131 sahtek\u00e2rl\u0131k ve samimiyetsizli\u011fin ve Atat\u00fcrk\u00e7\u00fcl\u00fck k\u0131l\u0131f\u0131na saklanarak Siyonist ve sabataist fitnecili\u011fini y\u00fcr\u00fctmenin \u015feytani bir \u00f6rne\u011fidir.<\/span><\/strong><\/p>\n

Ve tabi Yahudi as\u0131ll\u0131 Barzanilerin, Babanzadelerin ve Bedirhanilerin; bir k\u0131sm\u0131n\u0131n Moiz Kohen Tekinalp gibi T\u00fcrk\u00e7\u00fc ve Atat\u00fcrk\u00e7\u00fc, baz\u0131lar\u0131n\u0131n da koyu bir K\u00fcrt\u00e7\u00fc ge\u00e7inmelerine kar\u015f\u0131l\u0131k, ayn\u0131 Kripto ailelerin bir tak\u0131m\u0131n\u0131n da medrese mollas\u0131, tarikat \u00fcstad\u0131 ve g\u00fcn\u00fcm\u00fczde \u0130slamc\u0131 din istismarc\u0131s\u0131 rol\u00fc \u00fcstlenmeleri de bunlar\u0131n fesatl\u0131k ve f\u0131rsat\u00e7\u0131l\u0131k gayesinin di\u011fer g\u00f6stergeleridir. Yani sonu\u00e7ta hepsi de, ayn\u0131 \u015fekilde tahrip\u00e7i, taklit\u00e7i ve riyakar \u015fekilcilerdir.<\/span><\/strong><\/p>\n

Gelelim Konumuza: Kimdir bu Munis Tekinalp (Moiz Kohen) ?<\/span><\/strong><\/p>\n

Tekinalp takma ad\u0131n\u0131 kullanan Moiz Kohen 1883\u2019de Serez\u2019de do\u011fmu\u015f, 1961\u2019de Fransa\u2019n\u0131n Nice \u015fehrinde \u00f6lm\u00fc\u015f bir Osmanl\u0131 Yahudisidir. As\u0131l ad\u0131 Moiz Kohen olup, Cumhuriyet d\u00f6neminde Munis Tekinalp ad\u0131n\u0131 alan bu sinsi Siyonistin baz\u0131 \u00f6zellikleri \u015funlard\u0131r:<\/span><\/p>\n

Moiz Kohen Tekinalp, Selanik Mason \u00d6rg\u00fct\u00fc \u00fcyesidir. 1908\u2019de \u0130ttihat ve Tarekki\u2019ye girmi\u015ftir, 1909\u2019da Hamburg\u2019da D\u00fcnya Siyonist Kongresi\u2019nde Selanik delegesidir, 1915\u2019de T\u00fcrkismus und Pant\u00fcrkismus, 1928\u2019de T\u00fcrkle\u015ftirme, 1936\u2019da \u201cKemalizm\u201d (T\u00fcrkiye\u2019de bir ilk), 1944\u2019de T\u00fcrk Ruhu ad\u0131yla kitaplar yay\u0131nlam\u0131\u015f, b\u00fct\u00fcn yaz\u0131lar\u0131nda G\u00f6kalp \u00e7izgisine sahip \u00e7\u0131km\u0131\u015f, milliyetini \u201cT\u00fcrk\u201d olarak belirtip tam bir Yahudi sahtekarl\u0131\u011f\u0131 sergilemi\u015ftir.<\/span><\/p>\n

Moiz, Selanik\u2019e, 1860\u2019da Do\u011fu\u2019da ya\u015fayan Yahudilerin e\u011fitimlerini geli\u015ftirmek amac\u0131yla Frans\u0131z Yahudileri taraf\u0131ndan kurulan Alliance \u0130sraelite Universelle adl\u0131 hay\u0131r derne\u011finin y\u00f6netti\u011fi bir okulda okumaya gitti. Bununla birlikte Tekinalp, ayn\u0131 zaman diliminde Selanik Yahudi \u00d6\u011fretmen Okulu\u2019nda hahaml\u0131k \u00f6\u011frenimine devam etti; haham diplomas\u0131 almas\u0131na ra\u011fmen hi\u00e7bir zaman resmi g\u00f6rev \u00fcstlenmedi. Daha sonra, \u00f6nce Selanik\u2019te Aral\u0131k 1907\u2019de kurulan \u00fc\u00e7 y\u0131ll\u0131k \u00e7a\u011fda\u015f Ecole Imperiale de Droit\u2019da, sonra da \u0130stanbul\u2019da hukuk mektebine gitti. 1905\u2019de, sonradan Yeni As\u0131r ismini alacak olan As\u0131r\u2019da yazmaya ba\u015flad\u0131. Burada be\u015f y\u0131l boyunca yazar ve yaz\u0131 i\u015fleri m\u00fcd\u00fcr\u00fc olarak g\u00f6rev ald\u0131 ve ba\u015fka dergilerde sosyo-ekonomik konular\u0131 i\u00e7eren makaleler yazd\u0131. K\u0131sa bir s\u00fcre sonra ise Tamim-i Lisan-\u0131 Osmani Cemiyeti\u2019ni (Osmanl\u0131cay\u0131 Yayma Derne\u011fi) kurup ba\u015fkan\u0131 oldu.<\/span><\/p>\n

1907\u2019de Kohen sosyalizm \u00fczerine baz\u0131 eserler okudu ve ayn\u0131 konu\u2019da kendi kitab\u0131n\u0131 yazmak \u00fczere haz\u0131rl\u0131klara ba\u015flad\u0131, ancak bu niyeti hi\u00e7bir zaman ger\u00e7ekle\u015fmedi. Ayn\u0131 s\u00fcre\u00e7te baz\u0131 Selanikli Yahudilerle beraber Masonlar\u0131n faaliyetlerine kat\u0131ld\u0131. \u0130ki sene sonra; Hamburg D\u00fcnya Siyonist Kongresi\u2019ne Selanik delegesi olarak gitti, ama Filistin\u2019de bir Musevi devleti kurma fikrinden ziyade; Yahudi g\u00f6\u00e7menlerin Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun \u00e7e\u015fitli b\u00f6lgelerine yerle\u015ferek oralar\u0131 g\u00fc\u00e7lendirmesini yani Anadolu Siyon devletini tercih ediyordu<\/strong>. Bunun \u00fczerine d\u00fcnyan\u0131n ba\u015fka b\u00f6lgelerinde de Yahudi yerle\u015fim tasar\u0131lar\u0131n\u0131 destekleyen, \u201cYahudi \u00dclke \u00d6rg\u00fct\u00fc\u201d ad\u0131nda bir rakip kurulu\u015fun kurucusu \u00fcnl\u00fc \u0130ngiliz-Yahudi yazar lsrael Zapgwill ile yaz\u0131\u015fmaya ba\u015flad\u0131. Zangwill\u2019e ve ba\u015fkalar\u0131na yazd\u0131\u011f\u0131 mektuplar, onun bu kurulu\u015f ile \u0130ttihat ve Terakki aras\u0131nda arabuluculuk yapt\u0131\u011f\u0131n\u0131 da ortaya koymaktad\u0131r. G\u00fcnl\u00fcklerinden anlad\u0131\u011f\u0131m\u0131za g\u00f6re, Selanik Yahudilerinin resmi temsilcisi Club des lntimes\u2019e \u00fcye olarak kat\u0131lmas\u0131n\u0131n d\u0131\u015f\u0131nda, Yahudilerle ilgili faaliyetlerden yava\u015f yava\u015f uzakla\u015f\u0131p T\u00fcrk ulus\u00e7ulu\u011funa ba\u015flamas\u0131 kafa kar\u0131\u015ft\u0131r\u0131c\u0131d\u0131r.<\/span><\/p>\n

\u0130ttihat ve Terakki Cemiyeti\u2019nde 1908\u2019den beri aktif olan Kohen, 1908 Temmuz j\u00f6n T\u00fcrk Devrimi\u2019ni \u015f\u00f6yle selaml\u0131yordu: “\u00dclkede anayasan\u0131n ilan\u0131yla sonu\u00e7lanan bar\u0131\u015f\u00e7\u0131 bir devrim ba\u015flad\u0131. Bu de\u011fi\u015fim \u015f\u00fcphesiz benim kendi gelece\u011fimde de etkili olacakt\u0131r\u201d. Ger\u00e7ekten de k\u0131sa bir s\u00fcre i\u00e7inde (1910) Meclis-i Umumi-yi Vilayet\u2019in bir \u00fcyesi oldu. Genellikle politikada aktif olmas\u0131na ra\u011fmen, \u0130ttihat ve Terakki Cemiyeti\u2019nin karar verme mekanizmas\u0131nda yer alm\u0131yordu; ba\u015fka bir Selanikli Yahudi olan Emanuel Karasu\u2019nun etkin oldu\u011fu merkezdeki gruba mesafeli kald\u0131. O \u00f6zellikle kendini T\u00fcrk-Yahudi karde\u015fli\u011fine, a\u00e7\u0131k\u00e7as\u0131 T\u00fcrklerin Yahudile\u015ftirilmesine adad\u0131.<\/span><\/p>\n

Selanik\u2019te ya\u015fad\u0131\u011f\u0131 s\u00fcre\u00e7te hakim Yahudi ahlak\u0131 Kohen\u2019in karakterinin olu\u015fumu \u00fczerinde \u00f6nemli bir etki yapm\u0131\u015ft\u0131. \u015eehrin 1912\u2019de Yunanl\u0131lar taraf\u0131ndan al\u0131nmas\u0131 \u00fczerine, birka\u00e7 ay Viyana\u2019da kald\u0131ktan sonra \u0130mparatorlu\u011fun ba\u015fkenti \u0130stanbul\u2019a yerle\u015fti. 1914 ile 1918 y\u0131llar\u0131 aras\u0131nda ikinci i\u015f olarak \u0130stanbul \u00dcniversitesi\u2019nde hukuk ve politik ekonomi dersleri verdi, ama as\u0131l i\u015fi b\u00fcy\u00fcyen ailesini (e\u015fi ve \u00fc\u00e7 \u00e7ocu\u011fu -lsaac, Therese ve Guillaume-) ancak ge\u00e7indirebilecek kadar zaman ay\u0131rd\u0131\u011f\u0131 t\u00fct\u00fcn ihracat\u0131yd\u0131. Her ne hikmetse bu koyu T\u00fcrk\u00e7\u00fc ve Kemalist Yahudinin kurtulu\u015f sava\u015f\u0131na katk\u0131s\u0131 hi\u00e7 duyulmam\u0131\u015ft\u0131.<\/em><\/strong> Ziya G\u00f6kalp ile Selanik\u2019te tan\u0131\u015fm\u0131\u015f ve g\u00fcya ondan etkilenmi\u015fti, ancak ne o zaman ne de sonra \u0130stanbul\u2019da gazeteci olarak yapt\u0131klar\u0131 i\u015f ortakl\u0131\u011f\u0131 s\u0131ras\u0131nda G\u00f6kalp\u2019le hi\u00e7 yak\u0131nla\u015famam\u0131\u015ft\u0131.<\/span><\/p>\n

Birinci D\u00fcnya Sava\u015f\u0131\u2019ndan sonra, ate\u015fli bir Kemalist olarak Munis Tekinalp ismini ald\u0131 (\u00f6nceleri Tekin Alp sadece yaz\u0131 ismiydi), Kemalizm ile ilgili yaz\u0131lar yazd\u0131, yeni rejim taraf\u0131ndan kurulan Halkevlerinde dersler verdi. T\u00fcrkiye\u2019deki ayd\u0131nlar i\u00e7inde kendini Kemalizm\u2019e adayan Cumhuriyet gazetesinin ba\u015fyazar\u0131 Yunus Nadi, bunun yan\u0131nda alternatif d\u00fc\u015f\u00fcnce ak\u0131mlar\u0131ndan Vatan gazetesinin ba\u015fyazar\u0131 Ahmet Emin Yalman \u2019ve Tan gazetesinin etkin sosyalist ba\u015fyazarlar\u0131 Zekeriya ve Sabiha Sertel gibi Yahudi as\u0131ll\u0131 Sabataistler, hep en samimi arkada\u015flar\u0131yd\u0131. Zaman zaman da ba\u015fl\u0131calar\u0131 Cumhuriyet, Vatan, Ak\u015fam, H\u00fcrriyet ve Son Posta olmak \u00fczere \u00e7e\u015fitli dergi ve g\u00fcnl\u00fck gazetelerde yaz\u0131lar yazd\u0131.<\/span><\/p>\n

Ya\u015fam\u0131 boyunca Tekinalp, \u00f6zde Yahudi, s\u00f6zde ise \u0130slam\u2019dan ar\u0131nm\u0131\u015f \u00f6rnek bir T\u00fcrk olmaya \u00e7al\u0131\u015ft\u0131. 1908\u2019de b\u00fct\u00fcn di\u011fer ideolojileri reddederek yurtsever bir T\u00fcrk oldu, bu g\u00f6r\u00fcn\u00fcm\u00fcne de tamamen sad\u0131k kald\u0131. Art\u0131k T\u00fcrkle\u015ftirme konusunda Selanik g\u00fcnlerine oranla \u00e7ok daha \u0131srarl\u0131 bir tutum sergiliyordu. 1928\u2019de Nissim Matsliah ve Dr. Samuel Abrevaya adl\u0131 iki Yahudi ve Yunus Nadi\u2019nin de bulundu\u011fu birka\u00e7 ki\u015fi ile birlikte T\u00fcrk dilini ilerletmek amac\u0131yla “Milli Hars Birli\u011fi” adl\u0131 bir dernek kurdu. 1934\u2019de ayn\u0131 ama\u00e7la Tekinalp, iki di\u011fer Yahudi Hanri Soriano ve Marsel Franko ile birlikte T\u00fcrk K\u00fclt\u00fcr Cemiyeti\u2019ni kurdu.<\/span><\/p>\n

Tekinalp\u2019in haz\u0131rlay\u0131p Yahudilere ve di\u011ferlerine da\u011f\u0131tt\u0131\u011f\u0131 On Emir (T\u00fcrk\u00e7e d\u00fc\u015f\u00fcn, T\u00fcrk\u00e7e konu\u015f, T\u00fcrk\u00e7e dua et., vb.) baz\u0131lar\u0131nca -Tekinalp\u2019in Moiz ismi nedeniyle- Musa\u2019n\u0131n On Emri diye alaya al\u0131nmas\u0131na ra\u011fmen, bu \u00e7al\u0131\u015fma yazar\u0131n genel g\u00f6r\u00fc\u015flerini a\u00e7\u0131k olarak belirtiyordu. Bu g\u00f6r\u00fc\u015fler, Cumhuriyet Halk Partisi ve Halkevleriyle ili\u015fkisi bulunan az say\u0131daki Ermeni ve Rum taraf\u0131ndan da benimseniyordu. 1935 y\u0131l\u0131nda \u0130stanbul\u2019da, bunlardan baz\u0131lar\u0131 T\u00fcrk diline, k\u00fclt\u00fcr\u00fcne ve az\u0131nl\u0131klar\u0131n daha b\u00fcy\u00fck bir T\u00fcrk Ulusu\u2019nda b\u00fct\u00fcnle\u015fmesi amac\u0131na adad\u0131klar\u0131 \u201cLaik H\u0131ristiyan T\u00fcrkler Cemiyeti\u201dni kurdular.\u00a0 Ayn\u0131 nesilden olan T\u00fcrk Yahudileri aras\u0131nda Tekinalp T\u00fcrkle\u015ftirme konusunda e\u015fsizdi; Tekinalp d\u0131\u015f\u0131nda g\u00f6ze \u00e7arpan tek isim Osmanl\u0131 Yahudilerinin \u00fcnl\u00fc tarih\u00e7isi Avram Galanti\u2019ydi.\u00a0 “Vatanda\u015f! T\u00fcrk\u00e7e Konu\u015f!” adl\u0131 kitab\u0131nda Galanti, \u00f6zellikle az\u0131nl\u0131klara seslenerek (Rumlar, Yahudiler, Ermeniler) T\u00fcrkiye\u2019de ya\u015fayan herkesin T\u00fcrk\u00e7e konu\u015fmas\u0131n\u0131 istiyor ve bu konuda halk\u0131 \u00e7aba g\u00f6stermeye \u00e7a\u011f\u0131r\u0131yordu.<\/span><\/p>\n

Tekinalp\u2019in kendini T\u00fcrk\u00e7\u00fcl\u00fc\u011fe adamas\u0131, ona T\u00fcrk Dil Kurumu\u2019nda ve di\u011fer bilimsel derneklerde prestijli \u00fcyelikler kazand\u0131r\u0131yordu. Bu nedenle, 1956\u2019da emekli olduktan sonra niye Nice\u2019deki Frans\u0131z Rivieras\u0131\u2019na giderek son y\u0131llar\u0131n\u0131 T\u00fcrkiye d\u0131\u015f\u0131nda sofu bir Ortodoks olan elbise imalat\u00e7\u0131s\u0131 ye\u011feninin evinin yan\u0131ndaki pansiyonda ge\u00e7irdi\u011fini anlamak zordu. \u0130stanbul\u2019dan son kez ayr\u0131lmadan \u00f6nce Nice\u2019de, fahri konsolosluk unvan\u0131 alabilmek i\u00e7in D\u0131\u015fi\u015fleri Bakanl\u0131\u011f\u0131\u2019na verdi\u011fi dilek\u00e7e reddediliyordu. Bu arada Selanik Yahudileri tarih\u00e7isi J. Nehama gibi baz\u0131 eski dostlar\u0131 ile de d\u00fczenli olarak yaz\u0131\u015f\u0131yordu. Son y\u0131llar\u0131n\u0131 Nice\u2019de gelini (Guillaume\u2019nin e\u015fi) ve torunlar\u0131yla birlikte ge\u00e7iriyordu. Tekinalp, 1961 \u2019de tam bir haham disiplini ve Ortodoks Yahudi kimli\u011fi ile \u00f6l\u00fcyor ve Nice\u2019deki Yahudi mezarl\u0131\u011f\u0131na g\u00f6m\u00fcl\u00fcyordu; b\u00f6ylece \u0130slamiyet\u2019e ge\u00e7ti\u011fi s\u00f6ylentilerini de yalanlam\u0131\u015f oluyordu.<\/span><\/p>\n

Moiz Kohen\u2019in \u201cAtalar Ruhu\u201d safsatas\u0131 ve T\u00fcrkleri \u0130slam\u2019dan koparma \u00e7abas\u0131:<\/span><\/strong><\/p>\n

Tekinalp\u2019in \u201catalar ruhu\u201d dedi\u011fi kavramla, \u00e7ok a\u00e7\u0131k olmamakla beraber, \u0130slam \u00f6ncesi \u00f6zellikle Atilla, Mete ve Cengiz Han d\u00f6nemlerindeki \u015eamanist T\u00fcrklerin anlay\u0131\u015f ve ya\u015fay\u0131\u015f\u0131 kastedilmektedir. Burada bazen \u0131rk kavram\u0131na bazen de k\u00fclt\u00fcr kavram\u0131na g\u00f6re hareket edilmektedir. Genelde ifade etmek istedi\u011fi ise \u0131rk\u00e7\u0131l\u0131k ve gelenek\u00e7iliktir. Fakat onun \u0131rk-k\u00fclt\u00fcr konusundaki yakla\u015f\u0131m\u0131 sistematik de\u011fildir. Bu durumu a\u015fa\u011f\u0131daki \u00f6rnekte \u00e7ok a\u00e7\u0131k g\u00f6rebiliriz.<\/span><\/p>\n

\u201cT\u00fcrk Ruhu Adl\u0131\u201d eserine \u00f6ns\u00f6z yazan devrin T\u00fcrk Tarih Kurumu Ba\u015fkan\u2019\u0131 \u015eemsettin G\u00fcnaltay Onu \u015f\u00f6yle tenkit etmi\u015ftir:<\/span><\/p>\n

\u201c\u2026milli k\u00fclt\u00fcr\u00fcm\u00fcz i\u00e7in \u00e7ok faydal\u0131 ve yerinde bir i\u015f olmu\u015f. Sizi candan tebrik ederim. Yaln\u0131z T\u00fcrk tipleri aras\u0131na Cengiz\u2019i de katman\u0131z\u0131 tarihi hakikate uygun bulmad\u0131\u011f\u0131m\u0131 s\u00f6ylemek isterim\u2026 Mo\u011follar ve T\u00fcrkler, \u0131rk ve ruh itibariyle birbirlerinden tamam\u0131yla ayr\u0131 idiler ve ayr\u0131ld\u0131lar. Mo\u011follarla T\u00fcrkleri ayn\u0131 \u0131rktan sayan eski telakkiler, yeni bulu\u015flar kar\u015f\u0131s\u0131nda bug\u00fcn \u00e7\u00fcr\u00fcm\u00fc\u015f ve tarihe g\u00f6m\u00fclm\u00fc\u015ft\u00fcr\u201d (Tekinalp, 1944: VI).<\/span><\/p>\n

Moiz Kohen Tekinalp\u2019in G\u00fcnaltay\u2019a cevab\u0131 ise \u015fu \u015fekildedir: \u201cEvvelemirde \u015furas\u0131n\u0131 belirtmek isterim ki kitab\u0131n hi\u00e7bir yerinde Cengiz\u2019in T\u00fcrk oldu\u011fu ve T\u00fcrklerle Mo\u011follar\u0131n ayni \u0131rka mensup olduklar\u0131 gibi bir iddia mevcut de\u011fildir\u201d diyerek Ural-Altay b\u00f6lgesinde binlerce y\u0131l beraber ya\u015fam\u0131\u015f kader birli\u011fi etmi\u015f halklar\u0131n \u201cT\u00fcrk ruhu\u201d bak\u0131m\u0131ndan \u201cT\u00fcrk\u201d kabul edileceklerini belirterek, T\u00fcrk, Mo\u011fol, Tatar isimlerinin \u00f6nemli olmad\u0131\u011f\u0131n\u0131, zaten o zamanlarda \u0131rka dayal\u0131 bir s\u0131n\u0131fland\u0131rman\u0131n da m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 belirtir. \u201cM\u00fc\u015fterek bir k\u00fclt\u00fcr hayat\u0131, milli ruhun te\u015fekk\u00fcl\u00fc \u00fczerine m\u00fcessir olabilirdi\u201d (Tekinalp, 1944: VI) demektedir. Burada milliyeti k\u00fclt\u00fcre dayal\u0131 a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131rken bir sonraki sayfada \u201cCengiz Han\u0131 dahi T\u00fcrk addeden ve hi\u00e7 olmazsa ana taraf\u0131ndan T\u00fcrk oldu\u011funu ileri s\u00fcren T\u00fcrkologlar da eksik de\u011fildir\u201d dedikten sonra bir a\u015fa\u011f\u0131daki paragrafta \u201c\u2026Cengiz \u0130mparatorlu\u011fu tamam\u0131yla T\u00fcrk ruhunun, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn T\u00fcrk t\u00fcre ve yasas\u0131n\u0131n muhassalas\u0131d\u0131r\u2026 Cengiz Yasas\u0131 namile maruf olan idari ve askeri amiller ve manevi kuvvetler T\u00fcrk ruhundan f\u0131\u015fk\u0131rm\u0131\u015ft\u0131r\u201d (Tekinalp, VII) s\u00f6zleriyle, kavram karga\u015fas\u0131 ve \u00e7eli\u015fkisi i\u00e7inde k\u0131vrand\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. \u00c7\u00fcnk\u00fc bir \u00f6nceki ifadesinde Cengiz Han\u0131n ana taraf\u0131ndan T\u00fcrk oldu\u011funu bir sonrakinde ise \u00f6nemli olan\u0131n k\u00fclt\u00fcr oldu\u011funu s\u00f6ylemektedir. Yukar\u0131da s\u00f6yledi\u011fimiz gibi bu t\u00fcr \u00f6rneklere s\u0131k\u00e7a rastlanabilir.<\/span><\/p>\n

Tekinalp\u2019te belkide en fazla tart\u0131\u015f\u0131lmas\u0131 gereken kavram T\u00fcrklerin dinle olan ili\u015fkisidir. \u00c7\u00fcnk\u00fc bazen \u201c\u0130slamiyet\u2019in T\u00fcrklerin kimli\u011fine uyumlu hale getirilmesi gerekti\u011fini\u201d s\u00f6ylerken, bazen de \u0130slam nedeniyle \u201catalar ruh\u201dundan uzakla\u015f\u0131ld\u0131\u011f\u0131n\u0131 iddia etmektedir. Mesela \u201cT\u00fcrkler \u0130slam dini sayesinde bug\u00fcne kadar atalar ruhunun izlerini muhafaza edebildiler. \u201cBuda\u201d mezhebini kabul etmi\u015f olan Mo\u011follar, H\u0131ristiyanl\u0131\u011fa intisap eden Macarlar Bulgarlar, Finler vesaire kadim Turanl\u0131 kavimler gibi atalar ruhunun izlerini b\u00fcsb\u00fct\u00fcn kaybetmi\u015flerdir\u201d (Tekinalp, 1944: VIII) diyerek \u0130slam\u2019\u0131n T\u00fcrkler i\u00e7in \u00f6nemini belirten yazarlar\u0131n g\u00f6r\u00fc\u015flerini nakletmi\u015ftir. Ancak a\u015fa\u011f\u0131da ifade edilece\u011fi \u00fczere o \u00f6zellikle ve \u00fcz\u00fclerek; T\u00fcrklerin \u0130slam dinine girmesiyle \u201catalar ruhundan\u201d uzakla\u015farak \u201csentetik ruh\u201d yap\u0131s\u0131na b\u00fcr\u00fcnd\u00fcklerini s\u00f6ylemektedir.<\/span><\/strong><\/p>\n

Tekinalp\u2019in fikirlerinin temelini te\u015fkil eden \u201catalar ruhu\u201d kavram\u0131 da kulland\u0131\u011f\u0131 di\u011fer bir\u00e7ok kavram gibi a\u00e7\u0131k de\u011fildir ve tam bir Yahudi mant\u0131\u011f\u0131yla koyu bir \u0131rk\u00e7\u0131l\u0131k ve fesat\u00e7\u0131l\u0131k alametidir. \u201cT\u00fcrklerde, ruh her \u015feyden evvel, atalardan kalan ve bug\u00fcnk\u00fc bilgilerimizle tamam\u0131yla kavran\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan (transcondentale)* bir \u015feydir. K\u00f6k\u00fc, as\u0131rlar\u0131n karanl\u0131klar\u0131na dal\u0131p kaybolan hususiyeti haiz, binlerce y\u0131ll\u0131k bir hayat\u0131n muhassalas\u0131d\u0131r. Bu muhassalay\u0131 insiyak (institink) (sevki tabii, yarat\u0131l\u0131\u015f gere\u011fi) tabiri ile ifade edebiliriz\u2026 Bu itibarla diyebiliriz ki, t\u00fcrk\u00fcn atalar ruhu, \u0131rk\u0131n kan\u0131nda mevcut olan ve muhit ve terbiyenin tesirinle tamamen ortadan kald\u0131r\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan, adeta insiyaki vas\u0131flardan v\u00fccut bulmu\u015ftur\u201d (Tekinalp, 1944: 28). S\u00f6zleri bunu g\u00f6stermektedir.<\/span><\/strong><\/p>\n

Tekinalp, \u201catalar ruhu\u201d, \u201cT\u00fcrk ruhu\u201d veya \u201cmilli ruh\u201d dedi\u011fi kavram\u0131 d\u00f6rt a\u015famada de\u011ferlendirirken \u015f\u00f6yle bir s\u0131ralamay\u0131 takip eder:<\/span><\/strong><\/p>\n

a) \u0130slam \u00f6ncesi d\u00f6nem:<\/strong> \u201c\u2026binlerce y\u0131l s\u00fcren bu merhalede, atalar ruhu Ural-Altay steplerinin potas\u0131nda yo\u011frulmu\u015ftur. Bu devreyi milli kahraman olan Mete ve Atila \u015fah\u0131sland\u0131r\u0131rlar. Bu, \u0130slamiyet\u2019ten \u00f6ncesi devredir\u201d (Tekinalp, 1944:2). Tekinalp atalar ruhuna \u00e7ok b\u00fcy\u00fck anlamlar verir. Ona g\u00f6re \u201cbir milletin manevi \u015fahsiyetinde \u00f6lmez ve de\u011fi\u015fmez olan \u015fey bu unsurdur\u201d (Tekinalp, 1944: XII). T\u00fcrklerin tarih sahnesindeki ba\u015far\u0131lar\u0131 \u201cT\u00fcrk gibi kuvvetli\u201d s\u00f6z\u00fcnden ziyade \u201c ruh kuvvetlerinin neticesidir\u201d (Tekinalp, 1944:1). B\u00f6ylece milletimize koyu bir \u0131rk\u00e7\u0131l\u0131k ve kafatas\u00e7\u0131l\u0131k \u015f\u0131r\u0131nga etmektedir.<\/span><\/p>\n

Hatta bazen daha ileri giderek, T\u00fcrkl\u00fck d\u00fc\u015f\u00fcncesini ve m\u00fcspet milliyet\u00e7ili\u011fi bile dejenere etmek \u00fczere: \u201cmilleti tan\u0131mlamada tek ba\u015f\u0131na dil, \u0131rk, din gibi fakt\u00f6rler yeterli de\u011fildir. Kendini T\u00fcrk hisseden ve \u00e7a\u011fda\u015f bat\u0131 de\u011ferlerine ba\u011fl\u0131 olarak T\u00fcrk gibi ya\u015fayan insanlar\u0131n meydana getirdi\u011fi en b\u00fcy\u00fck sosyal gruba T\u00fcrk milleti denir.\u201d Diyerek, T\u00fcrkleri dolayl\u0131 bi\u00e7imde Yahudile\u015ftirme gayretlerine giri\u015fmektedir.<\/span><\/p>\n

Di\u011fer yandan g\u00fcn\u00fcm\u00fczde AKP taraf\u0131ndan sahip \u00e7\u0131k\u0131lan ve \u00e7ok tart\u0131\u015f\u0131lan anayasal \u201cvatanda\u015fl\u0131k ba\u011flam\u0131ndaki T\u00fcrk kavram\u0131\u201d hakk\u0131nda da \u201cyeni T\u00fcrkiye, yurtta\u015flar\u0131n\u0131n t\u00fcm\u00fcn\u00fc ancak T\u00fcrk olarak tan\u0131r. Irktan T\u00fcrk olmayanlar, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fc benimseyerek T\u00fcrk kalabilirler\u2026 T\u00fcrk ulusal k\u00fclt\u00fcr\u00fcn\u00fc almak, K\u00fcrt, Laz, Ermeni, veya Yahudi k\u00f6kenini unutmak demek de\u011fildir\u201d (Tekinlap, 2004: 29-293) demektedir. Onun derdi, Yahudileri ve di\u011fer az\u0131nl\u0131k kesimleri T\u00fcrk g\u00f6sterip tahribatlar\u0131na k\u0131l\u0131f ge\u00e7irmektir.<\/span><\/p>\n

b) \u0130slamiyet d\u00f6nemi:<\/strong> Tekinalp T\u00fcrklerin \u0130slam\u2019\u0131 se\u00e7tikten sonra sentetik bir ruh dairesine girdiklerini de ifade etmektedir (Tekinalp, 1944: 133). \u00c7\u00fcnk\u00fc ona g\u00f6re T\u00fcrkler \u0130slam dinine girdikten sonra \u201c\u2026Atalar ruhu uzun bir k\u00fcsuf (kararma, \u00f6z\u00fcnden uzakla\u015fma) ge\u00e7irmi\u015ftir. Onun yerine, milletin manevi hayat\u0131 \u00fczerinde, sentetik (suni ve yapmac\u0131k) yahut \u0130slamlar aras\u0131 ad\u0131n\u0131 verdi\u011fimiz ruh hakim olmu\u015ftur\u201d. (Tekinalp, 1944: 3). \u201cK\u00fcsuf\u201d kelimesinin tam kar\u015f\u0131l\u0131\u011f\u0131 \u201cg\u00fcne\u015f tutulmas\u0131\u201d olup, ona g\u00f6re \u0130slamiyet T\u00fcrkler \u00fczerinde bir duraklamaya sebebiyet vermi\u015ftir. Bu gibi sabataist Yahudilerin ve Darwinist-Dinsiz sosyalistlerin Osmanl\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131 da, \u0130slama olan ba\u011fl\u0131l\u0131klar\u0131 nedeniyledir. Bu \u015ferli ve \u015feytani kesimin benimsedi\u011fi ama korkakl\u0131ktan dile getiremedi\u011fi \u015fey \u015fudur: iyi bir M\u00fcsl\u00fcman, art\u0131k T\u00fcrk de\u011fildir.. \u0130slam d\u00fc\u015fman\u0131 ve bat\u0131 hayran\u0131 herkes ise, T\u00fcrk say\u0131labilir!?<\/em><\/strong> \u0130slam dininin T\u00fcrkler \u00fczerindeki olumsuzlu\u011fu Cengiz hanla Timurlenk\u2019i kar\u015f\u0131la\u015ft\u0131rarak \u015f\u00f6yle demektedir. Cengiz han atalar ruhunun yasalar\u0131ndan hareket etti\u011fi i\u00e7in b\u00fcy\u00fck kahramanl\u0131klar elde ederken, Timur\u2019un ba\u015far\u0131s\u0131 dar bir alanda kal\u0131vermi\u015ftir. (Tekinalp, 1944: 75). B\u00f6ylece M\u00fcsl\u00fcman kimlikli Osmanl\u0131y\u0131 par\u00e7alayan Timur bile M\u00fcsl\u00fcmanl\u0131\u011f\u0131 dolay\u0131s\u0131yla k\u00f6t\u00fc g\u00f6r\u00fclmektedir.<\/em><\/strong> T\u00fcrklerin \u0130slam\u2019\u0131 se\u00e7ti\u011fi d\u00f6nemden Cumhuriyet\u2019e kadar olan d\u00f6nemi de \u201c\u2026T\u00fcrk milletinin takriben on as\u0131r ta\u015f\u0131d\u0131\u011f\u0131 sentetik ruh, \u015farktan gelme yabanc\u0131 n\u00fcfuzlar\u0131n bir haritas\u0131d\u0131r\u201d diyerek ele\u015ftirir (Tekinalp, 1944: 276). Fakat ayn\u0131 Tekinalp \u201cT\u00fcrk-\u0130slam k\u00fclt\u00fcr\u00fc asl\u0131na sad\u0131k kal\u0131nd\u0131\u011f\u0131 m\u00fcddet\u00e7e bir kalk\u0131nma amili olmu\u015ftur\u2026 E\u011fer \u0130slamiyet vaktinde yeti\u015fip Osmanl\u0131 T\u00fcrklerinin ruhunu, her t\u00fcrl\u00fc d\u0131\u015f tesirlere kar\u015f\u0131 korumam\u0131\u015f olsayd\u0131, onlar\u0131n ak\u0131beti de, belki az \u00e7ok Mo\u011follar\u0131n ak\u0131betine benzeyecekti\u201d ve T\u00fcrk atalar ruhunun \u00f6lmezli\u011fini ancak \u0130slamiyet sayesinde koruyabilmi\u015ftir (Tekinalp, 1944: 136, 124, 123) diyerek \u00e7eli\u015fkili tav\u0131rlar sergilemektedir.<\/span><\/p>\n

Bu y\u00fczden Moiz Tekinalp T\u00fcrk\u00fcn atalar ruhu ile \u0130slam dininin prensipleri birbirine \u00e7ok uyuyordu. Bu nedenle T\u00fcrklerin bir \u00f6zelli\u011fi de \u0130slam\u2019\u0131 se\u00e7en milletler aras\u0131nda \u201c\u2026 Muhammed dinini, kendi arzusuyla ve hi\u00e7bir tazyik kar\u015f\u0131s\u0131nda kalmadan kabul eden biricik millet olmas\u0131d\u0131r\u201d (Tekinalp, 1944: 117\u2013118) gibi r\u00fc\u015fveti kelam cinsinden s\u00f6zler ileri s\u00fcrmektedir. Tekinalp\u2019in bu g\u00f6r\u00fc\u015f\u00fc g\u00fcn\u00fcm\u00fczdeki baz\u0131 T\u00fcrk\u00e7\u00fclerin g\u00f6r\u00fc\u015fleriyle de \u00f6rt\u00fc\u015fmektedir. Ancak T\u00fcrklerin \u0130slam\u2019a ge\u00e7i\u015flerinin \u00fc\u00e7 as\u0131r ald\u0131\u011f\u0131n\u0131 ve Talas \u0131rma\u011f\u0131n\u0131n insan kan\u0131 akt\u0131\u011f\u0131n\u0131 s\u00f6yleyen baz\u0131 tarih\u00e7iler aksini s\u00f6ylemektedir. Di\u011fer yandan b\u0131rakal\u0131m din de\u011fi\u015ftirmeyi, mezhep de\u011fi\u015ftirmenin dahi ne kadar zor oldu\u011fu bilinmektedir. Ayr\u0131ca yar\u0131 g\u00f6\u00e7ebe bir halk\u0131n din anlay\u0131\u015f\u0131 ile yerle\u015fik hayata \u00f6zg\u00fc bir din anlay\u0131\u015f\u0131n\u0131n birbirleriyle ne kadar uyumlu oldu\u011fu da ayr\u0131 bir meseledir. Tart\u0131\u015f\u0131lmaz ger\u00e7ek ise \u015f\u00f6yledir: Bug\u00fcn, T\u00fcrklerin tamam\u0131na yak\u0131n\u0131 \u0130slam\u2019a girmi\u015ftir. \u0130slam f\u0131trat dinidir. \u0130slam\u2019dan ayr\u0131lanlar T\u00fcrkl\u00fcklerini de yitirmi\u015ftir.<\/em><\/strong><\/span><\/p>\n

Yukar\u0131daki sat\u0131rlar\u0131n yaz\u0131ld\u0131\u011f\u0131 yerden on be\u015f sayfa sonra Tekinalp \u201c10 uncu as\u0131rdan sonra T\u00fcrk camialar\u0131 \u0130slamiyet\u2019i kabule ba\u015flad\u0131ktan sonra, T\u00fcrk milletinin atalar miras\u0131 seciyesi, gitgide derin de\u011fi\u015fiklilere u\u011fram\u0131\u015ft\u0131r\u2026 T\u00fcrk h\u00fck\u00fcmdar\u0131 Satok Bogra han, ilk darbeyi vurmu\u015ftur. Ancak bundan, \u0130slamiyet\u2019in T\u00fcrk seciyesine ayk\u0131r\u0131 oldu\u011fu manas\u0131n\u0131 \u00e7\u0131karmamal\u0131d\u0131r\u201d (Tekinalp, 1944: 133) diyerek m\u00fcnaf\u0131kl\u0131\u011f\u0131n\u0131 gizleme gayretine girmektedir.<\/span><\/p>\n

Moiz Kohen Yahudisi Osmanl\u0131 toplumunu analiz ederken halkla saray aras\u0131ndaki fark\u0131 vurgulay\u0131p \u201ceski T\u00fcrklerin Tanr\u0131s\u0131 halk\u0131n ruhunda h\u00e2l\u00e2 ya\u015f\u0131yordu; milliyetlerinden tecerr\u00fct eden m\u00fcnevverlerle kat\u2019iyen birle\u015fmeyen halk s\u0131n\u0131flar\u0131na mensup insanlar camilerde g\u00f6r\u00fcn\u00fc\u015fte \u201cAllah\u201da ibadet ediyorlard\u0131, fakat ger\u00e7ekte i\u00e7in i\u00e7in, Tanr\u0131\u2019ya tap\u0131yorlard\u0131\u201d (Tekinalp, 1944: 155) diyerek T\u00fcrklerin zahiren m\u00fcmin, fiilen \u015eamanist oldu\u011funu s\u00f6yleyecek kadar iftira ve \u00e7arp\u0131tma sergilemektedir. .<\/span><\/strong><\/p>\n

\u0130slam dinine \u201cMuhammed dini\u201d, ifadesiyle peygamberimizi rast gele bir insan\u0131 tarif eder gibi ifade etmesi ve \u0130slam\u0131n ilahi vahye de\u011fil, Hz. Muhammed\u2019in kendi g\u00f6r\u00fc\u015flerine dayand\u0131\u011f\u0131n\u0131 ima etmesi, onun \u015feytani bir takti\u011fidir. Di\u011fer yandan Ziya G\u00f6kalp\u2019ten bahsederken de onun i\u00e7in: T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn peygamberi tabirini kullanacak kadar a\u00e7\u0131k vermi\u015ftir.<\/span><\/p>\n

Tekinalp\u2019teki bu durumu eserlerinin tamam\u0131nda ve her alanda g\u00f6rebiliriz. Bu nedenle yazd\u0131klar\u0131n\u0131n inand\u0131r\u0131c\u0131l\u0131\u011f\u0131 ve fikir da\u011f\u0131n\u0131kl\u0131\u011f\u0131 ortada \u00f6nemli bir sorun olarak s\u0131r\u0131t\u0131vermektedir.<\/span><\/p>\n

Sonu\u00e7 olarak Tekinalp\u2019in yukar\u0131daki d\u00fc\u015f\u00fcncelerinin kendi i\u00e7inde \u00e7eli\u015fkilerle dolu oldu\u011funu ve kas\u0131tl\u0131 bir sapt\u0131rma niyeti bulundu\u011funu s\u00f6ylemek yerindedir.<\/span><\/p>\n

c) Me\u015frutiyet devri:<\/strong> Tekinalp, asl\u0131nda Me\u015frutiyet devrini Tanzimat\u2019a kadar g\u00f6t\u00fcrmektedir.. \u00c7\u00fcnk\u00fc ona g\u00f6re, \u201cTanzimatla beraber, T\u00fcrkiye i\u00e7in yeni bir devre ba\u015flam\u0131\u015ft\u0131r ki bunu, gebelik devresi diye vas\u0131fland\u0131rmak gerekir. Bu devrenin sonunda yeni T\u00fcrkiye do\u011fdu\u201d (Tekinalp, 1944: 158). Demektedir.<\/span><\/p>\n

Tekinalp\u2019in Tanzimat hakk\u0131ndaki g\u00f6r\u00fc\u015flerini genel olarak \u015f\u00f6yle \u00f6zetleyebiliriz: Bilindi\u011fi gibi Tekinalp g\u00f6r\u00fcn\u00fc\u015fte bir T\u00fcrk milliyet\u00e7isidir. Fakat Tanzimat\u2019\u0131n iyi niyetle yap\u0131lmas\u0131na ra\u011fmen Tanzimat\u2019la h\u0131zlanan milliyet\u00e7ilik anlay\u0131\u015flar\u0131n\u0131n Osmanl\u0131n\u0131n da\u011f\u0131lma s\u00fcrecini h\u0131zland\u0131rd\u0131\u011f\u0131n\u0131 belirtir. Ona g\u00f6re milliyet\u00e7ilik bir \u201cate\u015f\u201dtir ve o ate\u015f Osmanl\u0131n\u0131n da\u011f\u0131lmas\u0131 i\u00e7in yak\u0131l\u0131vermi\u015ftir. Buna ra\u011fmen vatanseverler T\u00fcrk birli\u011finin kurulmas\u0131nda gecikmi\u015flerdir. Hatta ona g\u00f6re Tanzimat\u2019\u0131n en \u00f6nemli d\u00fc\u015f\u00fcn\u00fcr ve vatanseverlerinden Nam\u0131k Kemal bile sadece vatan sevgisini ve \u0130slamc\u0131l\u0131\u011f\u0131 savunmu\u015f, milli \u015fuurun yani T\u00fcrk ruhunun uyanmas\u0131 i\u00e7in bir gayret i\u00e7ine girmemi\u015ftir (Tekinalp, 1944: 160\u2013163).<\/span><\/p>\n

Yukar\u0131da belirtti\u011fimiz gibi Tanzimat Avrupa devletlerinin iste\u011fi ve bask\u0131lar\u0131 ve yerli Yahudi ve Ermenilerin katk\u0131lar\u0131 sonucu ger\u00e7eklemi\u015ftir. Ancak ona g\u00f6re \u201cbunun manas\u0131, kuzuyu kurda emanet etmek de\u011fil midir?\u201d diyerek Tanzimat\u2019\u0131n \u201cmemleketin umumi durumunda bir salahat yahut milletin iktisadi ve i\u00e7timai kalk\u0131nmas\u0131 gibi bir eser v\u00fccuda getirmi\u015f midir?\u201d diye sorduktan sonra \u201cbu, Tanzimat devri muas\u0131rlar\u0131n\u0131n bile, \u00fczerinde ittifak edemedikleri noktad\u0131r\u2026 Tanzimat\u0131n neticesi, memleket i\u00e7in faidesiz olmu\u015ftur\u201d (Tekinalp, 1944: 164\u2013165) diyerek \u201chem vuran hem a\u011flayan Yahudi tavr\u0131yla, yeni tahribatlar yapmak i\u00e7in eski tahribatlar\u0131n\u0131 k\u00f6t\u00fcleme yoluna gitmektedir. Fakat bir ba\u015fka yerde \u201cTanzimat hatt\u0131 h\u00fcmayunu ile ba\u015flayan serbestlik hareketi takriben \u00fc\u00e7 \u00e7eyrek as\u0131r devam s\u00fcrm\u00fc\u015f ve T\u00fcrk\u00e7\u00fcl\u00fck hareketinin inki\u015faf\u0131yla beraber olgunluk \u00e7a\u011f\u0131na girmi\u015ftir. Kemalist T\u00fcrkiye\u2019nin eseri olan milli hakimiyet, milletin kahramanlar\u0131 olan Atat\u00fcrk\u2019le \u0130n\u00f6n\u00fc taraf\u0131ndan \u015fahland\u0131r\u0131lm\u0131\u015f o olgunlu\u011fun semeresidir\u201d (Tekinalp, 1944: 171) diyerek Tanzimat\u2019\u0131n cumhuriyeti haz\u0131rlad\u0131\u011f\u0131n\u0131 belirtmektedir. Hatta ona g\u00f6re Tanzimat\u2019\u0131n eksik b\u0131rakt\u0131\u011f\u0131 alana \u201cMe\u015frutiyet ve T\u00fcrk\u00e7\u00fcl\u00fck hareketi vaktinde yeti\u015fmi\u015f b\u00f6ylece T\u00fcrk milli k\u00fclt\u00fcr\u00fcne Avrupa medeniyeti a\u015f\u0131layan Kemalizm\u2019in \u015fifal\u0131 eserine zemin haz\u0131rlam\u0131\u015ft\u0131r\u201d (Tekinalp, 1944: 172).<\/span><\/p>\n

Tekinalp\u2019e g\u00f6re \u201cJ\u00f6n-T\u00fcrk ihtilali, 1908 de, milleti esaretten kurtarm\u0131\u015f, fakat atalar ruhu zincire vurulmu\u015f olarak kalm\u0131\u015ft\u0131r\u201d (Tekinalp, 1944: 3). Tekinalp, \u0130ttihat ve Terakkicileri yer yer tenkit etmekle beraber, onlar\u0131n faaliyetlerinin T\u00fcrkiye Cumhuriyeti\u2019ni do\u011furdu\u011funa inan\u0131r.<\/span><\/p>\n

Tekinalp\u2019e g\u00f6re \u0130ttihat\u00e7\u0131lar\u0131n ba\u015far\u0131s\u0131zl\u0131klar\u0131nda as\u0131l neden, onlar\u0131n enerjilerinin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 sadece d\u00fc\u015fmanlarla sava\u015fmaya ay\u0131rd\u0131klar\u0131 i\u00e7in milli hakimiyeti kuracak bir te\u015fkilat ve lider kadrosundan mahrum olmalar\u0131d\u0131r. Oysa \u201cAtat\u00fcrk ve \u0130n\u00f6n\u00fc gibi milleti tek bir insan halinde pe\u015finde s\u00fcr\u00fcklemek salahiyetinde bir insan bulunsayd\u0131, Osmanl\u0131 tarihi ve dolay\u0131s\u0131yla cihan tarihi, herhalde ba\u015fka bir \u015fekil al\u0131rd\u0131\u201d (Tekinalp, 1944: 200) diyerek egosentrisizm yaparak Atat\u00fcrk ile \u0130n\u00f6n\u00fc\u2019ye ayn\u0131 karizmatik bir de\u011fer y\u00fcklemeye \u00e7al\u0131\u015fmaktad\u0131r. Oysa Atat\u00fcrk\u2019te \u0130n\u00f6n\u00fc\u2019de Osmanl\u0131 askeridir ve Osmanl\u0131n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc durduramam\u0131\u015flard\u0131r.<\/span><\/p>\n

Kald\u0131 ki Moiz Kohen Yahudisinin: \u0130n\u00f6n\u00fc gibi Milli M\u00fccadeleye zorla kat\u0131lm\u0131\u015f ve Atat\u00fcrk\u2019\u00fcn \u00f6l\u00fcm\u00fcnden sonra \u00f6teden beri savundu\u011fu Amerikanc\u0131 Mandac\u0131l\u0131\u011fa zemin haz\u0131rlam\u0131\u015f ve Atat\u00fcrk\u2019\u00fc; paralardan silerek, foto\u011fraf\u0131n\u0131 resmi dairelerden indirerek, na\u015f\u0131n\u0131 bile Etno\u011frafya m\u00fczesi mahzenlerinde bekleterek unutturmak suretiyle Kripto Yahudi cuntas\u0131n\u0131n uydurdu\u011fu Kemalizmi me\u015frula\u015ft\u0131rm\u0131\u015f bir ki\u015fiyle, Mustafa Kemal\u2019i ayn\u0131 kategoriye sokma ve e\u015fit stat\u00fc sa\u011flama gayreti de tam bir sahtekarl\u0131k ve sapt\u0131rmad\u0131r.<\/span><\/strong><\/p>\n

d). Moiz Kohen Tekinalp\u2019e g\u00f6re Atalar ruhunun dirilmeye ba\u015flad\u0131\u011f\u0131 devreyi Cumhuriyet temsil eder<\/strong> ve T\u00fcrklerin tekrar T\u00fcrkle\u015fmeye ve \u0130slamiyeti terk etmeye ba\u015flad\u0131\u011f\u0131 d\u00f6nemdir. Bu d\u00f6nemim fikir babas\u0131 kendi talebeleri Ziya G\u00f6kalp uygulay\u0131c\u0131lar\u0131 ise Atat\u00fcrk ile \u0130n\u00f6n\u00fc\u2019d\u00fcr (Tekinalp, 1944: 4\u20135)<\/span><\/p>\n

Bu tespitleri ge\u00e7ersizdir, \u00e7\u00fcnk\u00fc Atat\u00fcrk \u0130slam\u0131n temel inan\u00e7 ve ahlak esaslar\u0131na ba\u011fl\u0131 kalarak milli ve modern bir T\u00fcrkiye hayal etmektedir.<\/span><\/em><\/strong><\/p>\n

Tekinalp \u201catalar ruhu\u201d dedi\u011fi kavrama bazen \u00e7ok farkl\u0131 anlam y\u00fcklese de \u00f6zetle \u015funu s\u00f6ylemektedir: Atalar ruhu: \u201cFikrimizce milli ruhun esas\u0131 ve unsuru budur. Bir milletin, manevi \u015fahsiyetinde \u00f6lmez ve de\u011fi\u015fmez olan \u015fey bu unsurdur. Muhitlerin ve iklimlerin de\u011fi\u015fmesi, ola\u011fan\u00fcst\u00fc durumlar ve hadiseler, \u00e7e\u015fit \u00e7e\u015fit k\u00fclt\u00fcr tesirleri gibi amiller milletin ahlaki veya manevi g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fc \u015fu veya bu y\u00f6nde de\u011fi\u015ftirebilir; fakat ne olursa olsun atalar ruhunun izleri ebediyen kal\u0131r. Bu \u0131rk\u0131n tesiri veya kan\u0131n sesidir\u201d (Tekinalp, 1944: XII). G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Tekinalp \u0131rk\u00e7\u0131l\u0131k kavram\u0131na atalar ruhunu eklemektedir. \u201c(O m\u00fc\u015frik ve m\u00fcnaf\u0131klara) Ne zaman onlara: \u201cAllah\u0131n indirdi\u011fi (adil ve ahlaki kuralarla) uyun denilse, \u201cHay\u0131r, biz atalar\u0131m\u0131z\u0131 \u00fczerinde buldu\u011fumuz \u015feye (geleneklerimize) uyar\u0131z\u201d derler. (Peki) Ya atalar\u0131, ak\u0131ll\u0131ca davranmayan ve hidayeti de bulamayan kimseler idiyseler?\u201d (Bakara:170) gibi onlarca Kuran ayetinde haber verilen \u201c\u015fuursuzca baba ve ecdad\u0131n yolunu takip etme\u201d saplant\u0131s\u0131yla, Moiz Kohen Tekinalp\u2019in \u201cAtalar ruhu\u201d safsatas\u0131 ne kadar da benze\u015fmektedir.<\/em><\/strong> Fakat bu kavram\u0131 atalar ruhuna vurgu yapmak i\u00e7in de kullanm\u0131\u015f olabilir. \u00c7\u00fcnk\u00fc T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn peygamberi olarak adland\u0131rd\u0131\u011f\u0131 G\u00f6kalp\u2019e atfen \u0131rk kavram\u0131 hakk\u0131nda \u015fu s\u00f6zlerle sinsi gayretini gizleme gayretindedir: Irk kavram\u0131 yaln\u0131zca atlarda ve di\u011fer hayvanlarda aranabilir. \u0130nsanlar da esas olan k\u00fclt\u00fcrd\u00fcr, terbiyedir (Tekinalp, 1944: 96). \u201cMillet ne \u0131rki, ne kavmi, ne co\u011frafi ne siyasi ne de idari bir z\u00fcmre de\u011fildir. Millet lisanca, dince, ahlak\u00e7a ve bediiyat\u00e7a m\u00fc\u015fterek olan yani ayni terbiyeyi alm\u0131\u015f olan fertlerden m\u00fcrekkep bulunan bir z\u00fcmredir\u201d (Tekinalp, 1944: 215).<\/span><\/p>\n

Ancak bu ifadeler elbette yeterli ve samimi de\u011fildir, \u00e7\u00fcnk\u00fc Tekinalp\u2019in M\u00fcsl\u00fcman olmad\u0131\u011f\u0131 halde kendisini T\u00fcrk milletinin bir ferdi olarak ifade etmesi onun sinsi niyetinin ve sahtecili\u011finin belgesidir. <\/span><\/strong><\/p>\n

Tekinalp ve Kemalizm iddias\u0131<\/span><\/strong><\/p>\n

Moiz Kohen Tekinalp\u2019e g\u00f6re \u201cKemalist \u0130nk\u0131l\u00e2b\u0131n\u0131n ba\u015fl\u0131ca vazifesi (\u0130slam\u2019la \u015fekillenen) Osmanl\u0131 efendisi tipinin k\u00f6k\u00fcn\u00fc kurutmaktan ibarettir\u2019 (Tekinalp,1944: 241). Tekinalp\u2019in Kemalist anlay\u0131\u015f\u0131 bu c\u00fcmle ile yorumlan\u0131rsa as\u0131l niyeti belirginle\u015fir, ancak onun \u201catalar ruhu\u201d anlay\u0131\u015f\u0131n\u0131 dikkate ald\u0131\u011f\u0131m\u0131zda daha da anla\u015f\u0131l\u0131r hale gelir. \u201cAtalar ruhu, Atat\u00fcrk-\u0130n\u00f6n\u00fc \u00e7iftinin \u00f6lmez eserinde b\u00fct\u00fcn ihti\u015fam ile parlar. Bu eser ba\u015ftanba\u015fa esas\u0131n\u0131 Altay yaylar\u0131ndan alan ayn\u0131 nefha ile ayn\u0131 ruh ile me\u015fbudur\u201d. S\u00f6zleri kendisini ele vermektedir, \u00e7\u00fcnk\u00fc Atat\u00fcrk\u2019\u00fc de \u0130n\u00f6n\u00fc\u2019n\u00fcn ayar\u0131na d\u00fc\u015f\u00fcrmektedir. Tekinalp\u2019in Kemalizm adl\u0131 eserindeki \u201cKahrolsun \u015eeriat H\u00fck\u00fcmeti\u201d ana ba\u015fl\u0131\u011f\u0131nda yaz\u0131lan bu b\u00f6l\u00fcm 5 sayfadan olup ( toplam eser 319 sayfa) tamam\u0131nda \u0130slamiyet hakk\u0131nda a\u00e7\u0131k\u00e7a olumsuz ifade kullan\u0131lmaktan ziyade kafa buland\u0131rmaya \u00f6zen g\u00f6stermi\u015ftir<\/span><\/p>\n

G\u00fcn\u00fcm\u00fczdeki baz\u0131 T\u00fcrk\u00e7\u00fclerin, Moiz Kohen Tekinalp\u2019in Kemalizm adl\u0131 eseri hakk\u0131nda yap\u0131lan ele\u015ftirileri ise onun fikirlerinden \u00f6t\u00fcr\u00fc de\u011fil, ailesinin \u0130slam\u2019dan farkl\u0131 bir dini inanca mensubiyeti y\u00fcz\u00fcndendir. \u2018Ona g\u00f6re Kemalizm hi\u00e7 ku\u015fkusuz, bir dirili\u015f ve yenilenme e\u011filimidir (Tekinalp, 2004: 36). Bu ifadeden de anla\u015f\u0131ld\u0131\u011f\u0131 gibi o Kemalizm\u2019i T\u00fcrklerin atalar ruhuna y\u00f6neli\u015fi ve atalar ruhunun dirili\u015fi olarak g\u00f6stermektedir. Bilindi\u011fi \u00fczere Tekinalp atalar ruhunu en olumlu \u015fekilde de\u011ferlendirip benimsemi\u015ftir. Zaten ona g\u00f6re Kemalist anlay\u0131\u015f kendi \u00e7\u00f6mezleri olan Ziya G\u00f6kalp\u2019\u0131n fikirlerinden t\u00fcremi\u015ftir (Tekinalp, 2004: 55). Bunu \u201cAtat\u00fcrk de fikirlerimin babas\u0131 G\u00f6kalp\u2019t\u0131r diyerek \u00e7e\u015fitli konu\u015fmalar\u0131nda ifade etmi\u015ftir.\u201d Diyerek Mustafa Kemale mal etme gayretindedir.<\/span><\/p>\n

Moiz Kohen Tekinalp\u2019e g\u00f6re Kemalizm\u2019in siyasi y\u00f6n\u00fc \u015f\u00f6yle \u00f6zetlenebilir: \u201cKemalizm deyimi, sava\u015ftan sonraki yeni T\u00fcrkiye\u2019nin b\u00fct\u00fcn tarihini, T\u00fcrk devletinin eylem program\u0131n\u0131 ve T\u00fcrk ulusunun \u00f6nderinin saptad\u0131\u011f\u0131 ideale y\u00f6nelik olan hedeflerini i\u00e7ermektedir\u201d (Tekinalp, 2004: 36). B\u00f6ylece T\u00fcrklerin ve T\u00fcrkiye\u2019nin \u0130slam\u2019la ge\u00e7en b\u00fct\u00fcn tarihi, bir kalemde silinmektedir.<\/span><\/p>\n

Tekinalp, Kemalizm adl\u0131 eserinde adeta Ziya G\u00f6kalp\u2019\u0131n \u201cT\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Esaslar\u0131\u201d adl\u0131 eserinde ifade etti\u011fi \u201cdevlet\u00e7ilik, milliyet\u00e7ilik, ink\u0131l\u00e2p\u00e7\u0131l\u0131k, T\u00fcrk tarihinin kaynaklar\u0131\u201d ve benzeri g\u00f6r\u00fc\u015flerini daha siyasi bir s\u00f6ylem ile ifade etmi\u015ftir. Bu tav\u0131r o g\u00fcn\u00fcn \u015fartlar\u0131na g\u00f6re de\u011ferlendirildi\u011finde gayet olumlu bir siyasi tavr\u0131 yans\u0131t\u0131r. Zaten Cumhuriyet Halk Partisinin alt\u0131 oku da, Ziya G\u00f6kalp\u2019in \u2018T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Esaslar\u0131 \u2018 adl\u0131 eserindeki alt\u0131 ilkeden ibarettir. G\u00f6kalp\u2019in eserlerinde oldu\u011fu gibi Tekinalp\u2019 \u2018Kemalizm\u2019 adl\u0131 eserinde, Kemalizm\u2019in \u00f6z\u00fcn\u00fc ve dinamizmini \u201cT\u00fcrk Ulusalc\u0131l\u0131\u011f\u0131n\u0131n\u201d olu\u015fturdu\u011funu s\u00f6ylemektedir (Tekinalp, 2004: 273). Alparslan T\u00fcrke\u015f\u2019in \u201c9 \u0131\u015f\u0131k\u201d\u0131 ise bu alt\u0131 oka 3 ekleme yap\u0131lm\u0131\u015f halidir.<\/span><\/p>\n

Moiz Kohen nas\u0131l \u0130ran\u2019\u0131n g\u00fc\u00e7lenmesi T\u00fcrkiye\u2019yi bir Rus i\u015fgalinden korursa, T\u00fcrkiye\u2019nin ayakta kalmas\u0131 da \u0130ran i\u00e7in bir garantidir\u201d (Tekinalp-Landau, 1996: 228) kanaatindedir. Onun \u0130ran konusundaki bu g\u00f6r\u00fc\u015fleri de tamamen \u0131rk\u00e7\u0131 ve Siyonist hedeflidir. Ona g\u00f6re \u0130ran\u2019da hala hakim n\u00fcfus T\u00fcrklerden olu\u015fmakta olup, 1924\u2019e kadarda \u0130ran\u2019\u0131 T\u00fcrk hanedanlar\u0131 y\u00f6netmi\u015ftir. T\u00fcrkiye\u2019nin \u0130ran\u2019dan uzakla\u015fmas\u0131 oradaki T\u00fcrk n\u00fcfusunun Farsla\u015fma s\u00fcrecine h\u0131z vermi\u015ftir. Moiz Kohen Tekinalp\u2019in \u201cAzeriler eliyle \u0130ran\u2019\u0131 T\u00fcrkle\u015ftirme projesi\u201d bug\u00fcn ABD Yahudi Lobilerinin g\u00fcd\u00fcm\u00fcndeki Fetullah G\u00fclen\u2019in de hedefindedir.<\/em><\/strong><\/span><\/p>\n

Tekinalp bir T\u00fcrk Musevisi olarak T\u00fcrkiye\u2019deki Musevilerin ve T\u00fcrk olmayan di\u011fer sosyal cemaatlerin T\u00fcrkle\u015fmesi konusunda b\u00fcy\u00fck \u00e7abalar g\u00f6stermi\u015ftir. Ancak burada dikkat edilmesi gereken unsur onun T\u00fcrkle\u015ftirmeye verdi\u011fi anlam ve \u00f6nemdir. Mesela bir yerde \u201cT\u00fcrkleri T\u00fcrkle\u015ftirmek\u201d kavram\u0131ndan bahsetmektedir. Bu kavram Tekinalp\u2019in b\u00fct\u00fcn d\u00fc\u015f\u00fcncelerinin adeta merkezi yerindedir. Ona g\u00f6re T\u00fcrkiye\u2019deki insanlar\u0131 T\u00fcrkle\u015ftirmek demek onlar\u0131 \u0130slami \u015fuurdan soyutlay\u0131p asimile etmektir. Yani onlar\u0131 materyalist bir potada eritmek, sosyolojik bir ifadeyle \u0130slami ahlaktan uzak bir sosyal hayata adapte etmek ve Siyonizme hizmet\u00e7i hale getirmektir<\/span><\/strong><\/p>\n

T\u00fcrkle\u015ftirme politikas\u0131nda kripto Yahudili\u011fi \u00f6zendirerek Musevi vatanda\u015flar\u0131 esas alarak 10 madde belirlemi\u015ftir, bunlar \u015f\u00f6yle s\u0131ralanabilir;<\/span><\/strong><\/p>\n

    \n
  1. \u0130simlerinizi T\u00fcrkle\u015ftiriniz<\/span><\/li>\n<\/ol>\n

    2. Kendi aran\u0131zda anadilinizle, ama toplum i\u00e7inde T\u00fcrk\u00e7e konu\u015fmaya \u00f6zen g\u00f6steriniz.<\/span><\/p>\n

    3. Havralarda dualar\u0131n hi\u00e7 olmazsa bir k\u0131sm\u0131n\u0131 T\u00fcrk\u00e7e okumaya dikkat ediniz.<\/span><\/p>\n

    4. Mekteplerinizde T\u00fcrk\u00e7e e\u011fitim veriniz.<\/span><\/p>\n

    5. \u00c7ocuklar\u0131n\u0131z\u0131 memleket mekteplerine g\u00f6nderiniz.<\/span><\/p>\n

    6. Memleket i\u015flerine kar\u0131\u015f\u0131p \u00f6nemli mevkileri i\u015fgal ediniz.<\/span><\/p>\n

    7. T\u00fcrklerle d\u00fc\u015f\u00fcp kalkarak onlardan biri haline geliniz.<\/span><\/p>\n

    8. Cemaat ruhunu gizli ya\u015fay\u0131p, g\u00f6r\u00fcn\u00fcrde T\u00fcrk ve M\u00fcsl\u00fcman gibi hareket ediniz.<\/span><\/p>\n

    9. Milli iktisat sahas\u0131nda vazife-yi mahsusan\u0131z\u0131 yerine getiriniz, ekonomiyi ele ge\u00e7iriniz.<\/span><\/p>\n

    10. Hakk\u0131n\u0131z\u0131 biliniz, hedeflerinizden vazge\u00e7meyiniz.<\/span><\/p>\n

    Kemalizm konusunda yazd\u0131klar\u0131n\u0131n tamam\u0131nda; \u201cT\u00fcrklerin tarihin \u0130slamla\u015fma d\u00f6neminden beri \u00f6z de\u011ferlerini kaybetti\u011fini, bu de\u011ferlerin ancak Kemalizm anlay\u0131\u015f\u0131 ile yeniden ortaya \u00e7\u0131kaca\u011f\u0131n\u0131\u201d\u00a0 s\u00f6ylemektedir.<\/span><\/strong><\/p>\n

    Bu anlay\u0131\u015f\u0131 savunan Tekinalp, Sel\u00e7uklu ve Osmanl\u0131 tarihinde T\u00fcrk atalar ruhunun duraklamaya ba\u015flay\u0131p adeta bir tortu haline geldi\u011fini, yeni bir terminoloji ile ifade etmek gerekirse, bitkisel bir hayat yasad\u0131\u011f\u0131n\u0131 ifade etmektedir. Ancak hemen sonra hi\u00e7bir a\u00e7\u0131klama yapmadan \u201cCumhuriyeti kuran Osmanl\u0131 ayd\u0131nlar\u0131n\u0131n T\u00fcrklerin atalar ruhunu tekrar canland\u0131raca\u011f\u0131n\u0131\u201d s\u00f6yleyip \u00e7eli\u015fkiye d\u00fc\u015fmektedir.<\/span><\/p>\n

    O\u2019da \u00e7o\u011fu Yahudi as\u0131ll\u0131 son d\u00f6nem Osmanl\u0131 ayd\u0131nlar\u0131 gibi tek kurtulu\u015f ve \u00e7\u0131k\u0131\u015f yolu olarak Bat\u0131\u2019y\u0131 g\u00f6rd\u00fc\u011f\u00fcnden \u00e7arp\u0131k bir mant\u0131kla T\u00fcrk gen\u00e7lerinin Fransa, \u0130ngiltere, ABD gibi \u00fclkelere giderek oradan ilim \u00f6\u011frenmelerini ve \u00fclkelerine d\u00f6nmelerini \u00f6nerir (Tekinlap-Landau, 1996: 135\u2013136).<\/span><\/p>\n

    Moiz Kohen Tekinlap\u2019in \u00f6nemli bir metodik yan\u0131lg\u0131y\u0131 ve tahribat\u0131 da dil konusunda g\u00f6stermektedir. T\u00fcrk\u00e7ecilik anlay\u0131\u015f\u0131nda \u00e7ok a\u015f\u0131r\u0131 fikirler savunmaktad\u0131r ve canl\u0131 T\u00fcrk\u00e7eyi yozla\u015ft\u0131rma gayretindedir. Onun bu anlay\u0131\u015f\u0131n bir uzant\u0131s\u0131 olarak ortaya koydu\u011fu durum nedeniyle 1944 y\u0131l\u0131nda yay\u0131nlan \u201cT\u00fcrkl\u00fck Ruhu\u201d adl\u0131 eserini g\u00fcn\u00fcm\u00fcz T\u00fcrkiye\u2019sinde ya\u015fayan bir\u00e7ok insan\u0131n anlamas\u0131 m\u00fcmk\u00fcn de\u011fildir. Bunun en \u00e7arp\u0131c\u0131 \u00f6rne\u011fi de 1936 yay\u0131nlad\u0131\u011f\u0131 \u201cKemalizm\u201d adl\u0131 eserin \u00c7. Yetkin taraf\u0131ndan 1998\u2019de g\u00fcn\u00fcm\u00fcz T\u00fcrk\u00e7esine uyarlanm\u0131\u015f halidir.<\/span>[2]<\/span><\/a><\/p>\n

    Sonu\u00e7:<\/span><\/strong><\/p>\n

    Ulusalc\u0131l\u0131k ve ayd\u0131nlanmac\u0131l\u0131k k\u0131l\u0131f\u0131 alt\u0131nda M\u00fcsl\u00fcman T\u00fcrk halk\u0131n\u0131 \u0130slam\u2019dan ve Kur\u2019an ahlak\u0131ndan uzakla\u015ft\u0131r\u0131p yozla\u015ft\u0131rmay\u0131 ama\u00e7layan, Dinsiz ve Darwinist temelli, Kom\u00fcnizmi bu g\u00f6r\u00fcnt\u00fc alt\u0131nda yaymaya ve despotik yollarla iktidara ta\u015f\u0131maya \u00e7al\u0131\u015fan malum tak\u0131m\u0131n b\u00fct\u00fcn \u00e7abalar\u0131 beyhudedir.<\/span><\/strong><\/p>\n

    \u00d6nce, kendi ad\u0131na despotik ve dogmatik bir ideoloji uydurmak, bunu halk\u0131na zorla dayatmak ve ismini tabula\u015ft\u0131rmak gibi, hem olduk\u00e7a \u00f6nem verdi\u011fi akla hem de ahlaka ayk\u0131r\u0131 bir davran\u0131\u015f\u0131 Atat\u00fcrk\u2019e mal etmek, temelsiz ve ge\u00e7ersizdir.<\/span><\/strong><\/p>\n

    Kald\u0131 ki, bu s\u00f6zleri kendisi s\u00f6ylemi\u015f olsa bile, ne ifade etmektedir? \u0130slam\u2019\u0131 d\u0131\u015flamaya ve M\u00fcsl\u00fcman halk\u0131m\u0131za d\u00fc\u015fmanl\u0131\u011fa dayal\u0131 bir \u201cAyd\u0131nlanmac\u0131l\u0131k- Dini ve manevi inan\u00e7 ve ahlaktan soyunmac\u0131l\u0131k\u201d safsatas\u0131n\u0131 ve sap\u0131kl\u0131\u011f\u0131n\u0131 Atat\u00fcrk\u2019e mal ederek, bunlar\u0131n de\u011fer kazanaca\u011f\u0131 m\u0131 zannedilmektedir?..<\/span><\/strong><\/p>\n

    Farz\u0131 muhal (imk\u00e2ns\u0131z ve alakas\u0131z oldu\u011fu halde, haydi bir anl\u0131k b\u00f6ylesi iddialarda bulunmu\u015f kabul etsek bile), bunlar\u0131 Atat\u00fcrk s\u00f6yledi diye, Aziz Milletimizin Dininden ve de\u011ferlerinden vazge\u00e7ece\u011fini d\u00fc\u015f\u00fcnmek ahmakl\u0131k de\u011fil midir? \u015eimdi Ulusalc\u0131 tak\u0131lan Moiz Kohen gibi, asl\u0131n\u0131 ve amac\u0131n\u0131 gizleyecek kadar korkak ve kaypak Yahudilerin \u00e7\u00f6mezli\u011fini yapan suni sosyalist ve sahte Kemalist tak\u0131m\u0131n\u0131n, bu sinsi ve kirli niyetini sezen halk\u0131m\u0131z\u0131n, bunlardan \u015f\u00fcphelenip \u00fcrkerek, AKP gibi din istismarc\u0131lar\u0131n\u0131n ve devlet tahribat\u00e7\u0131lar\u0131n\u0131n ve yine Fetullah G\u00fclen gibi ABD ve AB emperyalizmi hizmetk\u00e2rlar\u0131n\u0131n ve Truva atlar\u0131n\u0131n pe\u015fine tak\u0131lmas\u0131 ka\u00e7\u0131n\u0131lmaz hale gelmektedir ve ulusalc\u0131l\u0131k- ayd\u0131nlanmac\u0131l\u0131k k\u0131l\u0131f\u0131yla dolayl\u0131 olarak AKP\u2019ye hizmet verilmekte, onlara mazeret ve me\u015fruiyet \u00fcretilmektedir.<\/span><\/strong><\/p>\n

    Bu cephede g\u00f6n\u00fcll\u00fc gayret g\u00f6steren; \u00fclkemize, milli birlik ve b\u00fct\u00fcnl\u00fc\u011f\u00fcm\u00fcze ve cumhuriyetimize y\u00f6nelik h\u0131yanetlere kar\u015f\u0131 cesaretle direnen iyi niyetli insanlar\u0131m\u0131z\u0131n, M. Tekinalp takma isimli Moiz Kohen gibi hain Yahudilerin zehirli fikirlerine hamall\u0131k yapt\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lmas\u0131 ve istismar arac\u0131 olarak kullan\u0131lmas\u0131 da, ger\u00e7ekten \u00fcz\u00fcnt\u00fc vericidir. \u00c7\u00fcnk\u00fc pek \u00e7ok yeti\u015fmi\u015f ve milli \u00e7\u0131karlar\u0131m\u0131z\u0131 ve sorunlar\u0131m\u0131z\u0131 kendine dert edinmi\u015f kaliteli ve kabiliyetli insan\u0131m\u0131z\u0131n birikim ve becerileri de maalesef b\u00f6ylece israf edilmektedir.<\/span><\/strong><\/p>\n

    \u00a0<\/span><\/strong><\/p>\n

    \u00a0<\/span><\/em><\/strong><\/p>\n

    \u00a0<\/span><\/strong><\/p>\n

    \u00a0<\/span><\/strong><\/p>\n


    <\/p>\n

    \n

    <\/span> <\/p>\n

    [1]<\/span><\/a> Ayd\u0131nl\u0131k, 23 May\u0131s 2010<\/span><\/p>\n

    [2]<\/span><\/a> Bak: Mustafa Aksoy- Munis Tekinalp (Moiz Kohen)<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

    Do\u011fu Perin\u00e7ek, Atat\u00fcrk\u2019\u00fcn \u00f6l\u00fcm\u00fcnden sonra, hatta hayat\u0131nda, ama Atat\u00fcrk\u2019e ra\u011fmen uydurulmaya ba\u015flanan, \u0130slami hayat\u0131 yozla\u015ft\u0131rmay\u0131 ve M\u00fcsl\u00fcman halk\u0131m\u0131z\u0131 dinden uzakla\u015ft\u0131rmay\u0131 ama\u00e7layan\u2026 \u00d6zellikle Yahudi ve Sabataist mason ittihat\u00e7\u0131 art\u0131klar\u0131 taraf\u0131ndan, Darwinist ve Marksist temelli dinsiz kom\u00fcnizme k\u0131l\u0131f olarak haz\u0131rlanan KEMAL\u0130ZM ideolojisinin Mustafa Kemal taraf\u0131ndan benimsendi\u011fini ispatlamak gayretiyle:<\/span><\/strong><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[112],"tags":[],"class_list":["post-1853","post","type-post","status-publish","format-standard","hentry","category-agustos-2010"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/1853","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=1853"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/1853\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=1853"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=1853"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=1853"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}