Huntington Belirtileri

An Outlook on International Relations from Islamic Perspective This study questions the prevalent position of exclusionist paradigm and the transformation of the notions and practices in International Relations (IR). Despite the efforts of the post-positivist critics, the discipline is still characterised by hegemonic and even racist feature of the exclusionist paradigm. As some argued, IR is mainly perceived as a self-referential Western and the Anglo-Saxon discipline designates its founding texts, its relevant actors, and its main concerns within the jealously biased self-interest-based boundaries of its own structure. Western-dominated and the self-referential structure of the discipline continues since the establishment of IR discipline after the first quarter of 20th century. This study aimed at shifting the Western focused IR theory by questioning whether generating a non-western particularly Islamic criticism to the discipline is possible or not. The Peace of Westphalia which is widely accepted as both a founding myth and milestone in IR is a starting point to understand why IR is still perceived as a Western discipline. The Peace of Westphalia has a great importance to depict both the origins of the basic concepts of IR and general view of the IR studies. Furthermore, we try to shed light on the effects of the Enlightenment as a project that has fundamentally changed all the social and political structures. The legacies of the Enlightenment have shaped international relations in in several ways. For example, assumptions of the mainstream IR theories are based on enlightenment thinking. It is widely accepted that any given set of dichotomies such as subject/ object, man/woman, fact/value, domestic/foreign and belief in progress and universalist claims are the legacies of the enlightenment. Although IR discipline has a centennial history, the IR is affected by the legacies of the enlightenment. The dominant positivist tendency in IR studies is a very clear sign of this effect. From the beginning of ’s IR studies has tended to flourish in order to escape from the Anglo-Saxon pattern which have highly dominated the IR studies from the very beginning of the early years of the discipline. However, it is not possible to argue that all the endeavours that aim to enrich the content and quantity of the IR studies have succeeded in changing the character of the Anglo-Saxon discipline. This study aims to examine the probability of an alternative Islamic perspective on IR studies and to respond whether there is a new route for IR from Islamic thinking. Therefore, basic assumptions of Islam on human, human nature, state, war and cooperation in international relations are emphasized. Although there has been a relative richness in IR theory with the contributions of the Post-positivism, it is not easy to argue that Islam or Islamic issues have been sufficiently dealt with in IR studies. Islam which is derived from the word “slm” meaning peace is a religion of peace. Nevertheless, it is still common usage to address Islam with the Dar Al-Harb and the concept of Jihad. Islam is generally perceived as being irrational, unscientific by the Western intellectuals or scholars while comparing or justifying their own beliefs. Thus, we acknowledge that there is a lack of ethical sensitivity and failure to exercise proper judgement in IR studies considering Islam. To put it clearly, the message of Islam is for the entire humankind and Allah is the God of the entire world and the Prophet Muhammad is a messenger for all human being. Islam unites the entire human race under one banner without any kind of discrimination. All people are descendants of Adam and Eve and they are all equal in any respect. According to Islam, man is not a wolf to man (homo homini lupus). Among humanity, there is no absolute other in İslam. Qur'an declares that the absolute other of humanity is Satan. Satan refused to respect Adam and defied Allah’s command to prostrate in front of humanity in the form of Adam. There lie the origins of the struggle between good and evil in the world, not between human beings in reality. Islam aims to set free all humanity from all rules and rulers, from all inner, internal and external threats, and to provide guarantee of life, happiness and victory for all human beings who keep struggling for the good cause. Therefore, Islam rejects any political reason or authority and any social fabric which are designed to seize or surrender humanity in the name of evils under different names including those who call themselves as Muslims. Islam accepts only humanity as the successor of Allah in the world.

ÖZ. Bu makale yıllarında, İstanbul’da Ermeni liselerinde eğitim görmüş yaş aralığındaki gençlerle gerçekleştirilen bir saha araştırmasının verilerine dayanmaktadır. Günümüz Ermeni gençliğini anlamayı, böylece Türkiye’de gençlik çalışmaları literatürüne bir gayrimüslim azınlık grubu gençliği üzerine yapılmış saha çalışmasının verileriyle katkı sunmayı hedeflemektedir. Makalede, Ermeni liselerinden mezun olan ve Ermenilerin yoğun yaşadığı semtlerde yaşayan gençler hedeflenerek, öncelikle günümüz Ermeni gençlerinin kimlik stratejilerinde mekânın, bir sosyalleşme ve kültür aktarımı alanı olarak okulun etkisi ölçülmek istenmiştir. Bunların yansıra, aile ve kilisenin, gençlerin Ermeni kültürüyle bağlantısında rolü anlaşılmaya çalışılmış, kolektif hafıza ve toplumsal travmaların gençlerin kimlik algıları üzerindeki etkisi sorgulanmıştır. Böylece, Ermenilerin dışa açıldıkları dönemde doğup büyüyen hem de Hrant Dink suikastı gibi Ermeni topluluğunda travma etkisi yapan olayları da deneyimleyen toplumsal kuşağın kimliği anlaşılmaya çalışılmıştır. Anahtar Kelimeler: Ermeni, Gençlik, Kimlik Algısı, Kimlik Stratejileri, Toplumsal Kuşak. BEING ARMENIAN YOUTH IN TODAY’S TURKEY: THE IDENTITY PERCEPTIONS, RESOURCES AND STRATEGIES OF ARMENIAN HIGH SCHOOLS’ GRADUATES IN ISTANBUL ABSTRACT. This article aims to contribute to youth studies field in Turkey through a case study conducted between on Armenian high school graduates among years old living in Istanbul’s neighbourhoods densely populated by Armenians. The article attempts to measure the influence of the school as socialization and cultural transmission context/space on the identity strategies of Armenian youth. The article also looks into the influence of family, church, communal relations, collective memories and traumas on the Armenian youth and questions their perception of being Armenian. Consequently, the article aims to understand a generation of Armenian youth who was not only born and raised in an era in which Armenian community was starting to open up, but also experienced traumatic events such as Hrant Dink’s assassination in Keywords: Armenian, Youth, Identity Perception, Identity Strategies, Social Generation.

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