Is Geography Destıny? -On the Effects of Place on the Formation of Identity and Mentality-

Mehmet Evkuran

Makale detayları

Is Geography Destıny? -On the Effects of Place on the Formation of Identity and Mentality-

Yazarlar:

Mehmet Evkuran

Yayıncı:

Hitit University

Ana Başlıklar:

Dini Araştırmalar (Diğer)

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue Din ve Coğrafya, pp.8-26

Belge Tipi:

Makale

Yayın Tarihi:

4/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001316465

pISSN:

2757-6949

Anahtar kelimeler:

Özet:

 It is seen that the phrase geography is destiny is highlighted in popular media or daily conversations at times. This phrase is often used to emphasize that living in a geography or, more limited area, a country is critical, important, or even privileged. It is not important whether this phrase attributed to Ibn KHaldun, who is considered the famous historian and founding father of sociology in Islam, really belongs to him. So it the phrase used here to emphasize a fatalistic perspective on the human-space relationship. In this study, which deals with what the thinker says about the founding, reflective or transformative effect of geography on human life and culture in the context of climate theory, the main principles of geography-culture and mind relations are discussed. and the process of geography as a bio-physical space as a source of cultural space is examined. The success of achieving balance and harmony between the dynamics of geography and the priorities of the mind in city-building policies is also to be discussed by using some examples. In modern times, Islamic geography is generally named with concepts such as Middle East, Central Asia, and Front Asia and this usage has been adopted by the Muslim world. It is a fact that a Eurocentrist political-ontology has dominated language and thought in the last few centuries, when the elements of civilization and power have shifted and the center of gravity of the world has shifted to the West. Edward Said critically analyzed how this transformation was reflected in political and social scientific discourses. Saids thoughts have inspired many studies. Research on Occidentalism is a product of these studies. The marginalizing mentality behind the attempts to read the place or geography politically-theologically and to be coded by attributing a certain cultural essence to people and its reflections on the opposite shore is a problem that deserves to be dealt with from a theological point of view. This study includes geo-political and theo-political analyzes through the implications and references of the phrase geography is destiny! and aims to reveal the functions and basic principles of the strategies that people use while perceiving themselves or the other in history and today, while attributing the quality they attribute to the place-geography they live in. In this study, the following methods are used; discourse, mentality analysis and deconstruction. Geography, as a spatial and material living environment, has a great impact on the lives of people and societies. According to the positivist and materialist point of view, the human is an object and, like all other objects, environmental factors determine it. Human mental activities are actually reflections of material interactions. Since man is an advanced machine, complex approaches must be used to explain his behaviors. There are different reasons for the interest in Ibn Khaldun in the modern period. The changing scientific paradigm in the West and the methodological search of newly formed disciplines gave priority to the factual. Ibn Khaldun may have found inspiration from the ancient world regarding the method that focuses on facts and material relations. The saying Geography is destiny is attributed to Ibn Khaldun in some popular texts. Similarly, in academic publications, Ibn Khalduns factual method is emphasized and his striking explanations in the disciplines of history, sociology and history are discussed. It is claimed that he defends a kind of strict determinism through geographical determinism. However, Ibn Khaldun distinguishes the principles of geography from the principles of history and society, and defends the idea that man is an active being that transforms as well as being an adaptable creature. He deals with changes in historical and social areas for reasons other than geographical factors. In his theory of climates, Ibn Khaldun argues that peoples physical and moral characteristics are formed by the effects of geography, and thinks that the lives of societies are shaped by the same factors. He supports his theory based on observations and concrete examples. In the historical and social field, he focuses on human factors. Accordingly, historical and social transformations occur with human factors. Asabiyyah, livelihoods, professions, traditions, politics and faith determine the behavior and life of societies.

 Zaman zaman popüler medyada ya da günlük konuşmalarda coğrafya kaderdir! sözünün öne çıkarıldığı görülmektedir. Bu söz çoğunlukla bir coğrafyada ya da daha sınırlı bir alan olarak bir ülkede yaşamanın ne kadar kritik, önemli ve hatta imtiyazlı olduğunu vurgulamak için kullanılmaktadır. Ünlü tarihçi ve sosyolojinin İslamdaki kurucu atası sayılan İbn Haldûna 1406 nispet edilen bu sözün gerçekten de ona ait olup olmadığı önemli olmaktan çıkmış, insan-mekân ilişkisine dair kaderci bir bakış açısı vurgulanır olmuştur. Bu görüşün, düşünürün iklimler teorisi bağlamında coğrafyanın insan hayatı ve kültür üzerindeki kurucu, yansıtıcı ya da dönüştürücü etkisine dair neler söylediğinin ele alındığı bu çalışmada, coğrafya-kültür ve zihin ilişkilerinin ana ilkeleri tartışılmaktadır. Biyo-fiziksel mekân olan coğrafyanın, kültürel mekâna kaynaklık etmesi süreci incelenmektedir. Şehir kurma politikalarında coğrafyanın dinamikleri ile zihnin öncelikleri arasında denge ve uyum sağlama başarısı, bazı örnekler bağlamında ele alınmaktadır. Modern zamanlarda İslam coğrafyası genelde Orta Doğu, Orta Asya, Ön Asya gibi kavramlarla nitelenmiş ve bu kullanım Müslüman dünya tarafından da benimsenmiştir. Medeniyet ve güç unsurlarının yer değiştirdiği ve dünyanın ağırlık merkezinin Batıya kaydığı son birkaç yüzyıllık süreçte dilde ve düşüncede Avrupa Merkezci bir politik-ontolojinin egemen olduğu bir gerçektir. Edward Said, bu dönüşümün politik ve sosyal bilimsel söylemlere nasıl yansıdığını eleştirel yaklaşımlarla analiz etti. Saidin düşünceleri pek çok çalışmaya da kaynaklık oluşturdu. Garbiyatçılık-Oksidentalizm başlıklı araştırmalar bu çalışmaların bir ürünüdür. Mekânın ya da coğrafyanın politik-teolojik okunması ve insanlara belirli bir kültürel öz atfedilerek kodlanması girişimlerinin arkasında yatan ötekileştirici zihniyetin ve onun karşı kıyıdaki yansımaları, teolojik açıdan ele alınmayı hak eden köklü bir sorundur. Bu çalışma, coğrafya kaderdir! sözünün imaları ve göndermeleri üzerinden jeo-politik ve teo-politik analizler içermekte ve insanların tarihte ve günümüzde kendini ya da ötekini algılama sürecinde mekâna-coğrafyaya nitelikler atfederken kullandığı stratejilerin çalışma tarzını ve temel ilkelerini ortaya koymayı amaçlamaktadır. Çalışmada söylem ve zihniyet analizi ve yapı sökümü yöntemleri kullanılmıştır. Mekânsal ve maddî bir yaşam ortamı olarak coğrafyanın insanların ve toplumların hayatı üzerinde büyük etkisi vardır. Pozitivist ve materyalist bakış açısına göre, insan bir cisimdir ve tüm cisimler gibi çevresel etkenler onu belirler. İnsanın zihinsel aktiviteleri de aslında maddesel etkileşimlerin yansımasıdır. İnsan gelişmiş bir makine olduğu için onun davranışlarını açıklamak için biraz karmaşık yaklaşımlar kullanılmalıdır. Modern dönemde İbn Haldûna yönelik ilgilerin farklı nedenleri vardır. Batıda değişen bilim paradigması ve yeni oluşan disiplinlerin yöntem arayışları olgusal olana ağırlık tanıdı. Olgusal ve maddesel olana odaklanan yöntem konusunda İbn Haldûnda kadim dünyadan gelen bir ilham bulunmuş olabilir. Coğrafya kaderdir sözü, bazı popüler metinlerde İbn Haldûna dayandırılmaktadır. Akademik yayınlarda da benzer şekilde İbn Haldûnun olgusal yöntemi vurgulanmakta tarih, sosyoloji ve tarih disiplinlerindeki çarpıcı açıklamaları ele alınmaktadır. Coğrafî determinizm üzerinden bir tür katı belirlenimciliği savunduğu ileri sürülmektedir. Oysa İbn Haldûn, coğrafyanın ilkeleri ile tarihin ve toplumun ilkelerini ayırmakta, insanın uyum sağlayan bir canlı olmasının yanında dönüştüren etkin bir varlık olduğu düşüncesini savunmaktadır. Tarihsel ve toplumsal alandaki değişimleri coğrafî etkenlerin dışındaki nedenlerle ele almaktadır. İklimler teorisinde, insanların bedensel ve ahlakî özelliklerinin coğrafyanın etkileri ile oluştuğunu ileri süren İbn Haldûn, toplumların yaşantılarının da yine aynı etkenlerle şekillendiğini düşünür. Gözlemlere ve somut örneklerle dayanarak bu teorisini destekler. Tarihsel ve toplumsal alanda ise beşerî etkenler üzerinde durur. Buna göre tarihsel ve toplumsal dönüşümler, beşerî etkenlerle oluşur. Asabiyet, geçim kaynakları, meslekler, gelenekler, siyaset ve inanç toplumların davranışlarını ve hayatını belirler.

 It is seen that the phrase geography is destiny is highlighted in popular media or daily conversations at times. This phrase is often used to emphasize that living in a geography or, more limited area, a country is critical, important, or even privileged. It is not important whether this phrase attributed to Ibn KHaldun, who is considered the famous historian and founding father of sociology in Islam, really belongs to him. So it the phrase used here to emphasize a fatalistic perspective on the human-space relationship. In this study, which deals with what the thinker says about the founding, reflective or transformative effect of geography on human life and culture in the context of climate theory, the main principles of geography-culture and mind relations are discussed. and the process of geography as a bio-physical space as a source of cultural space is examined. The success of achieving balance and harmony between the dynamics of geography and the priorities of the mind in city-building policies is also to be discussed by using some examples. In modern times, Islamic geography is generally named with concepts such as Middle East, Central Asia, and Front Asia and this usage has been adopted by the Muslim world. It is a fact that a Eurocentrist political-ontology has dominated language and thought in the last few centuries, when the elements of civilization and power have shifted and the center of gravity of the world has shifted to the West. Edward Said critically analyzed how this transformation was reflected in political and social scientific discourses. Saids thoughts have inspired many studies. Research on Occidentalism is a product of these studies. The marginalizing mentality behind the attempts to read the place or geography politically-theologically and to be coded by attributing a certain cultural essence to people and its reflections on the opposite shore is a problem that deserves to be dealt with from a theological point of view. This study includes geo-political and theo-political analyzes through the implications and references of the phrase geography is destiny! and aims to reveal the functions and basic principles of the strategies that people use while perceiving themselves or the other in history and today, while attributing the quality they attribute to the place-geography they live in. In this study, the following methods are used; discourse, mentality analysis and deconstruction. Geography, as a spatial and material living environment, has a great impact on the lives of people and societies. According to the positivist and materialist point of view, the human is an object and, like all other objects, environmental factors determine it. Human mental activities are actually reflections of material interactions. Since man is an advanced machine, complex approaches must be used to explain his behaviors. There are different reasons for the interest in Ibn Khaldun in the modern period. The changing scientific paradigm in the West and the methodological search of newly formed disciplines gave priority to the factual. Ibn Khaldun may have found inspiration from the ancient world regarding the method that focuses on facts and material relations. The saying Geography is destiny is attributed to Ibn Khaldun in some popular texts. Similarly, in academic publications, Ibn Khalduns factual method is emphasized and his striking explanations in the disciplines of history, sociology and history are discussed. It is claimed that he defends a kind of strict determinism through geographical determinism. However, Ibn Khaldun distinguishes the principles of geography from the principles of history and society, and defends the idea that man is an active being that transforms as well as being an adaptable creature. He deals with changes in historical and social areas for reasons other than geographical factors. In his theory of climates, Ibn Khaldun argues that peoples physical and moral characteristics are formed by the effects of geography, and thinks that the lives of societies are shaped by the same factors. He supports his theory based on observations and concrete examples. In the historical and social field, he focuses on human factors. Accordingly, historical and social transformations occur with human factors. Asabiyyah, livelihoods, professions, traditions, politics and faith determine the behavior and life of societies.

 It is seen that the phrase geography is destiny is highlighted in popular media or daily conversations at times. This phrase is often used to emphasize that living in a geography or, more limited area, a country is critical, important, or even privileged. It is not important whether this phrase attributed to Ibn KHaldun, who is considered the famous historian and founding father of sociology in Islam, really belongs to him. So it the phrase used here to emphasize a fatalistic perspective on the human-space relationship. In this study, which deals with what the thinker says about the founding, reflective or transformative effect of geography on human life and culture in the context of climate theory, the main principles of geography-culture and mind relations are discussed. and the process of geography as a bio-physical space as a source of cultural space is examined. The success of achieving balance and harmony between the dynamics of geography and the priorities of the mind in city-building policies is also to be discussed by using some examples. In modern times, Islamic geography is generally named with concepts such as Middle East, Central Asia, and Front Asia and this usage has been adopted by the Muslim world. It is a fact that a Eurocentrist political-ontology has dominated language and thought in the last few centuries, when the elements of civilization and power have shifted and the center of gravity of the world has shifted to the West. Edward Said critically analyzed how this transformation was reflected in political and social scientific discourses. Saids thoughts have inspired many studies. Research on Occidentalism is a product of these studies. The marginalizing mentality behind the attempts to read the place or geography politically-theologically and to be coded by attributing a certain cultural essence to people and its reflections on the opposite shore is a problem that deserves to be dealt with from a theological point of view. This study includes geo-political and theo-political analyzes through the implications and references of the phrase geography is destiny! and aims to reveal the functions and basic principles of the strategies that people use while perceiving themselves or the other in history and today, while attributing the quality they attribute to the place-geography they live in. In this study, the following methods are used; discourse, mentality analysis and deconstruction. Geography, as a spatial and material living environment, has a great impact on the lives of people and societies. According to the positivist and materialist point of view, the human is an object and, like all other objects, environmental factors determine it. Human mental activities are actually reflections of material interactions. Since man is an advanced machine, complex approaches must be used to explain his behaviors. There are different reasons for the interest in Ibn Khaldun in the modern period. The changing scientific paradigm in the West and the methodological search of newly formed disciplines gave priority to the factual. Ibn Khaldun may have found inspiration from the ancient world regarding the method that focuses on facts and material relations. The saying Geography is destiny is attributed to Ibn Khaldun in some popular texts. Similarly, in academic publications, Ibn Khalduns factual method is emphasized and his striking explanations in the disciplines of history, sociology and history are discussed. It is claimed that he defends a kind of strict determinism through geographical determinism. However, Ibn Khaldun distinguishes the principles of geography from the principles of history and society, and defends the idea that man is an active being that transforms as well as being an adaptable creature. He deals with changes in historical and social areas for reasons other than geographical factors. In his theory of climates, Ibn Khaldun argues that peoples physical and moral characteristics are formed by the effects of geography, and thinks that the lives of societies are shaped by the same factors. He supports his theory based on observations and concrete examples. In the historical and social field, he focuses on human factors. Accordingly, historical and social transformations occur with human factors. Asabiyyah, livelihoods, professions, traditions, politics and faith determine the behavior and life of societies.

Makale detayları

Is Geography Destıny? -On the Effects of Place on the Formation of Identity and Mentality-

Yazarlar:

Mehmet Evkuran

Yayıncı:

Hitit University

Ana Başlıklar:

Dini Araştırmalar (Diğer)

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue Din ve Coğrafya, pp.8-26

Belge Tipi:

Makale

Yayın Tarihi:

4/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001316465

pISSN:

2757-6949

Kalam

Geography

Bio-physical Space

Cultural Space

City

Ibn Khaldun.Kelâm

Coğrafya

Biyo-fizik Mekân

Kültürel Mekân

Şehir

İbn Haldûn.

Sayı

Makale detayları

Yazarlar: Mehmet Evkuran

Yayıncı: Hitit University

Ana Başlıklar: Dini Araştırmalar (Diğer)

Dergi: Hitit İlahiyat Dergisi Vol.23 Issue Din ve Coğrafya, pp.8-26

Belge Tipi: Makale

Yayın Tarihi: 4/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001316465

pISSN: 2757-6949

Sayı

Yazarlar:

Mehmet Evkuran

Yayıncı:

Hitit University

Ana Başlıklar:

Dini Araştırmalar (Diğer)

Dergi:

Hitit İlahiyat Dergisi Vol.23 Issue Din ve Coğrafya, pp.8-26

Belge Tipi:

Makale

Yayın Tarihi:

4/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001316465

pISSN:

2757-6949