Publication: Maddi-Manevi kalkınma: Necmettin Erbakan örneği
Abstract
Necmettin Erbakan’ın önderliğinde kurulan ve “Milli Görüş Hareketi” olarak adlandırılan MNP-MSP, Türkiye’de uzunca bir süredir devam eden modernleşme çabalarıyla birlikte kapitalist üretim ilişkilerinin farklı bir döneme evrildiği bir tarihsel süreçte ortaya çıkmış siyasal bir harekettir. Sermaye birikiminin ortaya çıkardığı çelişkilerin AP içinde bölünmelere neden olduğu bir ortamda büyük oranda küçük burjuvazinin esnaf, tüccar, çiftçi ve sanayici kesimlerinin temsilcisi ve sözcüsü olarak ortaya çıkan MNP-MSP, ülke içinde sermaye birikiminin tekelleşme sürecine bir tepki olarak doğmuştur. Erbakan’ın maddi kalkınma anlayışı dönem itibariyle içe yönelik birikim sürecine, üretken sermaye yatırımlarının artması için devletin önderliği gereğine ve dolayısıyla sistemin mantığına paralel gelişmiştir. Bu anlayış, çoğu yönüyle kendisinin “İstanbul’daki bir avuç Siyonist ve işbirlikçi” şeklinde çokça eleştirdiği büyük sermayenin çıkarlarıyla örtüşmüştür. 1980 sonrasında dışa yönelik birikim sürecinde ise “Milli Görüş”ü temsilen RP, “gerçek ve tek özel sektörcü parti, tek serbest piyasa partisi olarak ilan edilmiştir. Bu tutarsızlığın nedeni esas olarak Erbakan’ın bilim ve teknolojiyi geliştirme düşüncesinde ve maddi üretim sürecinde kapitalist model dışında başka bir projeksiyona sahip olmamasından kaynaklanmaktadır. Erbakan ve Milli Görüş Hareketi’nin manevi kalkınma anlayışı ise, kapitalizme eklemlenen bir toplumun sembolik yeniden üretimini, dolayısıyla kültür, ahlak ve toplumsal değer yargılarının şekillenişini sorun edinmektedir. Bu anlayış, Batı kapitalizminin ve modernizmin ürettiği toplumsal sorunlara İslamiyetin çözüm olacağını savunmuş ve İslami değerleri benimsemiş bir rejimde böylesi sorunların yaşanmayacağı iddiası üzerine kurulmuştur. Böylelikle Erbakan, manevi kalkınma sürecinde kültürel alana verdiği öncelik ile, sembolik kültürel sermayenin Batılı ve Hıristiyan değerlerden arındırılarak, milli ve İslami bir temelde yeniden üretilmesini esas almıştır. Böylece manevi kalkınma söylemi, yeni birikim yapılarını harekete geçirmede kültürel bir işleve sahip olmuştur. ii
National Order Party (NOP) and National Salvation Party (NSP) called as “National Outlook Movement” and were founded under the leadership of Necmettin Erbakan, is an political movement appeared in a period of time which capitalist affairs had been changed into a different stage in conjunction with the ongoing modernization efforts in Turkey. NOP-NSP appeared as a spokesman and representative of the bourgeoisie, craftsmen, merchants, farmers and manufacturers, in a period that the conflicts of the accumulation of capital caused dissociation in Justice Party (JP) and arose as a reaction to monopolization process of the accumulation of capital within the country. The concept of material development of Erbakan had developed in accordance with the internal/ domestic accumulation, with the requirement of the governmental leadership –in order to expand the productive capital investments- and consequently with the logic of the whole system. This conception, in many ways, got along with the interests of the capitalists who were charged with being a handful Zionist and collaborator in Istanbul by Erbakan. In the process the external accumulation of post- 1980, Welfare Party (WP), as a representative of National Outlook, was declared as an actual and only one open-market party supporting private sector. The pivotal reason for inconsistency in question is that Erbakan did not have any conception but capitalist model in order to develop scientific-technologic researches and the process of material production. The concept of the moral development of Erbakan and of the National Outlook Movement, however, is dealing with the symbolical reproduction of the capitalist society, and consequently with the formation of the culture, ethic and of the social value judgments. The concept in question defended the opinion that Islamism will be the solution for the social issues rose by Western capitalism and modernism and was grounded on the claim that these sorts of issues will not appear in a regime adopted Islamic values. In this way, Erbakan, with his priority of the cultural sphere, was predicated on the reproduction of symbolic cultural capital in a national and Islamic iii base by bowdlerizing the Westerner and Christian values. Consequently, the expression of moral development had a cultural function in order to arouse the new accumulations.
National Order Party (NOP) and National Salvation Party (NSP) called as “National Outlook Movement” and were founded under the leadership of Necmettin Erbakan, is an political movement appeared in a period of time which capitalist affairs had been changed into a different stage in conjunction with the ongoing modernization efforts in Turkey. NOP-NSP appeared as a spokesman and representative of the bourgeoisie, craftsmen, merchants, farmers and manufacturers, in a period that the conflicts of the accumulation of capital caused dissociation in Justice Party (JP) and arose as a reaction to monopolization process of the accumulation of capital within the country. The concept of material development of Erbakan had developed in accordance with the internal/ domestic accumulation, with the requirement of the governmental leadership –in order to expand the productive capital investments- and consequently with the logic of the whole system. This conception, in many ways, got along with the interests of the capitalists who were charged with being a handful Zionist and collaborator in Istanbul by Erbakan. In the process the external accumulation of post- 1980, Welfare Party (WP), as a representative of National Outlook, was declared as an actual and only one open-market party supporting private sector. The pivotal reason for inconsistency in question is that Erbakan did not have any conception but capitalist model in order to develop scientific-technologic researches and the process of material production. The concept of the moral development of Erbakan and of the National Outlook Movement, however, is dealing with the symbolical reproduction of the capitalist society, and consequently with the formation of the culture, ethic and of the social value judgments. The concept in question defended the opinion that Islamism will be the solution for the social issues rose by Western capitalism and modernism and was grounded on the claim that these sorts of issues will not appear in a regime adopted Islamic values. In this way, Erbakan, with his priority of the cultural sphere, was predicated on the reproduction of symbolic cultural capital in a national and Islamic iii base by bowdlerizing the Westerner and Christian values. Consequently, the expression of moral development had a cultural function in order to arouse the new accumulations.