Arka Sokaklar 625 Bölüm Full Izle

ÖZET 1517 yılında fethi tamamlanan Mısır yaklaşık 400 yıllık bir Osmanlı idaresi geçmişine sahiptir. Mısır, tarih boyunca dinamik bir siyasi geçmişe sahiptir. 1798 yılından itibaren Fransız işgali ile başlayan yeni süreç, Mısır’ı sorunlu bir coğrafya yaparken Mehmed Ali Paşa isyanları, İsmail Paşa’nın çalkantılı ve yanlış idaresi ve bunun sonucunda işgale evrilen siyasi karmaşa Osmanlı Devleti’ni hem iç siyasette zor durumda bırakmıştır. Devletin Mısır’daki otoritesinin aşınması, 1882 yılında Mısır’da İngiliz işgalini doğurmuştur. Bu yıl başlayan İngiliz işgali Mısır’da İngiliz sömürge rejiminin kurulması ile sonuçlanmıştır. 1914 yılına gelindiğinde ise bu sömürgenin hukuki olarak da temelleri oluşturulmuştur. İngilizler, bu işgali geçici bir hareket olarak ifade ediyor ve Mısır’ın askerî, mali, ekonomik ve siyasi olarak kendini müdafaa edecek duruma gelmesi şartlarını ileri sürüyordu. Mısır’daki İngiliz sömürge sisteminin mimarları ki, başta Lord Cromer (Sir Evelyn Baring) gelmektedir, bu denetim mekanizmasının kendilerine verdiği hareket alanı sayesinde Osmanlı Devleti’nin Mısır’daki hüküm ve nüfuzunu ortadan kaldıracak fırsatları birer birer yakalamışlardır ve Osmanlı Devleti’nin Mısır’daki konumunun üstünde-hukuki olarak olmasa da- fiilî bir konum elde etmişlerdir. 1883 yılında Mısır’a geldikten sonra Mısır’daki bütün sisteme nüfuz etmiş ve İngiltere’nin buradaki eli ayağı olmuştur. Mısır’a uzun vadeli bir programa göre yönettiği anlaşılan Lord Cromer’in bu programı oldukça geniş bir yelpazeye yaymıştır. Mısır’da kurulan sistem tam anlamıyla Lord Cromer’in eseri olmuştur. 1914 yılına kadar süren bu sistemin ana mimarı Lord Cromer olmuştur. 1890’lı yılların ortalarına gelindiğinde sistem tam anlamıyla oturmuş ve Mısır’ın İngiliz sömürge sisteminin bir parçası haline getirilmesini sağlamıştır. Bunu, Cromer’in belirli aralıklarla hazırladığı raporlardan açıkça anlamaktayız. Biz de bu raporlardan 1892, 1893, 1898,1899 ve 1904 tarihlileri ışığında İngiliz sömürge sisteminin paradigmaları üzerinden Mısır’daki değişimi ele alacağız. Bu değişimleri tablolarla destekleyeceğiz. Anahtar Kelimeler: Mısır Meselesi, 1982 Mısır’ ın İşgali, Osmanlı Devleti, İngiltere, Lord Cromer, Mısır’ da İngiliz Yapılanması. ABSTRACT Egypt, since its conquest in 1517, was under Turkish administration for 400 years, with its political dynamism throughout the history. While the new period starting with French invasion of 1798 made Egypt a problematic geography, rebellions of Mehmed Ali Pasha and unsteady, and erroneous administration of Ismail Pasha and as a result of these, rising political turmoil left Ottoman Empire in a different situation in both national and international politics. Also, the weakness of the state authority in Egypt paved the way for the British invasion in 1882 and this invasion turned into the establishment of the colonial regime. When it comes to the year 1914, the legal base for this colonization had already been created. British Empire was evaluating this invasion as a temporary situation and stipulating Egypt’s military, economic and political advancement. The notables of the British colonization of Egypt, one of which was Lord Cromer (Sir Evelyn Baring), with the opportunities that were given by this control mechanism, were able to diminish Ottoman’s authority and influence on Egypt and therefore, they were also able to create a superior legal position to Ottoman’s. In addition to these, with the year 1883, they had already penetrated to the whole system in Egypt. Lord Cromer, whose intention was apparently to administrate Egypt with a long run plan, was the key person in integrating Egypt into the British colonial system, as it could be easily understood from the reports that were prepared by him at certain intervals. In this paper, we will be using some of these reports which are the ones dated 1892, 1893, 1898, 1899, and 1904, and in the light of these we will try to understand the changes in Egypt with respect to British colonial system’s paradigms and we will support our study with the charts prepared by Lord Cromer. Keywords: Egypt Issue, 1982 Invasion of Egypt, Ottoman Empire, Britain, Lord Cromer, British Structuring in Egypt.

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 1990’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.