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Diyanet İşleri Başkanlığı (DİB) kurulduktan 1960’lı yıllara kadar, oldukça dar bir görev alanına sahip olmuştur. Kurumun özellikle 1965’te çıkan kanundan sonra toplumsal hayata etkisi daha çok hissedilir hale gelmiş; regülatif yönü artmıştır. Siyasi iktidarların, dînî alanı kontrol etme, tanzim etme ve dinin toplumsal alan üzerindeki etkisinden yararlanma istekleri Kurumu güçlendiren temel unsurlardır. DİB etrafında temsil tartışmaları, Kurumun regülatif yönünün toplumsal alanda daha hissedilir hale geldiği 1960’lı yıllardan sonra başlamıştır. Öte yandan Aleviliğin, kentleşme sonrası aldığı yeni görürümler bu taleplerin temel itici faktörü olmuştur. Göç süreci Aleviliği derinden etkilemiş ve dini muhtevasına siyasal ve modernist yeni unsurlar eklemiştir. Bu süreç, kamusal alanda kimlik eksenli talepleri artırmıştır. Bu talepler, dini bir muhteva sergilemekle beraber daha çok modernizmin ürettiği kimlik eksenli bir görünüme işaret eder. 2000’li yıllar itibarıyla bu mesele, Avrupa Birliği ve İnsan Hakları Avrupa Mahkemesi’nin dâhil olduğu ulus ötesi boyutlar kazanmıştır. Son olarak, mesele 2015 yılında Yargıtay’ın verdiği bir kararla da iç hukukta yeni bir evreye taşınmıştır.
Since the establishment of the Divine Affairs (DIB) until the 1960s, it has had a very narrow field of duty. After the institution’s law, especially in 1965, the impact on social life has become more sensitive; the regulatory direction has increased. The desires of political powers to control the religious sphere, to thans and to take advantage of the influence of religion on the social sphere are the fundamental elements that strengthen the institution. The representative discussions around the DIB began after the 1960s when the regulatory aspect of the institution became more sensitive in the social field. On the other hand, the new sights that Alevilis received after urbanization have been the main driving factor of these demands. The immigration process has profoundly influenced Alevilis and has added new political and modernist elements to the religious glory. This process has increased the demand for identity axis in the public area. These demands indicate an identity-axis appearance produced by modernism while showing a religious mutuality. Since the 2000s, this issue has gained transnational dimensions, including the European Union and the European Court of Human Rights. Finally, the issue was moved to a new stage in domestic law by a judgment issued by the Court in 2015.
The Presidency of Religious Affairs had a narrow mandate from its establishment until the 1960s. Especially after a law that was enacted in 1965, the influence of this institution on social life has become much more concrete, and its regulative character has become stronger. The desires of political powers to control and regulate the religious field and utilise the influence of religion on society are among the factors that have strengthened the institution. Discussions of representation involving the Presidency of Religious Affairs have begun after the 1960s during which its regulative aspect has become more pronounced in society. On the other hand, the new outlooks that Alevism has gained after urbanisation have become the driving force for representative demands. The migration process has influenced Alevism deeply, and added new political and modernist elements to its religious content. This process has increased demands relating to identity in the public sphere. Although these demands contain a religious content, it more indicates an identity debate brought by modernism. As of the 2000s, this issue has gained international appearances involving the European Union and the European Court of Human Rights. Lastly, the issue has moved to a new level with a decree made by the Court of Cassation in 2015.
Journal Type : Uluslararası
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