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Sibel \u00d6zbudun<\/span><\/b><\/p>\n \u201cSana s\u00f6yledi\u011fim yerdeyiz \u015fimdi;<\/p>\n Ak\u0131l hazinelerini yitirdikleri i\u00e7in<\/p>\n Ac\u0131 \u00e7ekenleri g\u00f6receksin.\u201d(2)<\/p>\n (Bu sunum, cemaatlerin asimetrik g\u00fc\u00e7 ili\u015fkileri i\u00e7erisine yerle\u015fti\u011fi Bat\u0131 Avrupa\u2019daki -\u00f6zellikle g\u00f6\u00e7men i\u015f\u00e7ilerin- etnik cemaat olu\u015fum s\u00fcre\u00e7leri \u00fczerine kimi g\u00f6zlemlerden \u00e7\u0131karsanan sonu\u00e7lar\u0131 tart\u0131\u015fmay\u0131 hedeflemektedir.<\/p>\n Onlar\u0131n deneyimleri bizlere, ger\u00e7ek durumlardaki toplumsal ve iktisadi e\u015fitsizlikleri g\u00f6rmezden gelen \u00e7okk\u00fclt\u00fcrc\u00fcl\u00fck s\u00f6yleminin, bu cemaatlerin kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fu toplumsal, siyasal ve iktisadi haks\u0131zl\u0131klar\u0131 artt\u0131rabilece\u011fini g\u00f6stermektedir. Sunumda samim\u00ee ve ilgili olma sav\u0131ndaki kimlik s\u00f6yleminin etnik cemaat ile i\u00e7erisinde yer ald\u0131\u011f\u0131 geni\u015f toplum aras\u0131ndaki asimetrik iktisadi ve siyasal kar\u015f\u0131la\u015fmalar\u0131 sorunsalla\u015ft\u0131rmas\u0131 gerekti\u011fi \u00f6ne s\u00fcr\u00fcl\u00fcyor. Pek \u00e7ok Latin Amerika \u00fclkesinde g\u00f6r\u00fclen, k\u00fclt\u00fcrel gruplar\u0131 bir yandan kendi k\u00fclt\u00fcrlerini s\u00fcrd\u00fcr\u00fcp geli\u015ftirmeye te\u015fvik ederken ayn\u0131 zamanda k\u00fclt\u00fcrel gruplar aras\u0131nda yo\u011fun etkile\u015fimi de destekleyen ve ge\u00e7im kaynaklar\u0131na eri\u015fim s\u00fcre\u00e7lerini demokratikle\u015ftirerek en zay\u0131flara ses veren hareket tarz\u0131n\u0131n ge\u00e7erli bir se\u00e7enek oldu\u011fu savunuluyor.)<\/p>\n Kagarlitsky\u2019nin (2000) de dikkati \u00e7ekti\u011fi \u00fczere, g\u00fcn\u00fcm\u00fcz\u00fcn \u201ckimlik tart\u0131\u015fmalar\u0131\u201dn\u0131n pek az\u0131, toplum i\u00e7erisinde servet ve iktidar gibi kritik kaynaklar\u0131n da\u011f\u0131l\u0131m\u0131 sorunuyla ilgileniyor, bir ba\u015fka deyi\u015fle kimlik\/etnisite ile s\u0131n\u0131f aras\u0131ndaki ili\u015fkileri sorgulamaya\/kurmaya g\u00f6n\u00fcll\u00fc g\u00f6z\u00fck\u00fcyor. Oysa kimlik\/etnisitenin g\u00f6r\u00fcn\u00fcr oldu\u011fu (ya da az-\u00e7ok gerilimli bir bagaj olu\u015fturdu\u011fu) her durum, ayn\u0131 zamanda e\u015fitsiz iktisad\u00ee-siyasal ili\u015fkilerin damgas\u0131n\u0131 ta\u015f\u0131r. (\u201cK\u00fclt\u00fcrler aras\u0131nda ne zaman \u00e7eli\u015fkili ve e\u015fitsiz bir kar\u015f\u0131 kar\u015f\u0131ya geli\u015f yer alsa, i\u015fgal, s\u00f6m\u00fcrgecilik veya ileti\u015fimin geli\u015fkin bi\u00e7imleriyle de olsa, k\u00fclt\u00fcrel kimlik ortaya \u00e7\u0131kar\u201d diyor Larrain (1995: 197)) \u015eu h\u00e2lde k\u00fclt\u00fcr ve k\u00fclt\u00fcrel kimli\u011fi, b\u00fcnyesinde bi\u00e7imlendikleri iktisad\u00ee-siyasal ili\u015fki ve \u00e7at\u0131\u015fk\u0131lardan yal\u0131tlayarak, \u00f6rne\u011fin ay\u0131rt edici bir payla\u015f\u0131lan g\u00f6sterenler\/simgeler dizini olarak ele alan k\u00fclt\u00fcralist yakla\u015f\u0131mlar, kaynaklar\u0131n payla\u015f\u0131m\u0131ndaki e\u015fitsizlik sorunu \u00fczerinden atl\u0131yor, demektir.<\/p>\n Avrupa uluslar\u0131 aras\u0131ndaki rekabet ve \u00e7at\u0131\u015fmalar ortam\u0131nda bi\u00e7imlenen XIX. y\u00fczy\u0131l milliyet\u00e7ili\u011fi, k\u00fclt\u00fcr\/ekonomi-politik ili\u015fkisinin \u00fczerinden atlamaya elveri\u015fli ideolojik geri-beslemeyi sa\u011flam\u0131\u015ft\u0131r; etnik kimliklerin, \u201cd\u0131\u015f\u201dlar\u0131yla kavgal\u0131, ama kendi i\u00e7lerinde \u00e7eli\u015fkisiz\/\u00e7at\u0131\u015fk\u0131s\u0131z olarak tasarlanmalar\u0131 ise, daha \u00e7ok postmodernist \u201cElveda Proletarya\u201d h\u00e2let-i ruhiyesiyle ba\u011flant\u0131l\u0131 g\u00f6z\u00fckmekte:<\/p>\n \u201cS\u0131n\u0131f hareketlerinin hem erimi hem de siyasal kapsam\u0131 konusunda giderek artan bir amnezi s\u00f6z konusu; esas olarak i\u015fyerinde ortaya \u00e7\u0131kan ve g\u00fcn\u00fcm\u00fcz\u00fcn s\u0131na\u00ee \u00fcretim sistemi taraf\u0131ndan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde a\u015f\u0131lm\u0131\u015f olan iktisad\u00ee \u00e7\u0131karlara ili\u015fkin m\u00fccadeleler olarak an\u0131msan\u0131yorlar. Onlar\u0131n \u00f6l\u00fcm\u00fc, kimi analizcilere g\u00f6re (Escobar; Touraine), enerjilerin siyasal m\u00fccadelenin, \u00f6zellikle etnik sorunlar etraf\u0131nda (yo\u011funla\u015fan -\u00e7.) daha karma\u015f\u0131k ve farkl\u0131la\u015fm\u0131\u015f bi\u00e7imlerine, \u2018yeni toplumsal hareketler\u2019e y\u00f6nelmesine olanak sa\u011flad\u0131.\u201d (Pratt 2003: 2).<\/p>\n Oysa vurgulad\u0131\u011f\u0131m\u0131z gibi; k\u00fclt\u00fcrel gruplar \u00e7eli\u015fkilerden ar\u00ee, uyumlu, vb. kendilikler de\u011fildir. \u00c7\u00fcnk\u00fc niha\u00ee olarak bir k\u00fclt\u00fcr\u00fcn ta\u015f\u0131y\u0131c\u0131lar\u0131, aktar\u0131c\u0131lar\u0131, tan\u0131mlay\u0131c\u0131lar\u0131, yorumcular\u0131 vb. – insanlard\u0131r, \u00fcretim-b\u00f6l\u00fc\u015f\u00fcm ili\u015fkileri i\u00e7erisindeki, kaynaklara eri\u015fmeye, \u00e7\u0131karlar\u0131n\u0131 ya\u015fama ge\u00e7irmeye \u00e7al\u0131\u015fan insanlar. Kapitalizm ko\u015fullar\u0131nda insanlar aras\u0131ndaki ili\u015fkilerde rekabet ve \u00e7at\u0131\u015fma, normdur. \u00d6zellikle \u201cetnik\/k\u00fclt\u00fcrel cemaatler\u201d s\u00f6z konusu oldu\u011funda g\u00f6zden ka\u00e7an, bunlar\u0131n iktidar, iktisad\u00ee konum, otorite, toplumsal stat\u00fc vb. a\u00e7\u0131s\u0131ndan farkl\u0131la\u015fm\u0131\u015f ve \u00e7at\u0131\u015fmal\u0131 kendilikler oldu\u011fudur. Ve \u201ckimlik\u201din nas\u0131l tan\u0131mlanaca\u011f\u0131, i\u00e7inin nas\u0131l doldurulaca\u011f\u0131, grubun kendini nas\u0131l \u201ctahayy\u00fcl etmesi\u201d gerekti\u011fi, genellikle grup i\u00e7indeki elit(ler) taraf\u0131ndan \u00e7izilir.(3)<\/p>\n Az\u0131nl\u0131k grubunun i\u00e7inde yer ald\u0131\u011f\u0131 geni\u015f toplum taraf\u0131ndan d\u0131\u015flanmas\u0131, tahakk\u00fcm alt\u0131nda bulunmas\u0131, yani e\u015fitsiz iktisad\u00ee-siyasal-toplumsal ili\u015fkiler i\u00e7erisinde konumlanmas\u0131, onun kendi i\u00e7ine kapanmas\u0131na, yani \u201cgeleneksel\u201d i\u00e7 hiyerar\u015filerin peki\u015fti\u011fi bir mek\u00e2n olarak etnik cemaatlerin olu\u015fmas\u0131na katk\u0131da bulunmaktad\u0131r. B\u00f6ylesi durumlarda genellikle \u201cd\u0131\u015far\u0131s\u0131\u201d, yani egemen\/ba\u015fat toplum ile m\u00fczakereleri y\u00fcr\u00fcten konumdaki (dinsel ya da sek\u00fcler) \u00f6nderler, simsarlar (ki \u00e7o\u011funlukla ekonomik bir g\u00fcce de sahiptirler) otorite konumlar\u0131n\u0131 peki\u015ftirirken, cemaatin \u201cg\u00fc\u00e7s\u00fczleri\u201dni (kad\u0131nlar, gen\u00e7ler, \u00e7ocuklar, yoksullar\u2026) bast\u0131rman\u0131n zeminini olu\u015fturmaktad\u0131r. \u201cD\u0131\u015far\u0131s\u0131\u201d ile gerilimli ili\u015fkiler, iktisad\u00ee-siyasal \u00e7eli\u015fkilerin \u201cMedeniyetler\/Dinler \u00e7at\u0131\u015fmas\u0131\u201d olarak serimlendi\u011fi \u00e7at\u0131\u015fk\u0131 ortamlar\u0131, \u201ccemaat\u201din en \u201c\u00f6zsel\u201d \u00f6zelliklerinin (genellikle dinsel referanslar) bu simsarlar eliyle se\u00e7ilip vurgulanmas\u0131 ve \u201cd\u0131\u015f\u201da kar\u015f\u0131 oldu\u011fu kadar, \u201ccemaat\u201din di\u011fer \u00fcyeleri \u00fczerinde bir bask\u0131 unsuru olarak kullan\u0131lmas\u0131n\u0131 getirir. \u0130\u00e7erisinde ya\u015fanan \u00fclke tehlike ve bilinmezliklerle dolu bir \u201cd\u00fc\u015fman topra\u011f\u0131\u201d olarak alg\u0131land\u0131\u011f\u0131 ve\/veya temsil edildi\u011fi s\u00fcrece, kad\u0131nlar\u0131n \u00e7al\u0131\u015fmas\u0131, gen\u00e7lerin e\u015flerini \u00f6zg\u00fcrce se\u00e7mesi, k\u0131z \u00e7ocuklar\u0131n soka\u011fa \u00e7\u0131kmas\u0131 vb. d\u0131\u015far\u0131dan i\u00e7eriye y\u00f6nelik tehditler olarak alg\u0131lan\u0131r ve \u201ccemaat\u201d i\u00e7eri do\u011fru b\u00fcz\u00fclerek muhafazak\u00e2rl\u0131k dozaj\u0131n\u0131 durmaks\u0131z\u0131n artt\u0131r\u0131r. Uluslar aras\u0131ndaki gerilim ve \u00e7at\u0131\u015fman\u0131n mant\u0131\u011f\u0131, etnik grup(lar) ile i\u00e7erisinde yer ald\u0131\u011f\u0131 ulus-devlet aras\u0131nda tekrarlanmaktad\u0131r.<\/p>\n Ger\u00e7ekte, en az\u0131ndan g\u00f6\u00e7menler s\u00f6z konusu oldu\u011funda, \u201ccemaatle\u015f(tir)me\u201d s\u00fcre\u00e7lerinin kapitalizm a\u00e7\u0131s\u0131ndan yararlar\u0131, tart\u0131\u015fmas\u0131zd\u0131r. Wallerstein (1995: 106-107), g\u00f6\u00e7menlerin kendi k\u00fclt\u00fcrlerinde sosyalle\u015ftirilmelerini sa\u011flayan \u00e7okk\u00fclt\u00fcrc\u00fc uygulamalar\u0131n, (talepk\u00e2rl\u0131k d\u00fczeyi d\u00fc\u015f\u00fck, uysal, d\u00fc\u015f\u00fck \u00fccretlere ve elveri\u015fsiz \u00e7al\u0131\u015fma ko\u015fullar\u0131na raz\u0131 bir i\u015fg\u00fcc\u00fc bi\u00e7imlendirmedeki ve bunun \u00fclke i\u00e7erisindeki \u00fccretlerini a\u015fa\u011f\u0131ya \u00e7ekmedeki rol\u00fcyle -b.n.) kapitalizmin hiyerar\u015fik ger\u00e7ekli\u011finin me\u015frula\u015ft\u0131r\u0131lmas\u0131na nas\u0131l katk\u0131da bulundu\u011funa i\u015faret eder.<\/p>\n \u00d6te yandan, sosyal dayan\u0131\u015fmada refah devletinin rollerinden baz\u0131lar\u0131n\u0131 \u00fcstlenebilen cemaat yap\u0131s\u0131n\u0131n sosyal harcamalar\u0131 d\u00fc\u015f\u00fcr\u00fcc\u00fc rol\u00fc ve etniler aras\u0131 rekabetin kapitalist sistemi dinamize edici y\u00f6nleri de vurgulanmal\u0131d\u0131r. Etnisitenin yeniden de\u011fer kazanmas\u0131n\u0131n, neo-liberal y\u00f6neli\u015fin \u201csosyal\/refah devleti\u201d kavram\u0131n\u0131n a\u015f\u0131nd\u0131rarak yurtta\u015flar\u0131n sosyal g\u00fcvencelerini minimize etti\u011fi (ya da baz\u0131 durumlarda toptan ortadan kald\u0131rd\u0131\u011f\u0131), kamusal hizmetleri \u00f6zelle\u015ftirme yolunda \u00f6nemli mesafeler kat etti\u011fi bir d\u00f6neme denk d\u00fc\u015fmesi,(4) bir rastlant\u0131 olmasa gerek. Sosyal devletin a\u015f\u0131nd\u0131r\u0131lmas\u0131 s\u00fcreci, s\u0131n\u0131f temelli \u00f6rg\u00fctlenmelerin (\u00f6rne\u011fin sendikalar) g\u00fc\u00e7lerini yitirmesi, ulus-devletler i\u00e7erisinde say\u0131lar\u0131 h\u0131zla artan yoksullar\u0131, etnik ve\/veya dinsel cemaatler h\u00e2linde i\u00e7-dayan\u0131\u015fmaya y\u00f6neltmektedir. Bunun yan\u0131 s\u0131ra, etnik g\u00f6sterenleri arac\u0131l\u0131\u011f\u0131yla (ba\u015f\u00f6rt\u00fcs\u00fc, etek alt\u0131 pantolon, kurban kesimi, sar\u0131k, mangal, b\u0131y\u0131k, sakal\u2026) s\u0131n\u0131rlar\u0131n\u0131 \u00e7izerek g\u00f6r\u00fcn\u00fcr h\u00e2le gelen \u201cetnik cemaat\u201d kriz durumlar\u0131nda \u00f6fkeli kitlelere hedef g\u00f6sterilebilecek uygun bir \u201cg\u00fcnah tekesi\u201d olu\u015fturmaktad\u0131r\u2026<\/p>\n Her durumda, bu saptamalar bizi etnisite ile s\u0131n\u0131f, k\u00fclt\u00fcr ile ekonomi-politik aras\u0131ndaki ili\u015fkiler \u00fczerinde d\u00fc\u015f\u00fcnmeye oldu\u011fu kadar, k\u00fclt\u00fcr\u00fcn dinamik, de\u011fi\u015fken, etkile\u015fimsel \u00f6zelliklerini vurgulamaya da \u00e7a\u011f\u0131rmaktad\u0131r. Hi\u00e7bir k\u00fclt\u00fcrel grubun tecrit bir ya\u015fam s\u00fcrd\u00fcrmedi\u011fi, her bir topluluk i\u00e7in bir ya da daha fazla \u201c\u00f6teki\u201dnin varl\u0131\u011f\u0131, k\u00fclt\u00fcr bilimleriyle u\u011fra\u015fanlar a\u00e7\u0131s\u0131ndan bir kaziyedir. K\u00fcreselle\u015fme s\u00fcre\u00e7lerinin farkl\u0131 k\u00fclt\u00fcrlerin mensuplar\u0131 aras\u0131ndaki do\u011frudan ya da dolayl\u0131 temas, ili\u015fki ve ba\u011f\u0131nt\u0131l\u0131l\u0131klar\u0131 \u015fimdiye dek g\u00f6r\u00fclmemi\u015f \u00f6l\u00e7\u00fcde yo\u011funla\u015ft\u0131rd\u0131\u011f\u0131 da \u00f6yle\u2026 Bu nedenledir ki g\u00fcn\u00fcm\u00fczde antropolojik ilgi, oda\u011f\u0131na sabitlerden \u00e7ok de\u011fi\u015fkenlikleri, \u201ci\u00e7\u201dlerden \u00e7ok s\u0131n\u0131r alanlar\u0131n\u0131, tecritten \u00e7ok etkile\u015fimleri, n\u00fcfuz edilmezliklerden \u00e7ok ge\u00e7irgenlikleri yerle\u015ftirmektedir.<\/p>\n Temas\/etkile\u015fim alanlar\u0131, k\u00fclt\u00fcrler aras\u0131 farkl\u0131l\u0131klar\u0131n da tan\u0131mland\u0131\u011f\u0131, de\u011ferlendirildi\u011fi ve yeniden \u00fcretildi\u011fi alanlard\u0131r. Mevcut ve\/veya k\u0131\u015fk\u0131rt\u0131lan \u00f6nyarg\u0131lar, ay\u0131r\u0131mc\u0131l\u0131k, ki\u015fi ve gruplar\u0131 \u201cfarkl\u0131l\u0131klar\u0131n\u0131\u201d a\u015f\u0131r\u0131 de\u011ferlendirmeye y\u00f6neltebilece\u011fi gibi (Bu bak\u0131mdan, \u00f6rne\u011fin AB \u00fclkelerinin g\u00f6\u00e7menlerine yurtta\u015fl\u0131k stat\u00fcs\u00fc tan\u0131rken, hatta giderek oturma izinlerini uzat\u0131rken, onlar\u0131 ev sahibi ulus-devletin tarihi, k\u00fclt\u00fcrel \u00f6zellikleri konusunda bilgi testlerine tabi tutup, kendi yurtta\u015flar\u0131n\u0131n \u201cg\u00f6\u00e7men\u201din k\u00fclt\u00fcr\u00fc, tarihi, d\u00fcnya g\u00f6r\u00fc\u015f\u00fc vb. konusunda bilgilenmesini beklememesi ile K\u00fcrtlere \u2018T\u00fcrk\u00e7e \u00f6\u011fretemedik\u201d diye hay\u0131flanan bir T\u00fcrk\u2019\u00fcn birka\u00e7 s\u00f6zc\u00fck de olsa K\u00fcrt\u00e7e \u00f6\u011frenmemek konusundaki \u0131srarc\u0131 tutumu aras\u0131nda bir fark yoktur!); fark(l\u0131l\u0131klar)\u0131 zenginlik olarak alg\u0131layan bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnden beslenen tutumlar, onlar\u0131 bir gerilim kayna\u011f\u0131 olmaktan \u00e7\u0131kart\u0131r, k\u00fclt\u00fcrler aras\u0131ndaki al\u0131\u015f-veri\u015fe de\u011fer katar, insanlar\u0131n \u00f6nlerindeki se\u00e7enekleri \u00e7o\u011falt\u0131r, onlar\u0131 donan\u0131m a\u00e7\u0131s\u0131ndan zenginle\u015ftirir. Bir ba\u015fka deyi\u015fle k\u00fclt\u00fcr\u00fcn(\u00fcn) mensuplar\u0131 a\u00e7\u0131s\u0131ndan tek-tiple\u015ftirici bir cendere mi, yoksa ki\u015fileri tinsel a\u00e7\u0131dan zenginle\u015ftiren bir kaynak m\u0131 olaca\u011f\u0131, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde k\u00fclt\u00fcrler, daha do\u011frusu onlar\u0131n ta\u015f\u0131y\u0131c\u0131s\u0131 olan gruplar aras\u0131ndaki ili\u015fkiler ve etkile\u015fimin niteli\u011fince belirlenmektedir.<\/p>\n \u201c\u00d6ztan\u0131m\u201dlar\u0131 farkl\u0131 gruplar aras\u0131ndaki ili\u015fkiler ve etkile\u015fim ne \u00f6l\u00e7\u00fcde e\u015fitlik\u00e7i ve payla\u015f\u0131mc\u0131 bir ethostan beslenirse, s\u00f6m\u00fcr\u00fc ve tahakk\u00fcmden ne denli uzaksa, hem k\u00fclt\u00fcrel s\u0131n\u0131rlar da o denli ge\u00e7irgenle\u015fecek, hem de \u201ccemaat-i\u00e7i\u201dnde bast\u0131r\u0131lan, ezilenlerin sesi o denli g\u00fc\u00e7l\u00fc ve duyulur h\u00e2le gelecektir. Bir ba\u015fka deyi\u015fle, \u201ck\u00fclt\u00fcr\u201d\u00fcn bir grubu \u201c\u00f6teki\u201dlerden ay\u0131rt edici, ayr\u0131\u015ft\u0131r\u0131c\u0131, giderek \u201c\u00f6tekile\u015ftirici\u201d, kar\u015f\u0131tla\u015ft\u0131r\u0131c\u0131 m\u0131, yoksa gruplar\u0131 (giderek insanlar\u0131) kayna\u015ft\u0131r\u0131c\u0131, zenginle\u015ftirici, \u00e7e\u015fitlenmeyi, yarat\u0131c\u0131l\u0131\u011f\u0131 te\u015fvik eden bir kaynak m\u0131 olaca\u011f\u0131, toplumun b\u00fct\u00fcn\u00fcn\u00fcn s\u0131n\u0131fsal y\u00f6neli\u015finden ba\u011f\u0131ms\u0131z de\u011fildir ve \u201ck\u00fclt\u00fcr\u201d\u00fc, kim(ler)in tan\u0131mlad\u0131\u011f\u0131yla bire bir ba\u011flant\u0131l\u0131d\u0131r.<\/p>\n \u015eu h\u00e2lde, insanlar ve\/veya toplumlar aras\u0131nda e\u015fitlik\u00e7ili\u011fi, s\u00f6m\u00fcr\u00fcs\u00fczl\u00fck ve tahakk\u00fcms\u00fczl\u00fc\u011f\u00fc \u00f6ng\u00f6ren bir toplumsall\u0131k tahayy\u00fcl\u00fcyle ba\u011fda\u015f\u0131k (daha do\u011fru bir deyi\u015fle, i\u00e7 i\u00e7e), k\u00fclt\u00fcrler aras\u0131nda empatiyi, payla\u015f\u0131m\u0131, anlamay\u0131, etkile\u015fimi, birbirinden beslenmeyi \u00f6ng\u00f6ren bir \u201ck\u00fclt\u00fcrleraras\u0131l\u0131k\u201d (interculturalism) perspektifinin, \u201ck\u00fclt\u00fcralizm\u201dlerin tikelle\u015ftirici, ayr\u0131\u015ft\u0131r\u0131c\u0131, \u201c\u00f6tekile\u015ftirici\u201d giderek d\u00fc\u015fmanla\u015ft\u0131r\u0131c\u0131 ve\u00e7helerinin panzehiri olaca\u011f\u0131n\u0131n alt\u0131 \u00e7izilmeli\u2026<\/p>\n Buraya kadar s\u00f6ylediklerimi toparlamak gerekirse:<\/p>\n – K\u00fclt\u00fcr\u00fcn her bir (varsay\u0131msal olarak) b\u00fct\u00fcnle\u015fik, korporat, i\u00e7 \u00e7eli\u015fkilerden ar\u00ee toplulu\u011fun (XIX. y\u00fczy\u0131l sonlar\u0131nda \u201culus\u201d; XX. y\u00fczy\u0131l sonlar\u0131nda \u201cetnisite\u201d) biricik, e\u015fsiz, ebed\u00ee, mutlak \u201cruhu\u201d olarak kavran\u0131l\u0131\u015f\u0131, \u201cmilliyet\u00e7ilik\u201d ideolojisinin anafikrini olu\u015fturur.<\/p>\n – Bu fikir, XX. y\u00fczy\u0131l sonlar\u0131nda, Bat\u0131 kapitalizmini k\u00fcresel \u00f6l\u00e7ekli bir \u201cpiyasa ekonomisi\u201dne d\u00f6n\u00fc\u015ft\u00fcrmeyi \u00f6ng\u00f6ren neo-liberal y\u00f6neli\u015fe e\u015flik eden \u201cetnik dirili\u015f\u201d s\u00fcre\u00e7lerinde \u201cetnik kendilikler\u201d taraf\u0131ndan da benimsenmi\u015ftir.<\/p>\n – Tikel bir k\u00fclt\u00fcr\u00fcn ta\u015f\u0131y\u0131c\u0131s\u0131 olarak \u201ck\u00fclt\u00fcrel kendili\u011fin\u201d ezelden ebede y\u00f6nelen tikel tarihsel seyr \u00fc seferine m\u00fcndemi\u00e7, korporat, tutunumlu, t\u00fcrde\u015f, \u00e7eli\u015fkisiz bir tahayy\u00fcl\u00fc olarak k\u00fclt\u00fcralizm, k\u00fclt\u00fcr\u00fcn do\u011fan\u0131n emek arac\u0131l\u0131\u011f\u0131yla insanla\u015ft\u0131r\u0131lmas\u0131, s\u00fcr\u00fcn\u00fcn toplumla\u015ft\u0131r\u0131lmas\u0131ndaki etkinli\u011finin \u00fczerinden atlamaktad\u0131r.<\/p>\n – K\u00fclt\u00fcralist k\u00fclt\u00fcr kurgusunun bir ba\u015fka yan\u0131lsamas\u0131 da, k\u00fclt\u00fcrleri t\u00fcmle\u015fik, biricik, \u00e7eli\u015fkisiz ve de\u011fi\u015fimsiz olarak tahayy\u00fcl etmesidir. Oysa k\u00fclt\u00fcr(ler), ta\u015f\u0131y\u0131c\u0131lar\u0131 olan toplumlar\u0131n kaynaklara eri\u015fimi farkl\u0131la\u015fm\u0131\u015f kesimlerinin farkl\u0131\/\u00e7at\u0131\u015fmal\u0131 yorumlar\u0131n\u0131n, anlamlar\u0131n\u0131n, d\u00fcnya g\u00f6r\u00fc\u015flerinin, de\u011ferlerinin vb. nizal\u0131 alanlar\u0131d\u0131r. Her t\u00fcrl\u00fc \u201ct\u00fcrde\u015flik\u201d iddias\u0131, h\u00e2kim unsurlar\u0131n k\u00fclt\u00fcre dayatt\u0131\u011f\u0131 \u201cpseudo\u201d (=sahte) bir t\u00fcrde\u015fli\u011fin \u00f6tesine ge\u00e7emeyecektir. K\u00fclt\u00fcrler (t\u0131pk\u0131 toplumlar gibi) heterojen, \u00e7at\u0131\u015fmal\u0131 ve de\u011fi\u015fimseldir.<\/p>\n –\u00a0K\u00fclt\u00fcrel gruplar\u0131n kendilerini k\u00fclt\u00fcralist terimlerle tan\u0131mlama ve k\u00fclt\u00fcrlerin kendi i\u00e7ine kapanma e\u011filimleri, madd\u00ee ya\u015famdaki e\u015fitsizlik ve tahakk\u00fcm ili\u015fkileri i\u00e7erisinde belirginlik kazan\u0131r. B\u00fct\u00fcnle\u015fik, homojen, \u00f6zsel bir k\u00fclt\u00fcr (= \u201cbiz\u201dlik) kavray\u0131\u015f\u0131, gruplar aras\u0131 \u00e7at\u0131\u015fmalarda grubun b\u00fct\u00fcn unsurlar\u0131n\u0131 seferber etmede \u00f6nemli bir ideolojik kaynakt\u0131r.<\/p>\n – Buna kar\u015f\u0131l\u0131k, e\u015fitlik\u00e7i, tahakk\u00fcms\u00fcz bir toplumsall\u0131k d\u00fc\u015f\u00fcncesi, k\u00fclt\u00fcrel s\u0131n\u0131rlar\u0131n \u00e7izilmesinden \u00e7ok bu s\u0131n\u0131rlar\u0131n ge\u00e7irgenle\u015ftirilmesini destekleyecektir. Bir ba\u015fka deyi\u015fle, tikelle\u015ftirici\/ayr\u0131\u015ft\u0131r\u0131c\u0131 \u201ck\u00fclt\u00fcralizm\u201d, h\u00e2kim toplum i\u00e7erisinde farkl\u0131 k\u00fclt\u00fcrlerin yan yana kendi varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrebilece\u011fini ve s\u00fcrd\u00fcrmesi gerekti\u011fini va\u2019zeden bir \u201c\u00e7okk\u00fclt\u00fcrc\u00fcl\u00fck\u201d (multiculturalism) i\u00e7erisinde de\u011fil, ancak k\u00fclt\u00fcrel s\u0131n\u0131rlar\u0131n ar\u0131z\u00eeli\u011fini ve oynakl\u0131\u011f\u0131n\u0131 varsayan ve empati, etkile\u015fim, ge\u00e7irgenlik ile karakterize olan bir k\u00fclt\u00fcrleraras\u0131l\u0131k\u201d (interculturalism) anlay\u0131\u015f\u0131yla ink\u00e2ra u\u011frat\u0131labilir. \u201cUlusal\u201d elitleri g\u00fc\u00e7lendiren milliyet\u00e7i k\u00fclt\u00fcralizm ve etnik elitleri g\u00fc\u00e7lendiren \u00e7okk\u00fclt\u00fcrc\u00fcl\u00fck\u2019\u00fcn tersine, k\u00fclt\u00fcrleraras\u0131l\u0131k, ezilenler, s\u00f6m\u00fcr\u00fclenler, d\u0131\u015flananlar aras\u0131nda bir diyalog ve etkile\u015fim fikrine dayan\u0131r. B\u00f6ylelikle, k\u00fclt\u00fcr de ulusal\/etnik elitlerin elinde bir silah olmaktan, s\u0131radan insanlar\u0131n, ezilenlerin, s\u00f6m\u00fcr\u00fclenlerin elinde bir karde\u015fle\u015fme arac\u0131na\/ortam\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilir\u2026<\/p>\n N O T L A R YARARLANILAN KAYNAKLAR<\/b><\/p>\n Huntington<\/strong>, S. P. (2004). Biz Kimiz? Amerika\u2019n\u0131n Ulusal Kimlik Aray\u0131\u015f\u0131. \u0130stanbul: CSA Global yay\u0131n Ajans\u0131.<\/p>\n Kagarlitsky<\/strong>, B. (2000). The Return of Radicalism: Reshaping Left Institutions. Londra: Pluto.<\/p>\n Larrain<\/strong>, J. (1995). \u0130deoloji ve K\u00fclt\u00fcrel Kimlik. \u0130stanbul: Sarmal.<\/p>\n Pratt<\/strong>, Jeff (2003). Class, Nation and Identity. The Anthropology of Political Movements. Pluto Press.<\/p>\n Rodr\u00edguez<\/strong>, R. U. (2003). Educaci\u00f3n ind\u00edgena y proyecto civilizatorio en Ecuador. Quito:<\/p>\n Universidad Andina Simon Bolivar, Abya Yala, Corporaci\u00f3n Editora Nacional.<\/p>\n Wallerstein<\/strong>, I. (1995). \u201cHalkl\u0131\u011f\u0131n \u0130n\u015fas\u0131: Irk\u00e7\u0131l\u0131k, Milliyet\u00e7ilik ve Etniklik\u201d. E. Balibar ve I. Wallerstein<\/strong> (der.), Irk, Ulus, S\u0131n\u0131f – Belirsiz Kimlikler. \u0130stanbul: Metis, 91-108.<\/p>\n","protected":false},"excerpt":{"rendered":" Sibel Özbudun “Sana söylediğim yerdeyiz şimdi; Akıl hazinelerini yitirdikleri için Acı çekenleri göreceksin.”(2) (Bu sunum, cemaatlerin asimetrik güç ilişkileri içerisine yerleştiği Batı Avrupa’daki -özellikle göçmen işçilerin- etnik cemaat oluşum süreçleri üzerine kimi gözlemlerden çıkarsanan sonuçları tartışmayı hedeflemektedir. Onların deneyimleri bizlere, gerçek durumlardaki toplumsal ve iktisadi eşitsizlikleri görmezden gelen çokkültürcülük söyleminin, bu cemaatlerin karşı karşıya olduğu 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\n<\/b>1) <\/strong>K\u0131tasal Bolivarc\u0131 Hareket Kurulu\u015f Kongresi (Caracas-Venez\u00fcella, 7-8-9 Aral\u0131k) tart\u0131\u015fmalar\u0131na sunulan tebli\u011f.
\n2) <\/strong>Dante.
\n3) <\/strong>\u201cBiri halk\u0131n kim oldu\u011funa karar vermeden, halk kim oldu\u011funa karar veremez,\u201d diyor Ivor Jennings. (Akt. Huntington 2004: 16.)
\n4) <\/strong>Ekvator\u2019daki neoliberal \u00e7okk\u00fclt\u00fcrc\u00fc uygulamalar\u0131n yararl\u0131 bir analizi i\u00e7in bkz. Rodr\u00edguez (2003).<\/p>\n