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Nuriye-Hilmi<\/span><\/strong><\/p>\n K. Kafkasyal\u0131 ayd\u0131nlar, toplumun gerekli tarihsel geli\u015fimini sa\u011flamak bug\u00fcnk\u00fc toplumsal yap\u0131da varolan dura\u011fan ve kaderci \u015fartlarda, bo\u011fulmamak i\u00e7in, do\u011fru bildi\u011fi tav\u0131r ile \u00f6nderlik g\u00f6revini yapmak zorundad\u0131r. S\u00fcrg\u00fcn Kafkasyal\u0131lar\u0131n nesnel ger\u00e7eklerini kavrayabilmek i\u00e7in, halk\u0131n\u0131n s\u00fcrg\u00fcne kadar kendi i\u00e7 dinami\u011fi ile ya\u015fad\u0131\u011f\u0131 ekonomi politi\u011fi ve buna ba\u011fl\u0131 olarak toplumsal geli\u015fim s\u00fcrecini do\u011fru tahlil etmek durumundad\u0131r.<\/span><\/p>\n Bu nedenle, k\u00fclt\u00fcr konusunun daha geni\u015f bir \u015fekilde tart\u0131\u015f\u0131lmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcnerek, k\u00fclt\u00fcr \u00fczerine b\u00f6yle bir denemeye gereksinim duyduk.<\/p>\n Bilindi\u011fi \u00fczere k\u00fclt\u00fcr kavram\u0131 tarih boyunca anlam olarak \u00e7e\u015fitli dalgalanmalardan ge\u00e7mi\u015ftir. \u00d6zellikle son y\u0131llarda y\u00fczlerce tan\u0131m\u0131 yap\u0131lm\u0131\u015f, hatta bu kadar \u00e7ok tan\u0131m kar\u015f\u0131s\u0131nda k\u00fclt\u00fcr\u00fcn tan\u0131mlanamayaca\u011f\u0131 bile ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Oysa sorun k\u00fclt\u00fcr\u00fcn tan\u0131mlanamamas\u0131ndan de\u011fil, tan\u0131mda bir birlik sa\u011flanamamas\u0131ndan kaynaklanmaktad\u0131r.<\/p>\n K\u00fclt\u00fcr kavram\u0131n\u0131n tarih\u00e7esi \u00fczerine uzun uzun bir\u00e7ok yaz\u0131lar yaz\u0131ld\u0131\u011f\u0131 i\u00e7in, bu konuya de\u011finmeden k\u00fclt\u00fcr\u00fc tan\u0131mlayarak konumuza girelim.<\/p>\n K\u00fclt\u00fcr; toplumsal bir varl\u0131k olarak insan\u0131n bilin\u00e7li olarak ya\u015fam\u0131 yeniden \u00fcretimi ve bu \u00fcretim s\u00fcrecinde do\u011fay\u0131, bununla beraber kendini de\u011fi\u015ftirme faaliyetinin yaratt\u0131\u011f\u0131 maddi-manevi t\u00fcm \u00f6\u011feler ile bu \u00f6\u011feler aras\u0131ndaki fonksiyonel ili\u015fkiler b\u00fct\u00fcn\u00fcd\u00fcr.<\/p>\n K\u00fclt\u00fcr dedi\u011fimizde dil, hukuk, ortak duygu ve d\u00fc\u015f\u00fcnce, sanat, \u00f6rf ve adetler, edebiyat, halk bilgisi, \u00fcretim bilgi ve becerisi, mekansal yerle\u015fim, vb. insan\u0131n yaratt\u0131\u011f\u0131 t\u00fcm \u00f6\u011feler akla gelir.<\/p>\n Tan\u0131m\u0131 biraz daha a\u00e7arak k\u00fclt\u00fcr kavram\u0131na girelim.<\/p>\n K\u00fclt\u00fcr toplumsald\u0131r; k\u00fclt\u00fcr\u00fcn \u00fcretil.nesi, ya\u015fat\u0131lmas\u0131 birden fazla insan\u0131n kar\u015f\u0131l\u0131kl\u0131 ili\u015fkilerini gerektirir. Ve bizler k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn b\u00fct\u00fcn yap\u0131lar\u0131n\u0131 k\u00fclt\u00fcrleme yoluyla, ge\u00e7mi\u015ften kalan tarihsel birikimlerimizi uygulayan bir toplum i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z i\u00e7in \u00f6\u011freniriz. \u00d6\u011frendiklerimizi bireysel ve toplumsal \u00e7eli\u015fkilerimizle ve bilin\u00e7li yarat\u0131m\u0131m\u0131zla yorumlay\u0131p yeniden hayata ge\u00e7iririz, derken k\u00fclt\u00fcrel \u00e7evredeki bireyin ba\u011f\u0131ms\u0131z bir de\u011fi\u015fken olarak varl\u0131\u011f\u0131n\u0131 da belirtmi\u015f olduk.<\/p>\n Bu arada halk\u0131m\u0131z\u0131n k\u00fclt\u00fcr birikiminin derlenmesi ve k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn dinamik unsurlar\u0131n\u0131n a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131larak, toplumsal \u00e7eli\u015fkilerle yo\u011frularak ve g\u00fcn\u00fcm\u00fcz ihtiya\u00e7lar\u0131na yan\u0131t verebilecek hale getirilip, k\u00fclt\u00fcrle\u015fme yoluyla ku\u015faklara aktar\u0131labilmesi her bireyin yerine getirmesi gereken bir g\u00f6rev olarak \u00f6n\u00fcm\u00fczde durmaktad\u0131r.<\/p>\n Zaman ve mekan k\u00fclt\u00fcr\u00fc etkiler; k\u00fclt\u00fcrlerin de\u011fi\u015fme h\u0131zlar\u0131 \u00e7a\u011flara g\u00f6re farkl\u0131l\u0131klar g\u00f6sterir. \u0130lkel toplumlarda k\u00fclt\u00fcr inan\u0131lmayacak kadar yava\u015f geli\u015firken, g\u00fcn\u00fcm\u00fczde neredeyse bir insan \u00f6mr\u00fc bu de\u011fi\u015fimi izleyebilmektedir.<\/p>\n Eskiden ya\u015fl\u0131lar\u0131n bilgi, deneyim ve birikimleri kendilerinden daha az \u00f6\u011frenmeye zaman\u0131 olmu\u015f gen\u00e7ler kar\u015f\u0131s\u0131nda, ya\u015fl\u0131lara bir \u00fcst\u00fcnl\u00fck sa\u011flard\u0131. Dolay\u0131s\u0131yla toplumda yol g\u00f6sterici ki\u015filer ya\u015fl\u0131lar olurdu. Oysa g\u00fcn\u00fcm\u00fczde teknolojinin yaratt\u0131\u011f\u0131 ileti\u015fim ara\u00e7lar\u0131 durumu tersine d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr. Bug\u00fcn\u00fcn k\u00fclt\u00fcr\u00fc, d\u00fcn\u00fcn k\u00fclt\u00fcrel birikimleri, k\u00fclt\u00fcr\u00fcn dinamik, geli\u015fmeye a\u00e7\u0131k k\u00fclt\u00fcrel \u00f6\u011feleri \u00fczerinde bi\u00e7imlenir. Tarihsel ba\u011flar\u0131ndan kopar\u0131lm\u0131\u015f bir k\u00fclt\u00fcr ya\u015fat\u0131lamaz. Aksini iddia etmek toplumlar\u0131n geli\u015fim yasas\u0131n\u0131 inkar etmek \\e geli\u015fime kar\u015f\u0131 durmakt\u0131r. K\u00fclt\u00fcr gereksinimlerine yan\u0131t verir; her k\u00fclt\u00fcr tarihsel evrimi i\u00e7erisinde, \u00f6\u011feleri aras\u0131nda uyumlu bir b\u00fct\u00fcnl\u00fck i\u00e7inde g\u00fcn\u00fcm\u00fcze kadar gelir. Bu uyumlu b\u00fct\u00fcnl\u00fck, k\u00fclt\u00fcrel \u00f6\u011feler aras\u0131ndaki fonksiyonel ba\u011fa ba\u011fl\u0131d\u0131r. K\u00fclt\u00fcrel b\u00fct\u00fcnl\u00fck i\u00e7inde yer alan bir \u00f6\u011fe>i anlamak ve de\u011ferlendirebilmek i\u00e7in;<\/p>\n 1. Bu \u00f6zelli\u011fin i\u015flevsel (fonksiyonel) anlam\u0131 nedir? K\u00fclt\u00fcr \u00f6rg\u00fctleyicidir; k\u00fclt\u00fcrlerin kendilerine has k\u00fclt\u00fcr \u00f6rg\u00fctlenmesi vard\u0131r. Bu, bilin\u00e7le yap\u0131lan bir i\u015f de\u011fil, o toplumun belirleyici \u00f6zelli\u011fidir. \u00d6rne\u011fin orta\u00e7a\u011f Avrupa’s\u0131 kiliseyi temel alan bir k\u00fclt\u00fcr yap\u0131s\u0131na sahiptir. G\u00fczel sanatlar, edebiyat, davran\u0131\u015f ve inan\u00e7lar, hukuki ve politik d\u00fczenleri, sava\u015f ve bar\u0131\u015flar\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kiliseye ba\u011fl\u0131 bir k\u00fclt\u00fcr\u00fcn sonucu olarak belirlenir. Nitekim Filistin halk\u0131n\u0131n emperyalizme kar\u015f\u0131 verdi\u011fi ulusal-demokratik m\u00fccadele, Filistin K\u00fclt\u00fcr\u00fc ile \u00f6zde\u015fle\u015fmektedir. Yeni do\u011fan bir Filistinli, k\u00fclt\u00fcrleme yoluyla ald\u0131\u011f\u0131 Filistin k\u00fclt\u00fcr\u00fcyle ayr\u0131lmaz bir b\u00fct\u00fcn olu\u015fturmu\u015ftur.<\/p>\n Kafkasyal\u0131lardan \u00f6rneklersek, k\u00fclt\u00fcr\u00fcn dinamik ve \u00f6rg\u00fctleyici \u00f6\u011feleri neler olabilir dedi\u011fimizde; d\u00fc\u011f\u00fcnler, zehesler (k\u0131saca e\u011flence t\u00f6renleri), halk danslar\u0131, xhabzelerimiz, biraz dil ve biraz da m\u00fczik akla gelir. Bu sayd\u0131klar\u0131m\u0131z insan\u0131m\u0131z\u0131n en \u00e7ok motive oldu\u011fu ve ilgi duydu\u011fu, k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn de ayakta kalabilen az say\u0131da \u00f6\u011feleri aras\u0131ndad\u0131r. Ancak bu \u00f6\u011feler etraf\u0131nda k\u00fclt\u00fcre yak\u0131nla\u015fan ve ortak bir ruh olu\u015fturan toplumuz. K\u00fclt\u00fcr de\u011fi\u015fir; do\u011fada varolan her \u015fey gibi k\u00fclt\u00fcrler de de\u011fi\u015fir. Ko\u015fullar de\u011fi\u015ftik\u00e7e, geleneksel \u00e7\u00f6z\u00fcm yollar\u0131n\u0131n sa\u011flad\u0131\u011f\u0131 doyum d\u00fczeyi de de\u011fi\u015fir. Yeni gereksinimler, k\u00fclt\u00fcr sisteminde yeni \u00f6rg\u00fctlenmeleri gerektirir. Aksi halde, egemen veya bask\u0131n k\u00fclt\u00fcre uyum sa\u011flama y\u00f6n\u00fcnde de\u011fi\u015fmelere u\u011frar. Bilindi\u011fi gibi de\u011fi\u015fim, her zaman geli\u015fme bi\u00e7iminde olmay\u0131p, egemen k\u00fclt\u00fcr i\u00e7inde eriyerek de ger\u00e7ekle\u015febilir.<\/p>\n G\u00f6\u00e7 (yer de\u011fi\u015ftirme), politik asimilasyon ve ak\u00fclt\u00fcrasyon gibi do\u011fal olmayan ko\u015fullar d\u0131\u015f\u0131nda, k\u00fclt\u00fcr, altyap\u0131 kurumlar\u0131na ba\u011fl\u0131 olarak da de\u011fi\u015fir.<\/p>\n Yaz\u0131m\u0131z\u0131n buraya kadarki b\u00f6l\u00fcm\u00fcnde k\u00fclt\u00fcr kavram\u0131n\u0131 tan\u0131mlamaya ve genel \u00e7izgileriyle tan\u0131tmaya \u00e7al\u0131\u015ft\u0131k. Hi\u00e7 ku\u015fku yok ki bu konuda k\u00fclt\u00fcr odakl\u0131 \u00e7ok geni\u015f ara\u015ft\u0131rmalar yap\u0131labilir. Konu \u00e7ok daha derinlemesine irdelenebilir. Yaz\u0131m\u0131z\u0131n bundan sonraki b\u00f6l\u00fcm\u00fcnde k\u00fclt\u00fcr\u00fcn alt yap\u0131yla olan ba\u011f\u0131nt\u0131s\u0131na, ulusal k\u00fclt\u00fcre, s\u00fcrg\u00fcn Kafkasyal\u0131larda genel k\u00fclt\u00fcr sorunlar\u0131na de\u011finip, \u00f6nermelerde bulunmaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n ALTYAPI – K\u00dcLT\u00dcR \u0130L\u0130\u015eK\u0130S\u0130<\/b><\/p>\n Bilindi\u011fi \u00fczere insan topluluklar\u0131 toplumsal \u00fcretimin belli bir a\u015famas\u0131ndan sonra, t\u00fcketti\u011finden fazlas\u0131n\u0131 \u00fcretmeye ba\u015flar. Giderek, toplumda bir grup insan, bu art\u0131 de\u011fere sahip olarak egemenli\u011fini kurar. Ancak, bu egemenli\u011fin alt\u0131nda geni\u015f halk kitleleri de ortaya \u00e7\u0131kar. \u00dcretimin payla\u015f\u0131lmas\u0131ndaki bu dengesizlik, \u00fcst yap\u0131da sosyal tabakalar aras\u0131nda k\u00fclt\u00fcrel farkl\u0131la\u015fmay\u0131 da beraberinde getirir. Bu durum art\u0131 de\u011ferin ortaya \u00e7\u0131kmas\u0131ndan, g\u00fcn\u00fcm\u00fcze kadar gelen t\u00fcm toplumsal evrelerde g\u00f6r\u00fcl\u00fcr. Her \u00fcretim tarz\u0131, kendi i\u00e7 \u00e7eli\u015fkisini de beraberinde getirir.<\/p>\n Altyap\u0131da, sosyal tabakalar aras\u0131ndaki bu kar\u015f\u0131tl\u0131k, \u00fcst yap\u0131da k\u00fclt\u00fcr kurumlar\u0131nda da kendini g\u00f6sterir. \u00dcretim ara\u00e7lar\u0131na sahip insanlar\u0131n yaratt\u0131\u011f\u0131 k\u00fclt\u00fcrle geni\u015f halk y\u0131\u011f\u0131nlar\u0131n\u0131n yaratt\u0131\u011f\u0131 k\u00fclt\u00fcr aras\u0131ndaki \u00e7eli\u015fki, k\u00fclt\u00fcr\u00fcn t\u00fcm kurum ve \u00f6\u011felerinde g\u00f6zden ka\u00e7\u0131r\u0131lamayacak kadar a\u00e7\u0131kt\u0131r. Bu durum k\u00f6leci, feodal ve kapitalist toplumlar\u0131n t\u00fcm\u00fcnde g\u00f6zlenir. Ancak, sosyal kategoriler aras\u0131ndaki farkl\u0131l\u0131\u011f\u0131n yaratt\u0131\u011f\u0131 iki farkl\u0131 k\u00fclt\u00fcrel yap\u0131, uzunca bir s\u00fcre ayn\u0131 zaman dilimi i\u00e7erisinde birlikte bulunurlar. Ta ki, \u00e7eli\u015fki \u00e7\u00f6z\u00fcmlenip yeni bir \u00fcretim tarz\u0131yla, yeni bir toplumun yarat\u0131lmas\u0131na kadar. Kapitalist toplumlarda burjuva k\u00fclt\u00fcr\u00fcyle halk y\u0131\u011f\u0131nlar\u0131n\u0131n yarat\u0131s\u0131 olan demokratik ilerici k\u00fclt\u00fcr^ kapitalizmin son bulmas\u0131na kadar, ulusal k\u00fclt\u00fcr i\u00e7erisinde, birlikte yer al\u0131r. Daha sonra uzunca bir s\u00fcre ya\u015fayacak olan uluslar, deradikal bir g\u00f6r\u00fcn\u00fcmle yeni sosyalist uluslar\u0131 olu\u015fturacakt\u0131r.<\/p>\n ULUSAL K\u00dcLT\u00dcR<\/b><\/p>\n Bilindi\u011fi gibi ulusla\u015fma s\u00fcreci, 1879’da Frans\u0131z \u0130htilali ve Bat\u0131 Avrupa’n\u0131n kapitalist ekonomiye ge\u00e7i\u015fiyle paralel olarak yaratt\u0131\u011f\u0131, siyasal, ekonomik ve k\u00fclt\u00fcrel bir olgudur. Ulus, bu tarihsel ko\u015fullar i\u00e7inde geli\u015fmi\u015f bir insan toplulu\u011fudur. Burjuvazi feodalitenin toprak sahibi soylular\u0131yla, din adamlar\u0131n\u0131n elindeki iktidara el koyarak, feodal da\u011f\u0131n\u0131kl\u0131\u011fa, yerel pazarlara son verip, ulusal pazarlar ulusal s\u0131n\u0131rlarla birlikte ulusun ve ulus\u00e7uluk ideolojisinin yarat\u0131c\u0131s\u0131 olmu\u015ftur. Ulusal k\u00fclt\u00fcr kapitalizmin getirdi\u011fi yeni \u00fcretim bi\u00e7imine ba\u011fl\u0131 olarak, daha ileri ve b\u00fct\u00fcnle\u015ftirici bir k\u00fclt\u00fcr olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar.<\/p>\n Ancak kapitalizm kendi i\u00e7 \u00e7eli\u015fkisini de beraberinde getirirken, bi\u00e7imde ulusal olan k\u00fclt\u00fcr farkl\u0131 s\u0131n\u0131fsal kategorilerde farkl\u0131 i\u00e7erikler kazan\u0131r. B\u00f6ylece ulusal k\u00fclt\u00fcr, bir yandan egemenlerin kurulu d\u00fczenlerini s\u00fcrd\u00fcrebilmek ve \u00fcretimden daha fazla pay alabilmek i\u00e7in yaratt\u0131klar\u0131 antidemokratik, \u015foven ve gerici k\u00fclt\u00fcrel \u00f6zellikler ta\u015f\u0131rken, di\u011fer yandan halk \u00e7o\u011funlu\u011funun yaratt\u0131\u011f\u0131 demokratik, kolektif ve ilerici k\u00fclt\u00fcrel \u00f6zellikleri de ba\u011fr\u0131nda ta\u015f\u0131r. Burada ulusal k\u00fclt\u00fcr\u00fcn demokratik, kolektif ve insani karakterinin a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lmas\u0131 b\u00fcy\u00fck \u00f6nem ta\u015f\u0131r. Ve halk\u0131n ger\u00e7ek yarat\u0131s\u0131 olan ulusal demokratik k\u00fclt\u00fcr, \u00e7a\u011fd\u0131\u015f\u0131, s\u00f6ven ulus\u00e7ulu\u011fa kar\u015f\u0131 oldu\u011fu gibi, kozmopolitanizme de kar\u015f\u0131d\u0131r.<\/p>\n Unutmamak gerekir ki, evrensel k\u00fclt\u00fcr, en fonksiyonel, toplumsal \u00f6rg\u00fctleni\u015f bi\u00e7imine gidildik\u00e7e geli\u015ferek, alt yap\u0131daki geli\u015fmelerin belirledi\u011fi ve \u00e7ok uzun s\u00fcre\u00e7leri i\u00e7ine alan, insanl\u0131\u011f\u0131n evrimine ba\u011fl\u0131 bir olgudur. Bu anlamda evrensel k\u00fclt\u00fcr, ancak ve ancak bir moral (ahlak) ilkesi olarak savunulabilir. Aksi halde ulusal k\u00fclt\u00fcrlerin reddi veya rafa kald\u0131r\u0131lmas\u0131 gibi ertelemeci yakla\u015f\u0131mlar, bizi kozmopolitanizme g\u00f6t\u00fcr\u00fcr.<\/p>\n BUG\u00dcNK\u00dc K.KAFKAS K\u00dcLT\u00dcR\u00dc VE AYDINLARIMIZ Toplumsal evrimlerinin gerili\u011fine ve toplumsal hiyerar\u015finin (kurumlar\u0131n\u0131n) zay\u0131fl\u0131\u011f\u0131na ra\u011fmen, zengin folklorik de\u011ferlerin miras\u0131yla bug\u00fcne kadar gelmi\u015flerdir. Muhacerette k\u00fclt\u00fcrel geli\u015fme olmam\u0131\u015ft\u0131r. Tersine, dejenerasyon i\u00e7inde yok olmaktad\u0131rlar.<\/p>\n Hi\u00e7 ku\u015fku yoktur ki, K. Kafkasyal\u0131 ayd\u0131nlar\u0131n k\u00fclt\u00fcr politikas\u0131nda en az\u0131ndan nihai \u00e7\u00f6z\u00fcmlemeye kadar, ortak bir platformda yer almas\u0131nda say\u0131s\u0131z yararlar vard\u0131r.<\/p>\n S\u00fcrg\u00fcn Kafkasyal\u0131lar da kabile toplumunun k\u0131r\u0131nt\u0131lar\u0131 olarak, kom\u00fcnal (payla\u015f\u0131mc\u0131), yi\u011fit, hiyerar\u015fi yoksunu de\u011ferler, feodal toplumun uzant\u0131lar\u0131 olarak aristokrat ailecilik ve sosyal geli\u015fimi engelleyen feodal de\u011ferler ve 1864’te ulusla\u015fmaya ad\u0131m atm\u0131\u015f fakat geli\u015ftirilmemi\u015f sanc\u0131l\u0131 millet de\u011ferlerinin t\u00fcm\u00fcne rastlamak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n Muhaceret ko\u015fullar\u0131nda biz Kuzey Kafkasyal\u0131lar; k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn tarihsel s\u00fcre\u00e7ler i\u00e7erisinde olu\u015fmu\u015f, geli\u015fmeye a\u00e7\u0131k \u00f6\u011felerini toplumsal \u00e7eli\u015fkilerimizle yo\u011furup ve tarihsel ba\u011flar\u0131ndan kopmadan, g\u00fcn\u00fcm\u00fcz ihtiya\u00e7lar\u0131na yan\u0131t verebilecek \u015fekilde yeniden hayata ge\u00e7irmek yerine, yok olmak kayg\u0131lar\u0131yla 1864 k\u00fclt\u00fcr\u00fcn\u00fc t\u00fcm yap\u0131lar\u0131yla ya\u015fatmak gibi se\u00e7ici olmayan, korumac\u0131 bir yakla\u015f\u0131m i\u00e7inde olduk.<\/p>\n Oysa toplumsal evrimle\u015fme s\u00fcreci olarak bizden daha geli\u015fkin olan k\u00fclt\u00fcrler kar\u015f\u0131s\u0131nda; 1864’le-rin \u00fcr\u00fcn\u00fc olan Kuzey Kafkas k\u00fclt\u00fcr\u00fcn\u00fcn se\u00e7ici olmayan korumac\u0131 yakla\u015f\u0131mlar\u0131m\u0131za ra\u011fmen, \u00f6z\u00fcmsenmekten (yok olmaktan) kurtulamayaca\u011f\u0131n\u0131 g\u00f6rmemiz gerekiyordu. O halde k\u00fclt\u00fcr\u00fcm\u00fcz\u00fc se\u00e7ici, toplumsal \u00e7eli\u015fkilerimiz ve bilincimiz \u0131\u015f\u0131\u011f\u0131nda ele\u015ftirel bir yakla\u015f\u0131mla irdelemeliyiz. K\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn geli\u015fimine kapal\u0131 g\u00fcn\u00fcm\u00fcz ihtiya\u00e7lar\u0131na yan\u0131t vermeyen, sekter \u00f6\u011felerin at\u0131lmas\u0131, yurtseverlik, payla\u015f\u0131mc\u0131l\u0131k, demokratl\u0131k gibi muhacerette a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lmam\u0131\u015f ilerici toplumsal dinamiklerimizi a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131p, k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn belirleyici nitelikleri haline getirmek gibi bir ama\u00e7, nihai \u00e7\u00f6z\u00fcmlemeye kadar ayd\u0131n\u0131m\u0131z\u0131n birliktelik sa\u011flayabilece\u011fi bir k\u00fclt\u00fcr politikas\u0131 olsa gerektir.<\/p>\n Kafkasyal\u0131lar, i\u00e7inde bulundu\u011fu altyap\u0131yla \u00e7eli\u015fen, \u00fcst yap\u0131s\u0131yla ve geri kalm\u0131\u015f toplumsal yap\u0131s\u0131yla yorulmu\u015f, k\u00fclt\u00fcr\u00fc zay\u0131flam\u0131\u015f ve nerede ise kadere boyun e\u011fmi\u015f durumdad\u0131r. Bu zor ko\u015fullara ra\u011fmen, kalabal\u0131klar\u0131n g\u00f6receli umursamazl\u0131\u011f\u0131 i\u00e7inde bo\u011fulmadan ve kalabal\u0131klar\u0131n tutsa\u011f\u0131 olmadan, gerekli toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fc kurman\u0131n tek yolunun Kafkasya ile ayr\u0131lmaz ba\u011flarla ba\u011fl\u0131 oldu\u011fumuzu g\u00f6rmek gerekir.<\/p>\n KAYNAK\u00c7A Nuriye-Hilmi K. Kafkasyalı aydınlar, toplumun gerekli tarihsel gelişimini sağlamak bugünkü toplumsal yapıda varolan durağan ve kaderci şartlarda, boğulmamak için, doğru bildiği tavır ile önderlik görevini yapmak zorundadır. Sürgün Kafkasyalıların nesnel gerçeklerini kavrayabilmek için, halkının sürgüne kadar kendi iç dinamiği ile yaşadığı ekonomi politiği ve buna bağlı olarak toplumsal gelişim sürecini doğru tahlil etmek durumundadır. Bu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"0","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[45],"tags":[],"class_list":["post-7409","post","type-post","status-publish","format-standard","hentry","category-kultur-ana-sayfa","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7409","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/comments?post=7409"}],"version-history":[{"count":2,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7409\/revisions"}],"predecessor-version":[{"id":15166,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7409\/revisions\/15166"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=7409"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=7409"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=7409"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n\u0130klim ve co\u011frafi farkl\u0131l\u0131klar da k\u00fclt\u00fcr b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde bazen \u00f6nemli bir fakt\u00f6rd\u00fcr. Eskimolarda k\u00f6pek bal\u0131\u011f\u0131 avc\u0131l\u0131\u011f\u0131, co\u011frafi \u00f6zelliklerinden dolay\u0131 k\u00fclt\u00fcrlerinde en temel \u00f6\u011fedir. Hatta k\u00fclt\u00fcr sistemlerinde \u00f6rg\u00fctleyici durumdad\u0131r diyebiliriz. Bir an i\u00e7in Eskimolar\u0131n bu iklim ve co\u011frafyadan uzakla\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnsek; belki de Eskimo k\u00fclt\u00fcr\u00fc tamamen yok olacakt\u0131r. Keza biz Kafkasyal\u0131lar\u0131n k\u00fclt\u00fcr\u00fcnde da\u011fl\u0131k co\u011frafyan\u0131n yaratt\u0131\u011f\u0131 canl\u0131, devingen, co\u015fkulu m\u00fczi\u011fimiz ve halk danslar\u0131m\u0131z buna iyi bir \u00f6rnektir.<\/p>\n
\n2. B\u00fct\u00fcn bu insan grubunun t\u00fcm ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamak i\u00e7in y\u00fcr\u00fcrl\u00fckte olan \u00e7e\u015fitli \u00f6zelliklerin p\u00fcr\u00fczs\u00fcz bir b\u00fct\u00fcn olu\u015fturmas\u0131n\u0131 sa\u011flayan sistem nas\u0131l i\u015flemektedir? Sorular\u0131na yan\u0131t aramak gerekir.<\/p>\n
\nYaln\u0131z \u015funu da belirteyim ki muhaceret ko\u015fullar\u0131nda a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lamam\u0131\u015f ve k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn de \u00f6z\u00fcnde var olan demokrat, payla\u015f\u0131mc\u0131, yurtsever karakterin a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lmas\u0131n\u0131 ve merkeziyet\u00e7i bir nitelik kazand\u0131r\u0131lmas\u0131n\u0131, k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn do\u011fru dinamikler \u00fczerine temellendirilmesi a\u00e7\u0131s\u0131ndan \u00f6nemli bir g\u00f6rev olarak g\u00f6rmekteyiz.<\/p>\n
\n<\/b>
\nS\u00fcrg\u00fcn Kafkasyal\u0131lar, getirdikleri \u00fcst yap\u0131, daha do\u011frusu \u00fcst yap\u0131 kal\u0131nt\u0131lar\u0131yla g\u00fcn\u00fcm\u00fcze kadar gelmeyi ba\u015farm\u0131\u015flard\u0131r. Kafkasya’ da d\u0131\u015far\u0131ya kapal\u0131 toplumsal yap\u0131lar\u0131 ve dolay\u0131s\u0131yla \u00e7ok a\u011f\u0131r ilerleyen evrimlerinin getirdi\u011fi do\u011fal muhafazakarl\u0131kla s\u00fcrg\u00fcnden bu yana k\u00fclt\u00fcrlerini nispeten koruyabilmi\u015flerdir.<\/p>\n
\n<\/b>1. Refik Zerengil, Birey Toplum ve K\u00fclt\u00fcrel Yozla\u015fma, D\u00fc\u015f\u00fcn Dergisi.
\n2. Gordon Childe, Tarihte Neler Oldu, 1982
\n3. Calvin }Yelis, insan ve D\u00fcnyas\u0131, 1972
\n4. Mehmet Alptekin, K\u00fclt\u00fcr ve Liderlik, 1968
\n5. Bozkurt G\u00fcven\u00e7, \u0130nsan ve K\u00fclt\u00fcr
\n6. Bozkurt G\u00fcven\u00e7, K\u00fclt\u00fcr Kavram\u0131nda B\u00fct\u00fcnc\u00fcl\u00fck Sorunu \u00dczerine Bir Deneme ve K\u00fclt\u00fcr Sorunu
\n7. Materyalist Felsefe S\u00f6zl\u00fc\u011f\u00fc
\n8. O. Binyazar, K\u00fclt\u00fcr ve E\u011fitim Sorunlar\u0131
\n9. Aziz \u00c7al\u0131\u015flar, Ansiklopedik K\u00fclt\u00fcr S\u00f6zl\u00fc\u011f\u00fc, (\u00c7eviri) 10. D\u00fc\u015f\u00fcn, A\u011fustos 1984, Sayfa 32, 33.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"