![\"\"](\"http:\/\/www.circassiancenter.com\/cc-turkiye\/z-2013-Images-2\/433.JPG\")
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Metin S\u00f6zen <\/b><\/p>\n
G\u00fcn\u00fcm\u00fczde en \u00e7ok kullan\u0131lan k\u00fclt\u00fcrel kavramlardan biri de evrensel k\u00fclt\u00fcrd\u00fcr. Buna bazen k\u00fcresel k\u00fclt\u00fcr denmektedir.<\/p>\n K\u00fcreselle\u015fme toplumlar\u0131n y\u00f6netimi ve y\u00f6netim politikalar\u0131, ideolojisi ve k\u00fclt\u00fcrleri \u00fczerinde uluslararas\u0131 sermayenin ekonomik politikas\u0131, k\u00fclt\u00fcr\u00fc ve ideolojisinin egemenli\u011fini kurmas\u0131 ve geli\u015ftirmesini anlat\u0131r. K\u00fcreselle\u015fme yeni-s\u00f6m\u00fcrgecili\u011fe ge\u00e7i\u015fi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde tamamlamayan emperyalizmin kendi i\u00e7in koydu\u011fu yeni isimdir. K\u00fcreselle\u015fmede esnek \u00fcretim, yerellik, b\u00fcrokrasinin k\u00fc\u00e7\u00fclt\u00fclmesi, yap\u0131sal uyarlamalar, \u00f6zelle\u015ftirme, dereg\u00fclasyon, g\u00fcmr\u00fcklerin kald\u0131r\u0131lmas\u0131, uluslararas\u0131 \u015firketlere garantiler, te\u015fvikler ve te\u015fviki kolayla\u015ft\u0131ran yasalar gibi k\u00fcresel sermayenin ve ortaklar\u0131n\u0131n i\u015fini kolayla\u015ft\u0131ran, kar\u0131n\u0131 art\u0131ran ve ona g\u00fcvenli pazar ortam\u0131 yaratan kurumsalla\u015fma ve ili\u015fkinin do\u011fas\u0131n\u0131 bi\u00e7imlendirme vard\u0131r. Bilin\u00e7 y\u00f6netimiyle ilgili me\u015frula\u015ft\u0131r\u0131c\u0131 gerek\u00e7e ise bu \u015firketlerin gittikleri yerlerde i\u015f alan\u0131 a\u00e7t\u0131\u011f\u0131, istihdam\u0131 art\u0131rd\u0131\u011f\u0131, standartlar\u0131 y\u00fckseltti\u011fi, demokratikle\u015fmeyi getirdi\u011fi gibi iddialard\u0131r. Dolay\u0131s\u0131yla, ekonomik k\u00fcreselle\u015fmenin ba\u015far\u0131s\u0131 bilin\u00e7sel, bili\u015fsel, davran\u0131\u015fsal ve k\u00fclt\u00fcrel k\u00fcreselle\u015fmenin yayg\u0131nl\u0131k kazanmas\u0131na ba\u011fl\u0131d\u0131r. Bu ikinci t\u00fcrle k\u00fcreselle\u015fme desteklenerek tamamlan\u0131r.<\/p>\n Emperyalizm k\u00fcreselle\u015fme olarak sat\u0131lmaya ba\u015fland\u0131\u011f\u0131ndan beri k\u00fcresel pazar\u0131n k\u00fclt\u00fcr\u00fc, yani k\u00fclt\u00fcrel emperyalizm de evrensel k\u00fclt\u00fcr olarak d\u00f6n\u00fc\u015f\u00fcme u\u011frat\u0131ld\u0131. K\u00fcresel k\u00fclt\u00fcr \u00e7\u0131kt\u0131\u011f\u0131 yerin \u00e7ok \u00f6tesinde i\u015fler. Men\u015feiyle hi\u00e7 bir ger\u00e7ek ba\u011f tutmaz; ba\u011flams\u0131zd\u0131r, ba\u015fka yerlerden (ve hi\u00e7 bir yerden) gelen ayr\u0131 elemanlara sahiptir. Ortak bir ge\u00e7mi\u015fle bir ba\u011f kurmaz ve tutmaz; ulusal k\u00fclt\u00fcrden farkl\u0131 olarak \u201chaf\u0131zas\u0131zd\u0131r\u201d veya \u00e7ok k\u0131sa bir haf\u0131zaya sahiptir. Asl\u0131nda k\u00fcresel k\u00fclt\u00fcr teknolojiyle \u00fcretilmi\u015f, bilin\u00e7 y\u00f6netimi yap\u0131lar\u0131 i\u00e7inde hesaplanm\u0131\u015f bir k\u00fclt\u00fcrd\u00fcr. G\u00f6r\u00fcn\u00fc\u015fte bir yere, dine, inanca, d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne ba\u011fl\u0131 de\u011fildir, kopmu\u015ftur ve yans\u0131zd\u0131r. Varl\u0131\u011f\u0131 \u00f6nce teknolojik kitle \u00fcretimine ve uluslararas\u0131 da\u011f\u0131t\u0131ma ba\u011fl\u0131d\u0131r; sonra da t\u00fcketen kitlelere. S\u00fcreklili\u011fi uluslararas\u0131 pazar yap\u0131s\u0131 ve ileti\u015fim sistemlerine ba\u011fl\u0131d\u0131r.<\/p>\n \u0130nsan\u0131n toplumsal ya\u015fam\u0131nda hi\u00e7 bir \u015fey her insan\u0131 kapsayan evrenselli\u011fe sahip olamaz. Do\u011fum, \u00f6l\u00fcm, \u00fcretim, yemek, i\u00e7mek, bar\u0131nmak ve ileti\u015fim gibi evrensel ger\u00e7ekler vard\u0131r, fakat evrensel ger\u00e7ekler somut insan\u0131n somut ya\u015fam ko\u015fullar\u0131nda evrenselli\u011fini yitirir. Kad\u0131nlar\u0131n do\u011furdu\u011fu evrensel bir ger\u00e7ektir, \u00e7\u00fcnk\u00fc d\u00fcnyan\u0131n her yerinde kad\u0131nlar do\u011furur. Fakat d\u00fcnyan\u0131n her yerinde kad\u0131nlar ayn\u0131 \u015fekilde do\u011furmaz, ayn\u0131 \u015fekilde \u00e7ocuk yeti\u015ftirmez. Dolay\u0131s\u0131yla evrensel ger\u00e7ek ile k\u00fclt\u00fcr\u00fc kar\u0131\u015ft\u0131rmamak gerekir. Evrensel ger\u00e7ek somut sosyal \u00fcretimin k\u00fclt\u00fcrel prati\u011finde evrensel karakterini yitirir.<\/p>\n Niceliksel \u00e7oklukla evrenselli\u011fi de kar\u0131\u015ft\u0131rmamak gerekir. Evrensel olan\u0131 belirleyen nicel \u00e7okluk de\u011fil, nitel karakterdir. \u0130nsanlar\u0131n susad\u0131\u011f\u0131 ve su i\u00e7ti\u011fi evrensel bir ger\u00e7ektir. Suyun ne t\u00fcr oldu\u011fu, nas\u0131l i\u00e7ildi\u011fi ve suyun i\u00e7ilmesinden ne t\u00fcr doyumlar elde edildi\u011fi k\u00fclt\u00fcreldir. Herkesin Coca Cola i\u00e7mesi, Coca Cola k\u00fclt\u00fcr\u00fcn\u00fcn evrenselli\u011fini anlatmaz; bir t\u00fcketim k\u00fclt\u00fcr\u00fcn\u00fcn di\u011fer k\u00fclt\u00fcrler \u00fczerindeki egemenli\u011fini anlat\u0131r. Herkesin Coca Cola i\u00e7mesi evrensellik i\u00e7in yeterli bir ko\u015ful de\u011fildir, o k\u00fclt\u00fcrel prati\u011fin her yerde yeniden \u00fcretilmesi ve anlamland\u0131r\u0131lmas\u0131nda ortakl\u0131k olmal\u0131d\u0131r: Her yerde herkes Coca Cola’y\u0131 ayn\u0131 nedenlerle, ayn\u0131 doyumlarla ve ayn\u0131 at\u0131flarla i\u00e7mezler. Mal t\u00fcketiminin nicel yayg\u0131nl\u0131\u011f\u0131n\u0131n nedenleri, sa\u011flad\u0131\u011f\u0131 psikolojik doyumlar ve giderdi\u011fi gereksinimler ayn\u0131 de\u011fildir. Dolay\u0131s\u0131yla, t\u00fcketim her yerde olsa bile, evrensel k\u00fclt\u00fcrden bahsedilemez. D\u00f6nerin her yerde yenmesi d\u00f6ner k\u00fclt\u00fcr\u00fcn\u00fc evrensel bir k\u00fclt\u00fcr yapmaz. Marlboro i\u00e7en biri Amerikan\u0131n bir par\u00e7as\u0131na sahip olamaz. Ayn\u0131 paralelde, \u00f6rne\u011fin Smith (1990) evrensel k\u00fclt\u00fcr\u00fcn imkans\u0131z oldu\u011funu belirtmektedir.<\/p>\n Global k\u00f6y\u00fcn insanlar\u0131, \u00f6zellikle Bat\u0131l\u0131lar\u0131n d\u0131\u015f\u0131ndakiler, 1980’den beri elektronik medyan\u0131n haber, hayal ve imaj d\u00fcnyas\u0131n\u0131n i\u00e7ine kitleler halinde at\u0131lm\u0131\u015flard\u0131r, fakat k\u00fcreselcilerin iddias\u0131n\u0131n aksine, globalle\u015fme ve d\u00f6n\u00fc\u015f\u00fcm siyasal, ekonomik, sosyal ve k\u00fclt\u00fcrel farkl\u0131l\u0131klar \u00f6tesine ge\u00e7erek insanlar\u0131 egemen bir d\u00fcnya cemiyetinin \u00fcyesi yapmam\u0131\u015ft\u0131r. \u00dcyelik ile k\u00f6lelik ve s\u00f6m\u00fcr\u00fc kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r. Zincire vurulan\u0131n zincirine \u00fcyeli\u011fi, zincirine vurgunlu\u011funu (sahte bilinci) anlat\u0131r ve bu \u00fcyelik zincire vurulman\u0131n (\u00f6rne\u011fin \u00fccret k\u00f6leli\u011finin) ortadan kalkt\u0131\u011f\u0131n\u0131 (veya emperyalizmin olmad\u0131\u011f\u0131n\u0131) anlatmaz (Erdo\u011fan, 2000: 279). \u00d6zl\u00fcce, evrensellik ve k\u00fcresellik bask\u0131nl\u0131\u011f\u0131, boyun sunmay\u0131, boyun sundurmay\u0131 ve m\u00fccadeleyi i\u00e7inde ta\u015f\u0131yan bir \u00f6znelli\u011fi anlat\u0131r.<\/p>\n G\u00fcn\u00fcm\u00fczde en \u00e7ok kullan\u0131lan k\u00fclt\u00fcrel kavramlardan biri de evrensel k\u00fclt\u00fcrd\u00fcr. Buna bazen k\u00fcresel k\u00fclt\u00fcr denmektedir.<\/p>\n K\u00fcreselle\u015fme toplumlar\u0131n y\u00f6netimi ve y\u00f6netim politikalar\u0131, ideolojisi ve k\u00fclt\u00fcrleri \u00fczerinde uluslararas\u0131 sermayenin ekonomik politikas\u0131, k\u00fclt\u00fcr\u00fc ve ideolojisinin egemenli\u011fini kurmas\u0131 ve geli\u015ftirmesini anlat\u0131r. K\u00fcreselle\u015fme yeni-s\u00f6m\u00fcrgecili\u011fe ge\u00e7i\u015fi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde tamamlamayan emperyalizmin kendi i\u00e7in koydu\u011fu yeni isimdir. K\u00fcreselle\u015fmede esnek \u00fcretim, yerellik, b\u00fcrokrasinin k\u00fc\u00e7\u00fclt\u00fclmesi, yap\u0131sal uyarlamalar, \u00f6zelle\u015ftirme, dereg\u00fclasyon, g\u00fcmr\u00fcklerin kald\u0131r\u0131lmas\u0131, uluslararas\u0131 \u015firketlere garantiler, te\u015fvikler ve te\u015fviki kolayla\u015ft\u0131ran yasalar gibi k\u00fcresel sermayenin ve ortaklar\u0131n\u0131n i\u015fini kolayla\u015ft\u0131ran, kar\u0131n\u0131 art\u0131ran ve ona g\u00fcvenli pazar ortam\u0131 yaratan kurumsalla\u015fma ve ili\u015fkinin do\u011fas\u0131n\u0131 bi\u00e7imlendirme vard\u0131r. Bilin\u00e7 y\u00f6netimiyle ilgili me\u015frula\u015ft\u0131r\u0131c\u0131 gerek\u00e7e ise bu \u015firketlerin gittikleri yerlerde i\u015f alan\u0131 a\u00e7t\u0131\u011f\u0131, istihdam\u0131 art\u0131rd\u0131\u011f\u0131, standartlar\u0131 y\u00fckseltti\u011fi, demokratikle\u015fmeyi getirdi\u011fi gibi iddialard\u0131r. Dolay\u0131s\u0131yla, ekonomik k\u00fcreselle\u015fmenin ba\u015far\u0131s\u0131 bilin\u00e7sel, bili\u015fsel, davran\u0131\u015fsal ve k\u00fclt\u00fcrel k\u00fcreselle\u015fmenin yayg\u0131nl\u0131k kazanmas\u0131na ba\u011fl\u0131d\u0131r. Bu ikinci t\u00fcrle k\u00fcreselle\u015fme desteklenerek tamamlan\u0131r.<\/p>\n Emperyalizm k\u00fcreselle\u015fme olarak sat\u0131lmaya ba\u015fland\u0131\u011f\u0131ndan beri k\u00fcresel pazar\u0131n k\u00fclt\u00fcr\u00fc, yani k\u00fclt\u00fcrel emperyalizm de evrensel k\u00fclt\u00fcr olarak d\u00f6n\u00fc\u015f\u00fcme u\u011frat\u0131ld\u0131. K\u00fcresel k\u00fclt\u00fcr \u00e7\u0131kt\u0131\u011f\u0131 yerin \u00e7ok \u00f6tesinde i\u015fler. Men\u015feiyle hi\u00e7 bir ger\u00e7ek ba\u011f tutmaz; ba\u011flams\u0131zd\u0131r, ba\u015fka yerlerden (ve hi\u00e7 bir yerden) gelen ayr\u0131 elemanlara sahiptir. Ortak bir ge\u00e7mi\u015fle bir ba\u011f kurmaz ve tutmaz; ulusal k\u00fclt\u00fcrden farkl\u0131 olarak \u201chaf\u0131zas\u0131zd\u0131r\u201d veya \u00e7ok k\u0131sa bir haf\u0131zaya sahiptir. Asl\u0131nda k\u00fcresel k\u00fclt\u00fcr teknolojiyle \u00fcretilmi\u015f, bilin\u00e7 y\u00f6netimi yap\u0131lar\u0131 i\u00e7inde hesaplanm\u0131\u015f bir k\u00fclt\u00fcrd\u00fcr. G\u00f6r\u00fcn\u00fc\u015fte bir yere, dine, inanca, d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne ba\u011fl\u0131 de\u011fildir, kopmu\u015ftur ve yans\u0131zd\u0131r. Varl\u0131\u011f\u0131 \u00f6nce teknolojik kitle \u00fcretimine ve uluslararas\u0131 da\u011f\u0131t\u0131ma ba\u011fl\u0131d\u0131r; sonra da t\u00fcketen kitlelere. S\u00fcreklili\u011fi uluslararas\u0131 pazar yap\u0131s\u0131 ve ileti\u015fim sistemlerine ba\u011fl\u0131d\u0131r.<\/p>\n \u0130nsan\u0131n toplumsal ya\u015fam\u0131nda hi\u00e7 bir \u015fey her insan\u0131 kapsayan evrenselli\u011fe sahip olamaz. Do\u011fum, \u00f6l\u00fcm, \u00fcretim, yemek, i\u00e7mek, bar\u0131nmak ve ileti\u015fim gibi evrensel ger\u00e7ekler vard\u0131r, fakat evrensel ger\u00e7ekler somut insan\u0131n somut ya\u015fam ko\u015fullar\u0131nda evrenselli\u011fini yitirir. Kad\u0131nlar\u0131n do\u011furdu\u011fu evrensel bir ger\u00e7ektir, \u00e7\u00fcnk\u00fc d\u00fcnyan\u0131n her yerinde kad\u0131nlar do\u011furur. Fakat d\u00fcnyan\u0131n her yerinde kad\u0131nlar ayn\u0131 \u015fekilde do\u011furmaz, ayn\u0131 \u015fekilde \u00e7ocuk yeti\u015ftirmez. Dolay\u0131s\u0131yla evrensel ger\u00e7ek ile k\u00fclt\u00fcr\u00fc kar\u0131\u015ft\u0131rmamak gerekir. Evrensel ger\u00e7ek somut sosyal \u00fcretimin k\u00fclt\u00fcrel prati\u011finde evrensel karakterini yitirir.<\/p>\n Niceliksel \u00e7oklukla evrenselli\u011fi de kar\u0131\u015ft\u0131rmamak gerekir. Evrensel olan\u0131 belirleyen nicel \u00e7okluk de\u011fil, nitel karakterdir. \u0130nsanlar\u0131n susad\u0131\u011f\u0131 ve su i\u00e7ti\u011fi evrensel bir ger\u00e7ektir. Suyun ne t\u00fcr oldu\u011fu, nas\u0131l i\u00e7ildi\u011fi ve suyun i\u00e7ilmesinden ne t\u00fcr doyumlar elde edildi\u011fi k\u00fclt\u00fcreldir. Herkesin Coca Cola i\u00e7mesi, Coca Cola k\u00fclt\u00fcr\u00fcn\u00fcn evrenselli\u011fini anlatmaz; bir t\u00fcketim k\u00fclt\u00fcr\u00fcn\u00fcn di\u011fer k\u00fclt\u00fcrler \u00fczerindeki egemenli\u011fini anlat\u0131r. Herkesin Coca Cola i\u00e7mesi evrensellik i\u00e7in yeterli bir ko\u015ful de\u011fildir, o k\u00fclt\u00fcrel prati\u011fin her yerde yeniden \u00fcretilmesi ve anlamland\u0131r\u0131lmas\u0131nda ortakl\u0131k olmal\u0131d\u0131r: Her yerde herkes Coca Colay\u0131 ayn\u0131 nedenlerle, ayn\u0131 doyumlarla ve ayn\u0131 at\u0131flarla i\u00e7mezler. Mal t\u00fcketiminin nicel yayg\u0131nl\u0131\u011f\u0131n\u0131n nedenleri, sa\u011flad\u0131\u011f\u0131 psikolojik doyumlar ve giderdi\u011fi gereksinimler ayn\u0131 de\u011fildir. Dolay\u0131s\u0131yla, t\u00fcketim her yerde olsa bile, evrensel k\u00fclt\u00fcrden bahsedilemez. D\u00f6nerin her yerde yenmesi d\u00f6ner k\u00fclt\u00fcr\u00fcn\u00fc evrensel bir k\u00fclt\u00fcr yapmaz. Marlboro i\u00e7en biri Amerikan\u0131n bir par\u00e7as\u0131na sahip olamaz. Ayn\u0131 paralelde, \u00f6rne\u011fin Smith (1990) evrensel k\u00fclt\u00fcr\u00fcn imkans\u0131z oldu\u011funu belirtmektedir.<\/p>\n Global k\u00f6y\u00fcn insanlar\u0131, \u00f6zellikle Bat\u0131l\u0131lar\u0131n d\u0131\u015f\u0131ndakiler, 1980’den beri elektronik medyan\u0131n haber, hayal ve imaj d\u00fcnyas\u0131n\u0131n i\u00e7ine kitleler halinde at\u0131lm\u0131\u015flard\u0131r, fakat k\u00fcreselcilerin iddias\u0131n\u0131n aksine, globalle\u015fme ve d\u00f6n\u00fc\u015f\u00fcm siyasal, ekonomik, sosyal ve k\u00fclt\u00fcrel farkl\u0131l\u0131klar \u00f6tesine ge\u00e7erek insanlar\u0131 egemen bir d\u00fcnya cemiyetinin \u00fcyesi yapmam\u0131\u015ft\u0131r. \u00dcyelik ile k\u00f6lelik ve s\u00f6m\u00fcr\u00fc kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r. Zincire vurulan\u0131n zincirine \u00fcyeli\u011fi, zincirine vurgunlu\u011funu (sahte bilinci) anlat\u0131r ve bu \u00fcyelik zincire vurulman\u0131n (\u00f6rne\u011fin \u00fccret k\u00f6leli\u011finin) ortadan kalkt\u0131\u011f\u0131n\u0131 (veya emperyalizmin olmad\u0131\u011f\u0131n\u0131) anlatmaz (Erdo\u011fan, 2000: 279). \u00d6zl\u00fcce, evrensellik ve k\u00fcresellik bask\u0131nl\u0131\u011f\u0131, boyun sunmay\u0131, boyun sundurmay\u0131 ve m\u00fccadeleyi i\u00e7inde ta\u015f\u0131yan bir \u00f6znelli\u011fi anlat\u0131r.<\/p>\n K\u00fclt\u00fcr kavram\u0131n\u0131 en ba\u015fta s\u00f6zl\u00fck anlam\u0131yla tan\u0131mlayabiliriz: Bir toplumun duyu\u015f d\u00fc\u015f\u00fcn\u00fc\u015f birli\u011fini olu\u015fturan gelenek durumundaki her t\u00fcrl\u00fc ya\u015fay\u0131\u015f d\u00fc\u015f\u00fcnce dil ve sanat varl\u0131klar\u0131n\u0131n topu belli bir konuda edinilmi\u015f geni\u015f ve sistemli bilgi. Bir ba\u015fka tan\u0131mlamas\u0131 ise \u015f\u00f6yledir: Tarihsel ve toplumsal geli\u015fme s\u00fcreci i\u00e7inde yarat\u0131lan her t\u00fcrl\u00fc de\u011ferlerle bunlar\u0131 kullanmada sonraki ku\u015faklara iletmede kullan\u0131lan insan\u0131n do\u011fal ve toplumsal \u00e7evresine egemenli\u011finin \u00f6l\u00e7\u00fcs\u00fcn\u00fc g\u00f6steren ara\u00e7lar\u0131n t\u00fcm\u00fc. \u00dc\u00e7\u00fcnc\u00fc s\u00f6zl\u00fck tan\u0131m\u0131 \u015fu \u015fekildedir: Ak\u0131l y\u00fcr\u00fctme ele\u015ftirme ve be\u011feni yeteneklerinin \u00f6\u011frenim deney ve ya\u015fant\u0131lar yoluyla geli\u015ftirilmi\u015f olan bi\u00e7imi.<\/p>\n K\u00fclt\u00fcr Latince k\u00f6kenli bir kelime olup dilimize Amerikanca ve Frans\u0131zca’dan girmi\u015ftir. Latince cultura topra\u011fa bir \u015feyler ekip \u00fcr\u00fcn almak \u00fcretmek anlam\u0131nda kullan\u0131l\u0131yordu. Voltaire Frans\u0131z Devrimi \u00f6ncesinde Culture\u2019\u00fc insan zekas\u0131n\u0131n olu\u015fumunu ve geli\u015fmesini belirleyen bir terim olarak kullan\u0131nca s\u00f6zc\u00fck de\u011fi\u015fik bir anlam kazanm\u0131\u015ft\u0131r. Frans\u0131zca\u2019dan Almanca\u2019ya cultur bi\u00e7iminde ge\u00e7en s\u00f6zc\u00fck daha sonra t\u00fcm Avrupa dillerine yay\u0131lm\u0131\u015ft\u0131r. Frans\u0131zca\u2019da k\u00fclt\u00fcr\u00fcn kar\u015f\u0131l\u0131\u011f\u0131 irfand\u0131r. \u0130rfan kelimesinin s\u00f6zl\u00fck anlam\u0131 ise; anlama bilme ger\u00e7e\u011fe ula\u015ft\u0131r\u0131c\u0131 g\u00fc\u00e7l\u00fc sezi\u015ftir. Daha \u00e7ok tinsel ve manevi de\u011ferleri i\u00e7ermi\u015ftir. Amerikanca\u2019da k\u00fclt\u00fcr\u00fcn kar\u015f\u0131l\u0131\u011f\u0131 medeniyettir. Medeniyet ise uygarl\u0131k yani insanlar\u0131n do\u011faya egemen olma toplum olarak daha iyi bir ya\u015fama ula\u015fma \u00e7abalar\u0131ndan \u00e7\u0131kan sonu\u00e7lar\u0131n bilim teknik sanat ve k\u00fclt\u00fcr\u00fcn t\u00fcm\u00fcn\u00fc kapsar. Sonu\u00e7 olarak bilim ve tekni\u011fin sanat ve k\u00fclt\u00fcr\u00fcn geli\u015fmesi ilerlemesiyle yarat\u0131lan ya\u015fama ko\u015fullar\u0131n\u0131n ya\u015fama bi\u00e7iminin incelmesi yetkinle\u015fmesi durumudur. Dolay\u0131s\u0131yla Amerikanca k\u00fclt\u00fcr\u00fcn kar\u015f\u0131l\u0131\u011f\u0131na maddi k\u00fclt\u00fcr daha denk d\u00fc\u015fer.<\/p>\n Medeniyet insanl\u0131\u011f\u0131n \u00e7al\u0131\u015farak ortaya koydu\u011fu teknik eserlerin b\u00fct\u00fcn\u00fcnden ibarettir. K\u00fclt\u00fcr ise bir toplumu kendi tarihi i\u00e7inde meydana getirdi\u011fi de\u011fer h\u00fck\u00fcmlerinin b\u00fct\u00fcn\u00fcd\u00fcr. Bunlar ilim sanat ahlak ve dine ait de\u011ferlerdir. Medeniyet k\u00fclt\u00fcr yaratan d\u00fczendir. Bu durumda k\u00fclt\u00fcr ve medeniyet kavramlar\u0131n\u0131 birbirinden ay\u0131rd\u0131ktan sonra k\u00fclt\u00fcr\u00fcn olu\u015fumuna etken olan de\u011ferler durumlar ve vs. \u00f6nem kazan\u0131r. Her toplumun kendi k\u00fclt\u00fcr\u00fc vard\u0131r ve k\u00fclt\u00fcr\u00fcn y\u00fckselmesi ilerlemesi ve geli\u015fmesi medeniyetin do\u011fu\u015funu sa\u011flar. Sosyolojik \u00e7er\u00e7evede en geni\u015f s\u0131n\u0131rlar\u0131na ula\u015fan k\u00fclt\u00fcr kavram\u0131 \u2018bir ya\u015fama bi\u00e7imidir.\u2019 Bu yakla\u015f\u0131mda bir toplumda bulunan ve bulunmayan b\u00fct\u00fcn ifade ve etkile\u015fim bi\u00e7imleri \u00f6nem kazan\u0131r. Bu anlamda k\u00fclt\u00fcr insan olarak belli bir toplumda \u00f6\u011frendiklerimizle davran\u0131\u015f d\u00fc\u015f\u00fcnce sistemimizin toplam\u0131 say\u0131labilir. Bir bak\u0131ma ne yedi\u011fimiz ne i\u00e7ti\u011fimiz ne okudu\u011fumuz nelere sempati ile yakla\u015f\u0131rken nelere tepki duydu\u011fumuz ait olunan grup k\u00fcme ya da toplumu karakterize eder. G\u00fcn\u00fcm\u00fczde ileti\u015fimin son derece h\u0131zl\u0131 yap\u0131labilmesi k\u00fclt\u00fcrel ve bilimsel geli\u015fmelerin an\u0131nda yay\u0131lmas\u0131na olanak sa\u011flam\u0131\u015ft\u0131r. Bu durum k\u00fclt\u00fcrlerin birbirleriyle olan ili\u015fkilerinin ve etkile\u015fimlerinin \u00fczerine d\u00fc\u015f\u00fcn\u00fclmesi gere\u011fini \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n Asl\u0131nda sosyal bilimciler 166 farkl\u0131 tan\u0131m\u0131 olan k\u00fclt\u00fcr kavram\u0131 i\u00e7in \u2018bir kavram\u0131n bu kadar \u00e7ok tan\u0131m\u0131 varsa onun tan\u0131mlanamayaca\u011f\u0131n\u0131 kabul etmek gerekir\u2019 diyebiliyorlar. K\u00fclt\u00fcr tarih\u00e7ileri insano\u011flunun geli\u015fme ve ilerleme g\u00f6stererek hayatta kalma ve varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrme sava\u015f\u0131ndaki ba\u015far\u0131s\u0131n\u0131 k\u00fclt\u00fcrel bir varl\u0131k olu\u015funa yani \u00f6\u011frendiklerini birikiminde saklay\u0131p yeni nesillere aktarma yetene\u011fi ile becerisine ba\u011flar.<\/p>\n K\u00fclt\u00fcr geli\u015fim s\u00fcrecinde \u00f6nce s\u00f6zl\u00fc k\u00fclt\u00fcr do\u011fmu\u015f daha sonra yaz\u0131l\u0131 k\u00fclt\u00fcr olu\u015fmu\u015ftur. Bug\u00fcn yaz\u0131l\u0131 k\u00fclt\u00fcr ile beraber s\u00f6zl\u00fc k\u00fclt\u00fcr de devinim ve geli\u015fimine devam etmektedir. S\u00f6zl\u00fc k\u00fclt\u00fcr de yazar yoktur anonimdir do\u011fald\u0131r metinsizdir ezbere dayal\u0131d\u0131r \u00e7e\u015fitlenebilir s\u00fcrekli ak\u0131\u015f dola\u015f\u0131m ve dolay\u0131s\u0131 ile de\u011fi\u015fim i\u00e7indedir. Bu k\u00fclt\u00fcr de \u00e7\u00f6z\u00fcmleme ve inceleme yoktur. Yaz\u0131l\u0131 k\u00fclt\u00fcr yaz\u0131l\u0131d\u0131r metne ba\u011fl\u0131d\u0131r okuru de\u011fi\u015febilse bile metin de\u011fi\u015fmez \u00fcreten yaln\u0131zd\u0131r anlat\u0131ya istenilen s\u0131kl\u0131kta d\u00f6n\u00fclebilir \u00e7\u00f6z\u00fcmleme ve inceleme yap\u0131labilir.<\/p>\n Ayd\u0131n ve Ayd\u0131nlanma Ayd\u0131n ki\u015fi i\u00e7ine do\u011fdu\u011fu k\u00fclt\u00fcr\u00fcn \u00f6zelliklerini de\u011ferlerini e\u011fitimini oldu\u011fu ve sunuldu\u011fu \u00fczere kabul etmek yerine irdeler ele\u015ftirir ve katk\u0131da bulunur. Gelenekleri ve al\u0131\u015fkanl\u0131klar\u0131 ba\u015fka t\u00fcrl\u00fc d\u00fc\u015f\u00fcnerek s\u00fcrekli bir \u00fcst ger\u00e7e\u011fi sorgular bilinenle tatmin olmaz. Ki\u015fisel sorumluluklar\u0131n\u0131n i\u00e7ine toplumsal sorumlulu\u011fu dahil eder ve b\u00f6ylece etraf\u0131ndakilere \u0131\u015f\u0131k sa\u00e7maya ba\u015flam\u0131\u015f olur. Ayd\u0131n ki\u015fi toplumsal konularda uyaran ortaya koyan ve \u00e7\u00f6z\u00fcm yollar\u0131 \u00f6neren ki\u015fi olmal\u0131d\u0131r. T\u00fcm bunlar\u0131 yapabilmesi i\u00e7in ayd\u0131n ki\u015fi ger\u00e7ekten \u00f6zg\u00fcr olmal\u0131 ve inand\u0131\u011f\u0131 do\u011frular\u0131 ifade ederken herhangi bir grubun kurumun toplumun veya herhangi bir birimin menfaatlerini g\u00f6zetmemelidir. \u0130nand\u0131\u011f\u0131 do\u011frular da dahil tek bir fikre veya ak\u0131ma ba\u011fl\u0131 olmak yerine her fikre ve d\u00fc\u015f\u00fcnceye a\u00e7\u0131k olmal\u0131 fakat sorgulamay\u0131 asla b\u0131rakmamal\u0131d\u0131r.<\/p>\n Herkes ayd\u0131n olabilir mi sorusuna baz\u0131lar\u0131 iki farkl\u0131 yakla\u015f\u0131m ve g\u00f6r\u00fc\u015f geli\u015ftirmi\u015ftir:<\/p>\n Birinci g\u00f6r\u00fc\u015f; ayd\u0131nlanma d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn asl\u0131nda t\u00fcm insanlarda do\u011fu\u015ftan var olan bir yetenek oldu\u011funu ama baz\u0131lar\u0131n\u0131n bu yetene\u011fi kullanmamas\u0131 veya kullanabilecek \u015fartlarda olmamas\u0131 y\u00fcz\u00fcnden ayd\u0131nlanma s\u00fcrecine girilemedi\u011fini savunanlard\u0131r.<\/p>\n Di\u011fer yakla\u015f\u0131m ise ayd\u0131nlanman\u0131n ancak insan evriminin belirli bir d\u00f6neminden sonra olu\u015fabilece\u011fi y\u00f6n\u00fcndedir.<\/p>\n Birince g\u00f6r\u00fc\u015fe g\u00f6re ayd\u0131nlanma s\u00fcrecinin ba\u015flamas\u0131 i\u00e7in zaten siz de var olan\u0131 fark etmeniz ke\u015ffetmeniz yeterlidir. \u0130kinci yakla\u015f\u0131mda ise herkes ayd\u0131nlanmaya aday de\u011fildir. Ayd\u0131nlanmaya aday olabilecek bireyler bu yetiyi bir \u015fekilde (\u015fans) kazanm\u0131\u015f ki\u015filerdir. Bir bak\u0131ma se\u00e7ilmi\u015flerdir. Bu ki\u015filer gelecekte \u2018kozmik bilince\u2019 ula\u015fm\u0131\u015f insan t\u00fcr\u00fcn\u00fcn \u00f6nc\u00fcleridir. Bu yetiye sahip ki\u015filer i\u00e7in gerekli olan \u00f6n ko\u015fullar zaten var olmu\u015ftur. Asl\u0131nda neden ni\u00e7in ne zaman se\u00e7en ve se\u00e7ilenler kim gibi ayd\u0131n ki\u015finin sormaktan vazge\u00e7meyece\u011fi sorular ikinci durumda bo\u015flukta kalmaktad\u0131r. Ayd\u0131nlanma varolu\u015fun anlam\u0131n\u0131 arayan ben kimim neredeyim neden sorular\u0131 ile birlikte toplumsal konular\u0131 da ayn\u0131 \u015fekilde sorgular. Ayd\u0131nlanma yolu bu sorulara cevap aramaktan b\u0131kmadan yorulmadan \u00e7\u0131k\u0131lan bir yolculuktur. Avrupa\u2019da R\u00f6nesans\u2019tan sonra gelen usun ve bilimin geli\u015fip egemen oldu\u011fu ayd\u0131nlanma \u00e7a\u011f\u0131ndan itibaren birinci g\u00f6r\u00fc\u015fteki ayd\u0131nlanma akla daha yak\u0131n g\u00f6r\u00fcnmektedir. Ayd\u0131nlanma \u00f6z\u00fcnde kolayc\u0131l\u0131\u011fa teslim olmayan kli\u015felere sloganlara s\u0131\u011f\u0131nmayan ak\u0131l yoludur. Ayd\u0131nlar\u0131 sonu\u00e7 olarak toplumu de\u011fi\u015ftirmek i\u00e7in gerekli \u00f6zel \u015fart ve yeteneklerle donanm\u0131\u015f bir kesim olarak ele almak gerekir. Ancak unutulmamal\u0131 ki ayd\u0131nlar\u0131 bir s\u0131n\u0131f olarak de\u011ferlendirmek tart\u0131\u015fmal\u0131 sonu\u00e7lar getirir \u00e7\u00fcnk\u00fc en az\u0131ndan sosyolojideki klasik \u00f6l\u00e7\u00fclere g\u00f6re net bir s\u0131n\u0131f te\u015fkil etmedikleri y\u00f6n\u00fcnde g\u00f6r\u00fc\u015f birli\u011fi vard\u0131r. Zaten duruma \u00fclkeye ve zamana g\u00f6re de\u011fi\u015fse bile g\u00fcn\u00fcm\u00fczde ayd\u0131nlar \u00f6nce \u00f6zg\u00fcr bir birey olarak hep beraber hareket edecek \u015fekilde bir s\u0131n\u0131f \u015fuuru ta\u015f\u0131mazlar ve ba\u015fta da belirtildi\u011fi \u00fczere \u00e7ok \u00f6zel \u015fartlar i\u00e7in gerekli olmad\u0131\u011f\u0131 s\u00fcrece ki\u015fselli\u011fini ve bireyselli\u011fni korumal\u0131d\u0131rlar.<\/p>\n S\u00f6zc\u00fck olarak k\u00fclt\u00fcr \u201cbir toplumda ge\u00e7erli olan ve gelenek halinde devam eden her t\u00fcrl\u00fc duygu d\u00fc\u015f\u00fcce dil sanat ya\u015fay\u0131\u015f unsurlar\u0131n\u0131n t\u00fcm\u00fc belli bir konuda edinilmi\u015f geni\u015f ve sistemli bilgi\u201d \u015feklinde tarif edilmektedir. (Meydan Larousse)<\/p>\n Antropoloji bilimlerinin k\u00fclt\u00fcr sorunlar\u0131yla u\u011fra\u015fan dal\u0131na bug\u00fcn \u201cetnoloji\u201d veya \u201csosyal-k\u00fclt\u00fcrel antropoloji\u201d ad\u0131 verilmekte olup bu alandaki k\u00fclt\u00fcr s\u00f6zc\u00fc\u011f\u00fc g\u00fcnl\u00fck dilimizdeki \u201ck\u00fclt\u00fcr\u201d s\u00f6zc\u00fc\u011f\u00fcnden \u00e7ok daha geni\u015f kapsaml\u0131 bir kavram olarak hars ya da uygarl\u0131k anlam\u0131nda kullan\u0131lmaktad\u0131r.<\/p>\n K\u00fclt\u00fcr en geni\u015f s\u0131n\u0131rlar\u0131na sosyolojik \u00e7er\u00e7evede ula\u015fmakta olup buradaki anlam\u0131yla \u201cbir ya\u015fama bi\u00e7imi\u201ddir. Bir topluma \u00f6zg\u00fc b\u00fct\u00fcn ifade ve etkile\u015fim bi\u00e7imleri bu tan\u0131mda yer almaktad\u0131r. Bu anlamda k\u00fclt\u00fcr insan olarak belli bir toplumda \u00f6\u011frendiklerimizle yap\u0131p ettiklerimizin bir toplam\u0131 say\u0131labilir. Bu bak\u0131mdan ne yedi\u011fimiz ne i\u00e7ti\u011fimiz ne okudu\u011fumuz neye\/nelere \u00f6fke duydu\u011fumuz neye ve nelere sevgi ve sempati ile bakt\u0131\u011f\u0131m\u0131z ait olunan grup k\u00fcme ya da toplumu karakterize etmektedir.<\/p>\n K\u00fclt\u00fcr tarih\u00e7ileri insano\u011flunun hayatta kalma ve varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrme sava\u015f\u0131ndaki ba\u015far\u0131s\u0131n\u0131 k\u00fclt\u00fcrel bir varl\u0131k olu\u015funa yani ya\u015fayarak \u00f6\u011frendiklerini k\u00fclt\u00fcr\u00fcnde saklay\u0131p yeni ku\u015faklara aktarma yetene\u011fi ile becerisine ba\u011fl\u0131 g\u00f6r\u00fcrler.<\/p>\n Toplu ya\u015fayan her canl\u0131 t\u00fcr\u00fcn\u00fcn k\u00fclt\u00fcr\u00fc yoktur. S\u00f6zgeli\u015fi ar\u0131 ve kar\u0131nca gibi b\u00f6cek t\u00fcrleri toplu ya\u015farlar fakat k\u00fclt\u00fcr yaratamazlar. \u00d6rne\u011fin ar\u0131n\u0131n d\u00fczg\u00fcn alt\u0131gen bi\u00e7imindeki kovan h\u00fccresinin boyutlar\u0131 son yirmi be\u015f milyon y\u0131lda bir mikron bile de\u011fi\u015fmemi\u015ftir. Baz\u0131 maymunlar yavrular\u0131na baz\u0131 becerileri \u00f6\u011fretir; ama bir dil ve k\u00fclt\u00fcrden yoksun olduklar\u0131 i\u00e7in bu becerileri \u00e7ok s\u0131n\u0131rl\u0131d\u0131r. Evcil baz\u0131 hayvanlarla (atlar k\u00f6pekler gibi) kuyruksuz maymunlar olduk\u00e7a karma\u015f\u0131k baz\u0131 becerileri \u00f6\u011frenebilir; ama bunlar\u0131 kendi yavrular\u0131na aktaramazlar.<\/p>\n Kavrama Tarihsel Bak\u0131\u015f G\u00fcnl\u00fck konu\u015fmalar\u0131m\u0131zda ya da sanat ve bilim \u00e7al\u0131\u015fmalar\u0131nda kulland\u0131\u011f\u0131m\u0131z k\u00fclt\u00fcr s\u00f6zc\u00fc\u011f\u00fc Latince k\u00f6kenli olup T\u00fcrk\u00e7e\u2019ye Frans\u0131zca\u2019dan ge\u00e7mi\u015ftir. Latince cultura topra\u011fa bir \u015feyler ekip \u00fcr\u00fcn almak \u00fcretmek anlamlar\u0131nda kullan\u0131l\u0131yordu. Voltaire Frans\u0131z Devrimi \u00f6ncesinde culture’\u00fc insan zek\u00e2s\u0131n\u0131n olu\u015fumunu ve geli\u015fmesini belirleyen bir terim olarak kullan\u0131nca s\u00f6zc\u00fck de\u011fi\u015fik bir anlam kazanm\u0131\u015ft\u0131r. Frans\u0131zca\u2019dan Almanca\u2019 ya \u00f6nceleri cultur daha sonralar\u0131 k\u00fclt\u00fcr bi\u00e7iminde ge\u00e7en s\u00f6zc\u00fck zamanla b\u00fct\u00fcn Avrupa dillerine yay\u0131lm\u0131\u015f \u0130ngiliz antropologu Tylor 1871’de ona bilimsel bir i\u00e7erik kazand\u0131r\u0131nca da \u00f6nemi gittik\u00e7e artan bir kavrama ve ayn\u0131 zamanda bir u\u011fra\u015f alan\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n Voltaire Culture s\u00f6zc\u00fc\u011f\u00fcn\u00fc insan zekas\u0131n\u0131n olu\u015fumu anlam\u0131nda Almanlar uygarl\u0131k ve k\u00fclt\u00fcrel evrim kar\u015f\u0131l\u0131\u011f\u0131nda kullan\u0131lm\u0131\u015flard\u0131r. Ancak XIX. Y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131 ile XX. Y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011finde Frans\u0131zlar ve \u0130ngilizler uygarl\u0131k s\u00f6zc\u00fc\u011f\u00fcn\u00fc k\u00fclt\u00fcre tercih etmi\u015flerdi. Marx k\u00fclt\u00fcr kavram\u0131n\u0131n de\u011filse bile k\u00fclt\u00fcrel i\u00e7eri\u011fin son derece kapsaml\u0131 bir tan\u0131m\u0131n\u0131 vermi\u015ftir: Kavram\u0131n de\u011fi\u015fik alanlardaki kullan\u0131m\u0131 E\u011fitimcilere g\u00f6re k\u00fclt\u00fcr e\u011fitim yoluyla kazan\u0131lan i\u00e7eriktir. E\u011fitim ise bu muhtevay\u0131 kazand\u0131ran s\u00fcre\u00e7tir. \u201cE\u011fitimsiz k\u00fclt\u00fcr k\u00fclt\u00fcrs\u00fcz e\u011fitim\u201d d\u00fc\u015f\u00fcn\u00fclemez. Say\u0131n Bozkurt G\u00fcven\u00e7 ise \u201cE\u011fitim yol ise K\u00fclt\u00fcr yolcunun hayat\u0131 boyunca ya\u015fayarak \u00f6\u011frendiklerinin t\u00fcm\u00fcd\u00fcr.\u201d demektedir. G\u00fcnl\u00fck dilde k\u00fclt\u00fcr e\u011fitim-\u00f6\u011fretim s\u00fcreci bu s\u00fcrecin kazand\u0131rd\u0131\u011f\u0131 genel ve mesleki k\u00fclt\u00fcr \u0130slam K\u00fclt\u00fcr\u00fc spor k\u00fclt\u00fcr\u00fc vb. Anlam\u0131nda kullan\u0131l\u0131r.<\/p>\n Bilim ve felsefede k\u00fclt\u00fcr insanlar\u0131n ve toplumlar\u0131n yap\u0131p \u00f6\u011frenerek kazand\u0131\u011f\u0131 her \u015fey (tutum davran\u0131\u015f ve de\u011ferler) k\u0131saca uygarl\u0131k (medeniyet) anlam\u0131nda kullan\u0131lmaktad\u0131r.<\/p>\n K\u00fclt\u00fcr genel bir bi\u00e7imde ve uygarl\u0131kla e\u015fanlaml\u0131 olarak \u201dinsan t\u00fcr\u00fcn\u00fcn hayat\u0131n\u0131 ya\u015fam tarz\u0131n\u0131 t\u00fcm di\u011fer ya\u015fam tarzlar\u0131ndan ay\u0131ran unsurlar b\u00fct\u00fcn\u00fc\u201d diye ve daha \u00f6zel olarak da \u201dbir uygarl\u0131\u011f\u0131 meydana getiren de\u011ferler toplam\u0131\u201d \u015feklinde tan\u0131mlanabilir.<\/p>\n Bir di\u011fer ifade ile k\u00fclt\u00fcr bir toplumun; gelenek g\u00f6renek sanat d\u00fc\u015f\u00fcnce yap\u0131s\u0131 tarihsel birikim ve sosyal kurumlar gibi varl\u0131klar\u0131n\u0131n t\u00fcm\u00fcn\u00fc kapsayan ve bireyleri aras\u0131nda duyu\u015f ve d\u00fc\u015f\u00fcn\u00fc\u015f birli\u011fini sa\u011flayan \u015fekillenmi\u015f kolektif maddi ve manevi de\u011ferleridir.<\/p>\n Her k\u00fclt\u00fcr ilkin \u00f6z g\u00fcc\u00fcyle \u00f6z\u00fcnde bar\u0131nd\u0131rd\u0131\u011f\u0131 gizli g\u00fc\u00e7le geli\u015fir ve s\u00fcreklile\u015fir. Bununla birlikte tek bir k\u00fclt\u00fcr \u00f6z\u00fcn\u00fc t\u00fcm\u00fcyle \u00f6b\u00fcr k\u00fclt\u00fcrden soyutlayarak geli\u015femez. Bu nedenle her k\u00fclt\u00fcr geli\u015fmesini s\u00fcrd\u00fcrebilmek i\u00e7in \u00f6b\u00fcr k\u00fclt\u00fcrlerin kazan\u0131mlar\u0131ndan yararlanmak ister.<\/p>\n K\u00fclt\u00fcrle ilgili olarak kar\u015f\u0131m\u0131za \u00e7\u0131kan baz\u0131 kavramlar olan; k\u00fclt\u00fcrleme k\u00fclt\u00fcrlenme ve k\u00fclt\u00fcrle\u015fme s\u00fcre\u00e7leri ile k\u00fclt\u00fcr aktar\u0131m\u0131 k\u00fclt\u00fcr yitimi k\u00fclt\u00fcr \u015foku ve hakim k\u00fclt\u00fcr kavramlar\u0131ndan k\u0131saca bahsetmek istiyorum:<\/p>\n K\u00fclt\u00fcrleme: toplumlar\u0131n kendisini olu\u015fturan bireylere belli bir k\u00fclt\u00fcr\u00fc aktarma kazand\u0131rma toplumun istedi\u011fi insan\u0131 e\u011fitip yaratma ve onu denetim alt\u0131nda tutarak k\u00fclt\u00fcrel birlik ve beraberli\u011fi sa\u011flama bu yolla da toplumsal bar\u0131\u015f ve huzuru sa\u011flama s\u00fcrecidir. K\u00fclt\u00fcrleme s\u00fcreci bireye hayat\u0131 boyunca kolay kolay de\u011fi\u015ftiremeyece\u011fi bir ki\u015filik yap\u0131s\u0131 kazand\u0131r\u0131r. K\u00fclt\u00fcrleme toplumsalla\u015ft\u0131rma (sosyalizasyon) ve e\u011fitim s\u00fcreci olarak da tan\u0131mlanabilir.<\/p>\n K\u00fclt\u00fcrlenme: okul \u00f6ncesinde ailede ba\u015flay\u0131p okul d\u00f6nemi sonunda da da etkinle\u015fen k\u00fclt\u00fcrlenme de\u011fi\u015fik aile e\u011fitim okul meslek b\u00f6lge (alt k\u00fclt\u00fcr) \u00e7evrelerinden kalk\u0131p belli yer ve zamanlarda bir araya gelen birbirini etkileyen akran gruplar\u0131 aras\u0131ndaki k\u00fclt\u00fcr etkile\u015fimidir \u201cK\u00fclt\u00fcrleme\u201d; varolan\u0131 iletirken \u201ck\u00fclt\u00fcrlenme\u201d; yepyeni k\u00fclt\u00fcr kal\u0131plar\u0131 olu\u015fturur k\u00fclt\u00fcrel de\u011fi\u015fim s\u00fcrecinin ana kayna\u011f\u0131d\u0131r.<\/p>\n K\u00fclt\u00fcrle\u015fme s\u00fcrecinde iki ya da daha \u00e7ok k\u00fclt\u00fcr kar\u015f\u0131l\u0131kl\u0131 etkile\u015fim sonucu de\u011fi\u015fime u\u011frar yeni sentezler dinamik bile\u015fkeler yarat\u0131rlar. \u00c7a\u011f\u0131m\u0131zda s\u00f6z\u00fc edilen \u201cgloballe\u015fme\u201d (k\u00fcreselle\u015fme) budur. Birey ve gruplar olarak k\u00fclt\u00fcrle\u015fmeyi tamamen \u00f6nlemek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n Ayn\u0131 ba\u011flamda ve yakla\u015f\u0131k olarak ayn\u0131 anlam i\u00e7inde bir toplumsal gruba ait olan bilginin yerle\u015fik s\u00f6ylemlerle semboller d\u00fczeninin di\u011fer ku\u015faklara iletilmesi s\u00fcreci ise k\u00fclt\u00fcr aktar\u0131m\u0131 diye tan\u0131mlan\u0131r.<\/p>\n Yine \u00f6zellikle k\u00fclt\u00fcrlenme s\u00f6z konusu oldu\u011funda bir k\u00fclt\u00fcrel grubun \u00fcyelerinin ba\u015fka bir k\u00fclt\u00fcrle temas i\u00e7ine girdikleri zaman kendi k\u00fclt\u00fcrlerini ya da geleneksel k\u00fclt\u00fcr de\u011ferlerini t\u00fcmden ya da bir b\u00f6l\u00fcm\u00fcyle yitirmelerine k\u00fclt\u00fcrs\u00fcz!e\u015fme veya k\u00fclt\u00fcr yitimi denir.<\/p>\n Ayn\u0131 \u015fekilde bir \u0130nsan\u0131n kendi k\u00fclt\u00fcr\u00fcne yabanc\u0131 bir k\u00fclt\u00fcr t\u00fcmden farkl\u0131 bir de\u011ferler ve normlar sistemi i\u00e7ine girdi\u011fi zaman ya\u015fad\u0131\u011f\u0131 yolunu kaybetmi\u015flik \u015fa\u015fk\u0131nl\u0131k veya y\u00f6ns\u00fczl\u00fck duygusuna k\u00fclt\u00fcr \u015foku ad\u0131 verilmektir.<\/p>\n \u00d6te yandan modern toplumlarda farkl\u0131 hatta \u00e7o\u011funluk rekabet halindeki k\u00fclt\u00fcrler ve alt k\u00fclt\u00fcrlerin varl\u0131\u011f\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda kendi k\u00fclt\u00fcr de\u011ferlerini davran\u0131\u015f veya ya\u015fam tarz\u0131n\u0131 ve dilini sahip oldu\u011fu siyasi ve iktisadi g\u00fc\u00e7 sayesinde di\u011fer k\u00fclt\u00fcrlere empoze edebilen k\u00fclt\u00fcr hakim k\u00fclt\u00fcr olarak tan\u0131mlan\u0131r.<\/p>\n Bir k\u00fclt\u00fcr ne denli geli\u015fkin ve ne denli yayg\u0131n olursa olsun bir ba\u015fka k\u00fclt\u00fcrden \u00fcst\u00fcn say\u0131lmaz. Hangi ama\u00e7la olursa olsun k\u00fclt\u00fcrler aras\u0131nda geli\u015fmi\u015flik- geli\u015fmemi\u015flik ya da ilerilik-gerilik de\u011ferlendirilmesi yap\u0131lmaz; k\u00fclt\u00fcrler \u00fcstl\u00fck altl\u0131k ili\u015fkisine sokulamaz. K\u00fclt\u00fcr hakk\u0131ndaki bilimsel tart\u0131\u015fmada \u00fczerinde g\u00f6r\u00fc\u015f birli\u011fine var\u0131lan konulardan biri de k\u00fclt\u00fcrel geli\u015fmi\u015flik ya da geli\u015fmemi\u015flik sav\u0131n\u0131n g\u00f6rece olu\u015fudur. Her b\u00fct\u00fcn k\u00fclt\u00fcr i\u00e7erisinde bulunan par\u00e7a ya da alt k\u00fclt\u00fcrlerden olu\u015fur; bunlar aras\u0131nda ger\u00e7ekle\u015fen s\u00fcrekli etkile\u015fimle ve g\u00fcncel ko\u015fullara g\u00f6re bi\u00e7imlenir.<\/p>\n K\u00fclt\u00fcr kavram\u0131nda bir sentez \u00e7abas\u0131 i\u00e7ine girdi\u011fimizde; antropolog\u2019lar k\u00fclt\u00fcr\u00fc 4 temel kavram \u00fczerinde yo\u011funla\u015ft\u0131rarak a\u00e7\u0131klamaktad\u0131rlar. Bunlar:<\/p>\n 1. <\/b>K\u00fclt\u00fcr bir toplumun yada b\u00fct\u00fcn toplumlar\u0131n uygarl\u0131k birikimidir Sonu\u00e7 olarak da k\u00fclt\u00fcr kavram\u0131 toplumun y\u00fczlerce binlerce y\u0131ldan beri olu\u015fturdu\u011fu ortak ama\u00e7lar\u0131n beklentilerin de\u011ferlerin inan\u00e7lar\u0131n duygu ve d\u00fc\u015f\u00fcncelerin \u00f6zetle ortak davran\u0131\u015f kal\u0131plar\u0131n\u0131n depoland\u0131\u011f\u0131 sakland\u0131\u011f\u0131 soyut bir kavram olup toplumsal bellek olarak da kabul edilebilir.<\/p>\n K\u00fclt\u00fcr\u00fcn Genel \/ Temel nitelikleri 1)<\/b> Toplumsall\u0131k: K\u00fclt\u00fcr\u00fcn toplumlar\u0131n bulundu\u011fu yer ya da d\u00f6nemlerde olu\u015fmas\u0131 ya\u015famas\u0131d\u0131r. Toplumun d\u0131\u015f\u0131nda ondan ba\u011f\u0131ms\u0131z bir k\u00fclt\u00fcrden s\u00f6z edilemez.<\/p>\n 2)<\/b> Tarihsellik: K\u00fclt\u00fcr denen karma\u015f\u0131k b\u00fct\u00fcn ve onu olu\u015fturan \u00f6\u011feler (dil yaz\u0131 din bilim giyim-ku\u015fam sanat yerle\u015fme vb.) hangi toplum olursa olsun bir anda k\u0131sa bir zaman dilimi i\u00e7inde meydana \u00e7\u0131km\u0131\u015f de\u011fildir.<\/p>\n 3)<\/b> Kal\u0131tsall\u0131k: K\u00fclt\u00fcr\u00fcn ya da onun kapsam\u0131na giren \u00f6\u011felerin etkinliklerin do\u011fum yoluyla ge\u00e7en birer kal\u0131t de\u011fil de \u00f6\u011frenilmesi gereken birer kal\u0131t oldu\u011funun en b\u00fcy\u00fck kan\u0131t\u0131 do\u011fumdan hemen sonra ailesinden ve onlar\u0131n ya\u015fad\u0131\u011f\u0131 toplumdan al\u0131n\u0131p ba\u015fka bir k\u00fclt\u00fcr\u00fcn ya\u015fad\u0131\u011f\u0131 yere g\u00f6t\u00fcr\u00fclen ve orada b\u00fcy\u00fct\u00fclen bir \u00e7ocu\u011fun i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumda ge\u00e7erli olan dili dini sanat\u0131 ve ya\u015fam bi\u00e7imini kolayca \u00f6\u011frenip benimsemesidir. Bununla birlikte nesillerden nesillere aktar\u0131lan farkl\u0131 k\u00fclt\u00fcrleri kolayl\u0131kla \u00f6z\u00fcmseme yetene\u011finin s\u00f6z konusu oldu\u011fu da g\u00f6z ard\u0131 edilmemelidir.<\/p>\n 4) <\/b>\u0130\u015flevsellik: K\u00fclt\u00fcr\u00fcn bir ba\u015fka \u00f6zelli\u011fi de toplum ya\u015fam\u0131nda bir yerinin g\u00f6revinin bulunmas\u0131 yani i\u015flevselli\u011fidir. K\u00fclt\u00fcr\u00fc yaratan etkenin tek ba\u015f\u0131na insan oldu\u011fu san\u0131l\u0131yordu. \u0130nsan “neden” k\u00fclt\u00fcr ise “sonu\u00e7 ” say\u0131l\u0131yordu. K\u00fclt\u00fcr ara\u015ft\u0131rmalar\u0131n\u0131n geli\u015fmesi bu g\u00f6r\u00fc\u015f\u00fcn yanl\u0131\u015f oldu\u011funu g\u00f6stermektedir. Art\u0131k g\u00fcn\u00fcm\u00fczde insan\u0131n davran\u0131\u015flar\u0131n\u0131 geni\u015f \u00f6l\u00e7\u00fcde toplumdaki k\u00fclt\u00fcrel birikimin belirledi\u011fi kabul edilmektedir.<\/p>\n 5)<\/b> Birlik i\u00e7inde \u00e7okluk: Ulusal k\u00fclt\u00fcr\u00fc olu\u015fturan basamak ve dilimlere (k\u0131rsal ve kentsel \u00e7evre toplumsal s\u0131n\u0131flar dinlere mesleklere parasal olanaklara d\u00fc\u015f\u00fcn ve sanat ak\u0131mlar\u0131na g\u00f6re s\u00fcreklilik g\u00f6steren bir tak\u0131m \u00f6zel k\u00fclt\u00fcrler ) bak\u0131\u015f a\u00e7\u0131lar\u0131na g\u00f6re kimi kez alt k\u00fclt\u00fcrler s\u0131n\u0131f k\u00fclt\u00fcrleri ya da b\u00f6lgesel y\u00f6resel k\u00fclt\u00fcrler denilmektedir. Bu alt ya da yerel k\u00fclt\u00fcrler \u00f6teki y\u00f6resel k\u00fclt\u00fcrlerle uyum i\u00e7inde olurlarsa ulusal k\u00fclt\u00fcr denen b\u00fct\u00fcn sa\u011flanm\u0131\u015f olur. \u00d6nemli olan bu ayr\u0131l\u0131klar\u0131n b\u00fct\u00fcn ile temelde bir ayk\u0131r\u0131l\u0131k \u00e7eli\u015fki g\u00f6stermemesidir.<\/p>\n 6)<\/b> Devingenlik ve de\u011fi\u015fkenlik: Birey kendisine bir kal\u0131t olarak aktar\u0131lan k\u00fclt\u00fcr\u00fc yeniden \u00f6\u011frenir ya\u015far ve ya\u015fat\u0131rken fark\u0131nda olmadan onda k\u00fc\u00e7\u00fck de olsa baz\u0131 de\u011fi\u015fiklikler yapmakta ve kendisinden sonraki ku\u015faklara bu de\u011fi\u015fik bi\u00e7imiyle aktarmaktad\u0131r. K\u00fclt\u00fcr\u00fcn devingenli\u011fi bireyin ya\u015fam\u0131 s\u00fcresince etkisini duyabilece\u011fi bir olgu oldu\u011fu halde de\u011fi\u015fkenlik genelde \u00e7ok yava\u015f olu\u015ftu\u011fu i\u00e7in dikkatlerden ka\u00e7makta bu nedenle de yok say\u0131lmaktad\u0131r. Tarihsel s\u00fcre\u00e7 incelendi\u011finde de dil din ve gelenekler gibi ana k\u00fclt\u00fcr \u00f6\u011felerinin de de\u011fi\u015fti\u011fi g\u00f6r\u00fclmektedir.<\/p>\n K\u00fclt\u00fcr\u00fcn \u00f6\u011feleri K\u00fclt\u00fcr\u00fc ta\u015f\u0131y\u0131c\u0131s\u0131na g\u00f6re egemenlik alan\u0131na g\u00f6re \u00e7\u0131k\u0131\u015f yarat\u0131l\u0131\u015f kaynaklar\u0131na g\u00f6re g\u00f6r\u00fcn\u00fc\u015f\u00fcne bi\u00e7imine bir ba\u015fka anlat\u0131mla k\u00fclt\u00fcr\u00fc kan\u0131tlayan araca g\u00f6re i\u015f g\u00f6r\u00fc\u015f\u00fcne g\u00f6re de\u011fi\u015fik kullan\u0131m alanlar\u0131na g\u00f6re tan\u0131mlanabilir. Bu g\u00f6relilikleri daha \u00e7o\u011faltmak dahas\u0131 de\u011fi\u015fkenleri kendi i\u00e7inde bile s\u0131n\u0131flamak olas\u0131d\u0131r.<\/p>\n Bu de\u011fi\u015fkenlerden ta\u015f\u0131y\u0131c\u0131s\u0131na ve egemenlik alan\u0131na dayanarak d\u00f6rt \u00e7e\u015fit k\u00fclt\u00fcr kavram\u0131 olu\u015fturulabilir:<\/p>\n 1)<\/b> Bireysel k\u00fclt\u00fcr esas\u0131nda bireysel k\u00fclt\u00fcr bir yak\u0131\u015ft\u0131rma s\u0131fatt\u0131r. Yani bir bireye i\u00e7inde bulundu\u011fu toplumun \u00fcyelerince kar\u015f\u0131la\u015ft\u0131rma y\u00f6ntemiyle yak\u0131\u015ft\u0131ran bir kimliktir o bireyin i\u00e7inde bulundu\u011fu ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc toplumun niteli\u011fiyle birlikte bir anlam ta\u015f\u0131r. “Evrensel k\u00fclt\u00fcr” bir \u00e7a\u011fa ve bir tarihsel d\u00f6neme d\u00fcnya \u00f6l\u00e7\u00fcs\u00fcnde h\u00e2kim olan di\u011fer k\u00fclt\u00fcrlere bask\u0131n \u00e7\u0131kan herhangi bir “\u00e7o\u011ful k\u00fclt\u00fcr”d\u00fcr. \u00d6rne\u011fin bug\u00fcn i\u00e7in bu anlamda “evrensel” olan k\u00fclt\u00fcr Bat\u0131 k\u00fclt\u00fcr\u00fcd\u00fcr. Fakat bu Bat\u0131 k\u00fclt\u00fcr\u00fcn\u00fcn h\u00e2len ya\u015fayan di\u011fer k\u00fclt\u00fcrlerden “\u00fcst\u00fcn” ve “iyi” oldu\u011fu anlam\u0131na gelmez; sadece varolan di\u011fer k\u00fclt\u00fcrlere bask\u0131n \u00e7\u0131kt\u0131\u011f\u0131 ve d\u00fcnya \u00f6l\u00e7\u00fcs\u00fcnde yayg\u0131nla\u015ft\u0131\u011f\u0131 anlam\u0131na gelir. Her k\u00fclt\u00fcr\u00fcn m\u00e2hiyeti gere\u011fi tarihsel olmas\u0131 o k\u00fclt\u00fcr\u00fcn belli bir zaman kesiti i\u00e7inde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc yani yerini her an bir ba\u015fka k\u00fclt\u00fcre (o ba\u015fka k\u00fclt\u00fcre kendinden pek \u00e7ok \u015feyleri ta\u015f\u0131m\u0131\u015f olsa da) terk edebilece\u011fi anlam\u0131na gelir. “Evrensel k\u00fclt\u00fcr” teriminin kendisi Ayd\u0131nlanmac\u0131 Bat\u0131 k\u00fclt\u00fcr\u00fcn\u00fcn bir k\u00fclt\u00fcrel miras\u0131 olarak terminolojiye girmi\u015ftir. Bu y\u00fczden bu k\u00fclt\u00fcre \u00f6zg\u00fc ideal ve \u00f6l\u00e7\u00fctlerle s\u0131n\u0131rl\u0131 bir anlam i\u00e7eri\u011fine sahip olmak gibi bir tek yanl\u0131l\u0131\u011f\u0131 ve man\u00fcpilatif bir i\u015flevi vard\u0131r Yine bu y\u00fczden “evrensel k\u00fclt\u00fcr”\u00fc tarihsel perspektif alt\u0131nda bak\u0131ld\u0131\u011f\u0131nda herhangi bir “bask\u0131n ve h\u00e2kim k\u00fclt\u00fcr” olarak anlamak uygun olur.<\/p>\n Her hangi bir halk toplulu\u011funu millet yapan k\u00fclt\u00fcr de\u011ferleridir. K\u00fclt\u00fcr; tarihi s\u00fcre\u00e7 i\u00e7erisinde olu\u015fur milletler ya\u015fad\u0131k\u00e7a o da ya\u015far. Dededen atadan gelen k\u00fclt\u00fcrel de\u011ferler ya\u015fayan insanlar\u0131n duygu d\u00fc\u015f\u00fcnce ve ya\u015fant\u0131lar\u0131yla \u015fekillenir zaman i\u00e7erisinde geli\u015ferek bazen de de\u011fi\u015ferek devam eder. K\u00fclt\u00fcr de\u011ferleri hi\u00e7bir zaman statik kalmazlar devaml\u0131 de\u011fi\u015fim halindedirler. Bu de\u011fi\u015fim \u00e7ok h\u0131zl\u0131 olmaz y\u0131llar bazen de y\u00fczy\u0131llar s\u00fcreci i\u00e7inde olur.<\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":" Metin Sözen Günümüzde en çok kullanılan kültürel kavramlardan biri de evrensel kültürdür. Buna bazen küresel kültür denmektedir. Küreselleşme toplumların yönetimi ve yönetim politikaları, ideolojisi ve kültürleri üzerinde uluslararası sermayenin ekonomik politikası, kültürü ve ideolojisinin egemenliğini kurması ve geliştirmesini anlatır. Küreselleşme yeni-sömürgeciliğe geçişi büyük ölçüde tamamlamayan emperyalizmin kendi için koyduğu yeni isimdir. Küreselleşmede esnek üretim, yerellik, […]<\/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-7700","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\/7700","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=7700"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7700\/revisions"}],"predecessor-version":[{"id":7702,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7700\/revisions\/7702"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=7700"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=7700"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=7700"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/b>
\nAyd\u0131n ki\u015fi genellikle \u00f6\u011frenim g\u00f6rm\u00fc\u015f \u00e7ok okumu\u015f k\u00fclt\u00fcrl\u00fc bilgili g\u00f6rg\u00fcl\u00fc ileri ve a\u00e7\u0131k d\u00fc\u015f\u00fcnceli kendisi ayd\u0131nlanm\u0131\u015f oldu\u011fu i\u00e7in \u00e7evresini de ayd\u0131nlatabilecek nitelikte m\u00fcnevver entelekt\u00fcel ki\u015fidir. Sosyal posizyonlar\u0131 itibariyle sosyal tabakalarda herhangi bir s\u0131n\u0131fa net \u00f6zellikler g\u00f6stermeyip ancak toplumsal ortalaman\u0131n \u00e7ok \u00fczerinde ileri bir e\u011fitime akla ve yetene\u011fe sahip bir z\u00fcmreye entelekt\u00fceller denilebilir. Entelekt\u00fceller akl\u0131n zekan\u0131n yetene\u011fin ve bilginin toplam\u0131yla yeni d\u00fc\u015f\u00fcncelere g\u00f6r\u00fc\u015flere ve sonu\u00e7lara giderler. Dilimizde entelekt\u00fcel s\u00f6zc\u00fc\u011f\u00fc \u2018Ayd\u0131n M\u00fcnevver\u2019 kelimeleriyle kar\u015f\u0131lanmaktad\u0131r. \u2018Ayd\u0131nlat\u0131lm\u0131\u015f \u0131\u015f\u0131kl\u0131\u2019 anlam\u0131na gelen m\u00fcnevver kelimesi ilahi k\u00f6kenli bir \u0131\u015f\u0131k olan \u2018nur\u2019 k\u00f6k\u00fcnden t\u00fcretilmi\u015ftir. Ayd\u0131nl\u0131\u011f\u0131n yani bilgi donanman\u0131n sadece ak\u0131lla de\u011fil duygu sezgi kalp gibi di\u011fer fakt\u00f6rlerin de kat\u0131larak sa\u011flanabilmesi anlam\u0131n\u0131 vurgulamaktad\u0131r. Ayd\u0131n insan i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumun ve d\u00fcnyan\u0131n d\u00fcn\u00fc bug\u00fcn\u00fc ve yar\u0131n\u0131 \u00fczerinde d\u00fc\u015f\u00fcnen sorgulayan ve insano\u011flunun iyili\u011fine ve k\u00f6t\u00fcl\u00fc\u011f\u00fcne olan halleri ba\u011f\u0131ms\u0131z olarak irdeleyen bir yap\u0131da olmal\u0131d\u0131r. Gerekti\u011finde muhalif olmaktan \u00e7ekinmeyen k\u00f6r\u00fc k\u00f6r\u00fcne inanmay\u0131 ba\u011flanmay\u0131 reddeten kutsalla\u015ft\u0131r\u0131lan\u0131 sorgulayan ezberleri bozan d\u00fc\u015f\u00fcncededir. Yap\u0131s\u0131 gere\u011fi d\u00fc\u015f\u00fcnen ku\u015fku duyan gerekti\u011finde t\u00fcm bunlar\u0131 dile getiren tabulara kar\u015f\u0131 ele\u015ftirel g\u00f6r\u00fc\u015fler geli\u015ftirebilen ba\u011flant\u0131lar\u0131 ge\u00e7i\u015fleri ve farkl\u0131l\u0131klar\u0131 g\u00f6ren ki\u015fidir.<\/p>\n
\n<\/b>
\nSosyal bilimciler 166 farkl\u0131 tan\u0131m\u0131 olan k\u00fclt\u00fcr kavram\u0131 hakk\u0131nda; \u201cbir kavram\u0131n bu kadar \u00e7ok tan\u0131m\u0131 varsa onun tan\u0131mlanamayaca\u011f\u0131n\u0131 kabul etmek gerekir\u201d diyebiliyorlar. Bu ba\u011flamda da k\u00fclt\u00fcr s\u00f6zc\u00fc\u011f\u00fcn\u00fcn olduk\u00e7a zengin uzun ve ilgin\u00e7 bir tarih\u00e7esi vard\u0131r.<\/p>\n
\n\u201cK\u00fclt\u00fcr ya da uygarl\u0131k insan\u0131n bir toplumun \u00fcyesi olarak edindi\u011fi bilgi inan\u00e7 sanat ahlak gelenek ve g\u00f6reneklerle her t\u00fcrl\u00fc beceri ve al\u0131\u015fkanl\u0131klar\u0131n\u0131 i\u00e7eren karma\u015f\u0131k bir b\u00fct\u00fcnd\u00fcr.\u201d
\nK\u00fclt\u00fcr tarihinde tarihsel devinimi en iyi yans\u0131tt\u0131\u011f\u0131 kabul edilen \u015fu tan\u0131m da yayg\u0131nd\u0131r:
\n\u201cK\u00fclt\u00fcr bir toplumda ge\u00e7erli olan ve gelenek halinde devam eden her t\u00fcrl\u00fc dil duygu inan\u00e7sanat ve ya\u015fay\u0131\u015f \u00f6\u011felerinin t\u00fcm\u00fcd\u00fcr\u201d.<\/p>\n
\n<\/b>
\nNereden ve neresinden bak\u0131l\u0131rsa bak\u0131ls\u0131n k\u00fclt\u00fcr kavram\u0131n\u0131n t\u00fcm\u00fc i\u00e7in ortak olan kimi tan\u0131mlamalar vard\u0131r ki bunlardan ilki k\u00fclt\u00fcr\u00fcn organik oldu\u011fu bir ba\u015fka deyi\u015fle de\u011fi\u015fimin ve buna ba\u011fl\u0131 olarak etkile\u015fim i\u00e7inde oldu\u011fudur. Her canl\u0131 varl\u0131k gibi ya\u015flan\u0131r etkinli\u011fini ve hareket becerisini kaybeder ve sonu\u00e7ta i\u015flevini tamamlayarak yok olur. Buradan hareketle hi\u00e7 bir k\u00fclt\u00fcr \u00f6\u011fesinin hareketsiz ve dura\u011fan oldu\u011funu s\u00f6yleyemeyiz. \u00c7\u00fcnk\u00fc k\u00fclt\u00fcr kavram\u0131n\u0131n varl\u0131\u011f\u0131 i\u00e7in temel etmen bir insan toplulu\u011fu ve onu olu\u015fturan aile ve bireylerin varl\u0131\u011f\u0131d\u0131r. Kaynaklara bakt\u0131\u011f\u0131m\u0131zda \u00f6ncelikle \u015funu fark ederiz: B\u00fct\u00fcn k\u00fclt\u00fcr \u00f6\u011feleri k\u00fclt\u00fcrel var olanlar (en soyuttan en somuta dek) insan taraf\u0131ndan var edilmi\u015ftir. Yani k\u00fclt\u00fcr\u00fcn temel kayna\u011f\u0131 insand\u0131r. K\u00fclt\u00fcr \u00f6r\u00fcnt\u00fcs\u00fcn\u00fc olu\u015fturan her d\u00fc\u015f\u00fcnce her kurum her nesne insan taraf\u0131ndan yarat\u0131lm\u0131\u015ft\u0131r.<\/p>\n
\nBir ki\u015fi di\u011ferinden daha fazla kitap okumu\u015f ve daha fazla \u015fey biliyor olabilir. Ama daha az okuyan di\u011ferinden daha k\u00fclt\u00fcrl\u00fc olabilir. \u00c7\u00fcnk\u00fc k\u00fclt\u00fcrl\u00fc olan bilgiyi ya\u015fam\u0131nda uygulama ba\u015far\u0131s\u0131 g\u00f6stermi\u015f oland\u0131r.Her bilgi an\u0131nda k\u00fclt\u00fcr olmaz k\u00fclt\u00fcre d\u00f6n\u00fc\u015fmez. Bilgili olmak ba\u015fka k\u00fclt\u00fcr ba\u015fka \u015feydir.<\/p>\n
\n2.<\/b> K\u00fclt\u00fcr belli bir toplumun kendisidir
\n3.<\/b> K\u00fclt\u00fcr bir dizi sosyal s\u00fcre\u00e7lerin bile\u015fkesidir
\n4.<\/b> K\u00fclt\u00fcr bir insan ve toplum kuram\u0131d\u0131r.<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcr\u00fcn olu\u015fmas\u0131ndaki temel nitelikleri a\u015fa\u011f\u0131daki fakt\u00f6rler \u0131\u015f\u0131\u011f\u0131nda de\u011ferlendirdi\u011fimizde:<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcr belirli bir k\u00f6kten gelmi\u015f bir toplumun “ana mayas\u0131” anlam\u0131ndad\u0131r. Bir toplumun ana mayas\u0131n\u0131 yani k\u00fclt\u00fcr\u00fcn\u00fc; o toplumun dil yaz\u0131 tarih din t\u00f6re edebiyat ve sanat birli\u011finin toplam\u0131 belirler. Bir toplumun benli\u011fini olu\u015fturan bu ortak de\u011ferler o toplumun di\u011fer toplumlar\u0131n kimliklerinden nas\u0131l ve nerede ayr\u0131ld\u0131\u011f\u0131n\u0131 belgeler. Bir toplumun \u00fcyesi olan her ki\u015finin yap\u0131s\u0131nda ve benli\u011finde o toplumun mayas\u0131ndan bir par\u00e7a bulunur. Frans\u0131z ve Alman k\u00fclt\u00fcrleri aras\u0131ndaki ayr\u0131l\u0131klar bira mayas\u0131 ile \u015farap mayas\u0131 aras\u0131ndaki ayr\u0131l\u0131klardan daha da derindir. Bunun gibi T\u00fcrklerin “ana mayas\u0131” da di\u011fer toplumlar\u0131n mayalar\u0131ndan ayr\u0131d\u0131r. Bununla birlikte yo\u011furt ve peynir mayalar\u0131n\u0131n bir k\u00f6kenden gelmi\u015f oldu\u011fu da unutulmamal\u0131d\u0131r. Ancak bir maya yaln\u0131z ba\u015f\u0131na b\u0131rak\u0131ld\u0131\u011f\u0131nda “kendi kendini yer.” Bu bir dil s\u00fcr\u00e7mesi de\u011fildir. Maya i\u00e7ine kat\u0131ld\u0131\u011f\u0131 di\u011fer maddeleri etkiler: yo\u011furt mayas\u0131 s\u00fct\u00fc yo\u011furda \u00e7evirir. \u015earap mayas\u0131 \u00fcz\u00fcm suyunu \u015farap yapar. E\u011fer maya i\u00e7inde geli\u015fece\u011fi \u00e7o\u011falaca\u011f\u0131 ana maddeyi bulamaz ise kendi kendini yemeye ba\u015flar. Sonucunda da \u00f6l\u00fcr. \u00dcz\u00fcm suyuna yo\u011furt mayas\u0131 kat\u0131l\u0131rsa sonu\u00e7 ne \u015farapt\u0131r ne de yo\u011furt. Ne i\u00e7ilebilir ne de yenilebilir. Mayan\u0131n canl\u0131 tutulabilmesi i\u00e7in s\u00fcrekli olarak kullan\u0131lmas\u0131 gerekir. Yeni mayalanm\u0131\u015f yo\u011furdun bir par\u00e7as\u0131 ayr\u0131l\u0131p maya olarak saklan\u0131r. B\u00f6ylelikle maya da kendini yenilemi\u015f olur. Bir toplumun k\u00fclt\u00fcr\u00fc de bundan farks\u0131zd\u0131r. Kullan\u0131lmayan k\u00fclt\u00fcr \u00f6l\u00fcr.<\/p>\n
\n2)<\/b> Y\u00f6resel (b\u00f6lgesel) k\u00fclt\u00fcr ulusal k\u00fclt\u00fcr\u00fcn taban\u0131n\u0131 olu\u015fturur.
\n3)<\/b> Ulusal k\u00fclt\u00fcr bir toplumda yemek giyinmek bar\u0131nmak e\u011flenmek gibi gereksinmelerin elde edilmesinde kullan\u0131lan bilgi inan\u00e7 teknik davran\u0131\u015f duyu\u015f ve ifade bi\u00e7imlerini i\u00e7eren ve toplumun yap\u0131s\u0131n\u0131 olu\u015fturan k\u00fclt\u00fcre ulusal k\u00fclt\u00fcr denilmektedir.
\n4)<\/b> Evrensel k\u00fclt\u00fcr bilim teknik felsefe ve din gibi k\u00fclt\u00fcr \u00f6\u011felerini i\u00e7eren ve bir topluma \u00f6zg\u00fc olmayan genel ge\u00e7erlikli k\u00fclt\u00fcre evrensel k\u00fclt\u00fcr denir.<\/p>\n