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Yrd. Do\u00e7. Dr. Abam\u00fcslim Akdemir
\n<\/b>Kaynak: An\u0131nda Tepki Forumu<\/p>\n
Bilimsel, teknolojik ve ekonomik geli\u015fmeye ba\u011fl\u0131 olarak, ileti\u015fim, enformasyon ve bili\u015fim alan\u0131nda ger\u00e7ekle\u015fen h\u0131zl\u0131 de\u011fi\u015fim uluslar aras\u0131ndaki s\u0131n\u0131rlar\u0131n \u00f6nemini ortadan kald\u0131rd\u0131. Bu s\u00fcre\u00e7 d\u00fcnyay\u0131 giderek k\u00fc\u00e7\u00fclt\u00fcrken \u201ck\u00fcreselle\u015fme\u201d kavram\u0131n\u0131 da tart\u0131\u015fmalar\u0131n odak noktas\u0131na yerle\u015ftirdi. Bug\u00fcn k\u00fcreselle\u015fme olgusu hem taraftarlar\u0131 hem de kar\u015f\u0131tlar\u0131n\u0131n kendilerini destekleyen \u00f6nermeleri ile tart\u0131\u015f\u0131lmaya devam etmektedir.<\/p>\n K\u00fcreselle\u015fmenin politik boyutunu insan haklar\u0131 ve liberal demokrasi olu\u015ftururken, ekonomik boyutu \u00e7ok uluslu sermaye ve serbest piyasa ekonomisinin egemenli\u011findedir. K\u00fclt\u00fcrel boyutunda ise farkl\u0131 k\u00fclt\u00fcrel kimliklerin bir arada ya\u015famas\u0131n\u0131 \u00f6ng\u00f6r\u00fcr.<\/p>\n 20. y\u00fczy\u0131l biterken bilimsel, teknolojik ve ekonomik geli\u015fmeye ba\u011fl\u0131 olarak ileti\u015fim, enformasyon ve bili\u015fim alan\u0131nda ger\u00e7ekle\u015fen h\u0131zl\u0131 de\u011fi\u015fim uluslar aras\u0131ndaki s\u0131n\u0131rlar\u0131n \u00f6nemini ortadan kald\u0131rd\u0131. Bu s\u00fcre\u00e7 d\u00fcnyay\u0131 giderek k\u00fc\u00e7\u00fclt\u00fcrken; \u201ck\u00fcreselle\u015fme\u201d (globalisation) kavram\u0131n\u0131 da tart\u0131\u015fmalar\u0131n odak noktas\u0131na yerle\u015ftirdi. Ulus-devlet ve ideolojilerin egemenli\u011finde kutupla\u015fan d\u00fcnya, Sovyetlerin \u00e7\u00f6k\u00fc\u015f\u00fc ve so\u011fuk sava\u015f\u0131n sona ermesiyle yerini yeni d\u00fcnya d\u00fczeni olarak tart\u0131\u015f\u0131lan k\u00fcreselle\u015fmeye b\u0131rakt\u0131. \u0130nsan haklar\u0131, liberal demokrasi ve serbest piyasa ekonomisi anlay\u0131\u015f\u0131yla yerk\u00fcreyi tamamen etkisi alt\u0131na alan bu s\u00fcre\u00e7 siyasal boyutu ile A.B.D\u2019nin liderli\u011fini, ekonomik boyutuyla da \u00e7okuluslu sermayenin etkisini hissettirdi. K\u00fclt\u00fcrel aya\u011f\u0131nda ise, evrensellik ve yerellik ayn\u0131 anda sunulurken, tek d\u00fcze t\u00fcketim k\u00fclt\u00fcr\u00fcn\u00fcn markalar egemenli\u011fi \u00f6ne \u00e7\u0131kt\u0131.<\/p>\n Bug\u00fcn k\u00fcreselle\u015fme olgusu hem taraftarlar\u0131, hem de kar\u015f\u0131tlar\u0131n\u0131n kendilerini destekleyen \u00f6nermeleri ile tart\u0131\u015f\u0131lmaya devam etmektedir. Onu olumlu geli\u015fme olarak de\u011ferlendirenler sek\u00fclerle\u015fme, liberal demokrasi, serbest piyasa ekonomisi ve hukuk devleti gibi konularda insanl\u0131k i\u00e7in kurtulu\u015f olarak g\u00f6r\u00fcrler ve bunun ka\u00e7\u0131n\u0131lmaz bir son oldu\u011funu da iddia ederler. (1) Hatta, Francis Fukuyama liberal demokrasiyi ideal toplum modeli haline getirirken tarihin sonu olarak g\u00f6sterir. Kar\u015f\u0131tlar\u0131 ise; k\u00fcreselle\u015fmeyi uluslararas\u0131 sermaye ve g\u00fc\u00e7 odaklar\u0131n\u0131n yery\u00fcz\u00fcn\u00fc daha geni\u015f ve yayg\u0131n bir \u015fekilde i\u015fgal etme \u00e7abas\u0131n\u0131n s\u00fcsl\u00fc bir kamuflaj\u0131 olarak sunarken, onu yeni bir s\u00f6m\u00fcrgecilik olarak adland\u0131r\u0131rlar. Bu olumsuz bak\u0131\u015fta k\u00fcreselle\u015fme d\u00fcnyay\u0131 k\u00fc\u00e7\u00fclt\u00fcrken, d\u00fcnyada olup biten t\u00fcm gerginlik ve \u00e7at\u0131\u015fmalar\u0131 da ileti\u015fim a\u011f\u0131yla yatak odalar\u0131na kadar ta\u015f\u0131r. Ayr\u0131ca so\u011fuk sava\u015f d\u00f6neminin ideolojik \u00e7at\u0131\u015fmalar\u0131n\u0131n yerini etnik, dini ve ulusal gruplar aras\u0131ndaki \u00e7at\u0131\u015fmalar alm\u0131\u015ft\u0131r. Bu durumu Walzer; \u201ckabilelerin\u201d geri d\u00f6n\u00fc\u015f\u00fcne \u015fahit olduk (2) \u015feklinde ifade eder. Demek ki; hem olumlu hem de olumsuz bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n k\u00fcreselle\u015fme olgusunu hen\u00fcz netle\u015ftiremediklerini g\u00f6r\u00fcyoruz. Bu ise; bize k\u00fcreselle\u015fme kavram\u0131 etraf\u0131ndaki belirsizli\u011fin devam etmekte oldu\u011funu ve bu konudaki tart\u0131\u015fmalar\u0131n s\u00fcr\u00fcp gidece\u011fini g\u00f6sterir. Biz bu tart\u0131\u015fmalara k\u0131saca i\u015faret edip bunlar\u0131 bir tarafa b\u0131rakarak, k\u00fcreselle\u015fme s\u00fcrecinde \u00f6nemli g\u00f6rd\u00fc\u011f\u00fcm\u00fcz k\u00fclt\u00fcrel kimlik sorununu irdelemeye \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n \u0130ster felsefi, ister k\u00fclt\u00fcrel temelli olsun insan\u0131n kendisini tan\u0131mlamas\u0131 onun en \u00f6nemli sorunlar\u0131ndan biridir. Ben kimim? ve neyim? sorusu kimlik aray\u0131\u015f\u0131n\u0131n \u00f6z\u00fcn\u00fc olu\u015fturur. Benlik ve ki\u015filik insan\u0131n i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumdan ba\u011f\u0131ms\u0131z olarak \u015fekillenemez. Ancak evrensel de\u011ferlerden de tamamen kopuk da de\u011fildir. \u00d6zellikle demokrasiyi benimseyen toplumlarda evrensellik zorunlu bir b\u00fct\u00fcnl\u00fcl\u00fc\u011fe ve i\u00e7eri\u011fe sahiptir. Tarih, zaman, toplum, \u00e7evre, gelenek, kurallar ve payla\u015f\u0131lan mekanlar kimlik aynas\u0131n\u0131n geli\u015fmi\u015f par\u00e7alar\u0131d\u0131r. Kimli\u011fi belirleyen \u00f6nemli unsurlar aras\u0131nda etnik, dinsel farkl\u0131l\u0131klar, ekonomik-s\u0131n\u0131fsal ayr\u0131mlar, aile gelene\u011fi,dil, cinsiyet v.b g\u00f6sterebiliriz. \u201cBen\u201d ve \u201c\u00f6tekinin\u201d alg\u0131lanmas\u0131 kimli\u011fi bir \u201caidiyet\u201d sorunu olarak ortaya \u00e7\u0131kar\u0131r. (3)Bu ise; b\u00fct\u00fcn kimliklerin ili\u015fkisel olduklar\u0131n\u0131 ve farkl\u0131l\u0131\u011f\u0131n olumlanmas\u0131 demektir. \u201c\u00d6tekini\u201d g\u00f6z ard\u0131 ederek kimli\u011fimizi olu\u015fturmam\u0131z m\u00fcmk\u00fcn de\u011fildir. Zevklerimizi, arzular\u0131m\u0131z\u0131, bak\u0131\u015f a\u00e7\u0131lar\u0131m\u0131z\u0131, fikirlerimizi ve inan\u00e7lar\u0131m\u0131z\u0131 kendi ba\u015f\u0131m\u0131za yoktan yaratamay\u0131z, belirli bir k\u00fclt\u00fcr ortam\u0131nda ger\u00e7ekle\u015ftiririz. Bu k\u00fclt\u00fcrel kimli\u011fin tan\u0131mlanmas\u0131 ve ifade edilmesinin \u00f6n-ko\u015fuludur. K\u00fclt\u00fcrel kimlik var olmadan hi\u00e7bir ki\u015fi var olamaz.<\/p>\n K\u00fcreselle\u015fmenin k\u00fclt\u00fcrel boyutunda kimlik sorunu \u00f6ne \u00e7\u0131kan bir de\u011ferdir. \u00c7\u00fcnk\u00fc; bug\u00fcn \u201cd\u00fcnyan\u0131n her k\u00f6\u015fesinde insanlar etnik, dini ve ulusal kimliklerinin bilincine, giderek daha fazla var\u0131yorlar, kimliklerinde daha \u0131srarc\u0131 oluyorlar ve k\u00fclt\u00fcrel kimlikleri ad\u0131na \u00e7e\u015fitli taleplerde bulunuyorlar. K\u00fclt\u00fcr ve dillerinin korunmas\u0131n\u0131, \u00e7ocuklar\u0131n\u0131 kendi anadillerinde e\u011fitime hakk\u0131n\u0131, kendi \u00f6zel g\u00fcn ve sembollerinin ulusal g\u00fcn ve semboller olarak tan\u0131nmas\u0131n\u0131, i\u00e7erisinde ya\u015fad\u0131klar\u0131 toplumlara k\u00fclt\u00fcrel ve tarihi katk\u0131lar\u0131n\u0131n tan\u0131nmas\u0131n\u0131, gruplar\u0131n siyasal temsilini, siyasal \u00f6zerklik ve hatta baz\u0131 durumlarda ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131 talep ediyorlar. Bu talepler uzun s\u00fcre ihmal edilmi\u015f olan k\u00fclt\u00fcrlere ili\u015fkin konular\u0131 siyasetin kalbine yerle\u015ftirerek, siyasal ya\u015fam\u0131 onlarca y\u0131ld\u0131r y\u00f6netmi\u015f olan anlay\u0131\u015flar\u0131n, ilkelerin ve varsay\u0131mlar\u0131n sorgulanmas\u0131na neden oluyor.”\u00a0 (4) Bu ise, k\u00fcreselle\u015fmenin k\u00fclt\u00fcrel g\u00f6r\u00fcnt\u00fclerinden biri olan \u00e7ok k\u00fclt\u00fcrl\u00fc bir d\u00fcnya anlay\u0131\u015f\u0131n\u0131n sonucudur. O halde k\u00fclt\u00fcr ve k\u00fclt\u00fcrel kimli\u011fin daha iyi ve tam olarak anla\u015f\u0131lmas\u0131n\u0131n gere\u011fi a\u00e7\u0131kt\u0131r.<\/p>\n K\u00fcreselle\u015fme olgusu i\u00e7erisinde k\u00fclt\u00fcrel unsurlar kimlik sorunu haline d\u00f6n\u00fc\u015f\u00fcrken, birbiriyle \u00e7eli\u015fir gibi g\u00f6r\u00fcnen iki yakla\u015f\u0131m ortaya \u00e7\u0131kar. Bunlardan birisi; Evrensellik ilkesini \u00f6ne \u00e7\u0131karan k\u00fclt\u00fcrel homojenlik (t\u00fcrde\u015flik) yada pop\u00fcler k\u00fclt\u00fcr, kitle k\u00fclt\u00fcr\u00fc, di\u011feri ise farkl\u0131l\u0131klar\u0131 korumay\u0131 gaye edinen \u00e7okk\u00fclt\u00fcrl\u00fcl\u00fck, yani uyu\u015fmayan ama makul kapsay\u0131c\u0131 k\u00fclt\u00fcrlerin bir \u00e7o\u011fulculu\u011fudur. K\u00fcreselle\u015fen k\u00fclt\u00fcr\u00fcn bir sonucu olan her iki yakla\u015f\u0131ma kar\u015f\u0131 genel k\u00fcreselle\u015fme kavram\u0131na bak\u0131\u015fta oldu\u011fu gibi, taraftar ve muhalif olanlar vard\u0131r. K\u00fcreselle\u015fmenin \u00f6nc\u00fcs\u00fc olan toplumlar k\u00fcresel k\u00fclt\u00fcre kendilerinin kabul g\u00f6rece\u011fi bir ortam\u0131 haz\u0131rlad\u0131\u011f\u0131 i\u00e7in olumlu yakla\u015f\u0131rlar. As\u0131l sorun bunlar\u0131n d\u0131\u015f\u0131nda kalan toplumlar\u0131n kendini kabul ettirmek gayesiyle yeniden kimlik aray\u0131\u015f\u0131 i\u00e7erisine girmeleriyle ortaya \u00e7\u0131kar.<\/p>\n K\u00fcreselle\u015fme, k\u00fclt\u00fcrlerin hareket alan\u0131n\u0131 geni\u015fletiyor ve ortak noktalar\u0131n g\u00fc\u00e7lenmesini olanakl\u0131 hale getiriyor. Yery\u00fcz\u00fcn\u00fcn \u00f6nemli bir k\u0131sm\u0131nda k\u00fclt\u00fcrleri birbirine yakla\u015ft\u0131r\u0131yor. K\u00fclt\u00fcrel homojenli\u011fi sa\u011flamak i\u00e7in k\u00fclt\u00fcr planlamas\u0131 yaparak de\u011fi\u015fimi bir \u00e7izgi haline d\u00f6n\u00fc\u015ft\u00fcrmek isteyenler kendilerinin kabullenilebilmesi i\u00e7in homojen k\u00fclt\u00fcr olu\u015fturma ihtiyac\u0131ndad\u0131r. Bu \u00e7er\u00e7evede k\u00fclt\u00fcrel bir olgu olarak k\u00fcreselle\u015fmeyi olumlu g\u00f6renler giyimden beslenme tarz\u0131na, televizyon dizilerinden bilgisayar programlar\u0131na, kad\u0131n haklar\u0131ndan e\u015fcinsel \u00f6zg\u00fcrl\u00fcklerine kadar d\u00fcnya \u00f6l\u00e7e\u011finde tek tip bir k\u00fclt\u00fcr\u00fc, bat\u0131 toplumlar\u0131n\u0131n ortak de\u011feri olarak sunmaktad\u0131r. Coca Cola, Mc Donald, Blue jean, Nike, Adidas gibi markalar k\u00fcreselle\u015firken bu \u00f6rnekleri t\u00fcketimcilik olarak adland\u0131rabiliriz. Bu ekonomik bir olaydan ziyade sosyo-k\u00fclt\u00fcrel bir tutum ve yakla\u015f\u0131m\u0131 ifade eder. K\u00fclt\u00fcrel kimlikler ise t\u00fcketim kal\u0131plar\u0131na ili\u015fkin sembollere bak\u0131larak belirlenir. K\u00fclt\u00fcrel safla\u015ft\u0131rma diyebilece\u011fimiz bu giri\u015fimde k\u00fcresel k\u00fclt\u00fcr \u0130ngilizcele\u015ftirilme \u00e7abas\u0131ndad\u0131r da. Bat\u0131 d\u0131\u015f\u0131 toplumlarda bu tutumu onaylayanlar, k\u00fcresel kodlar\u0131 kendi k\u00fclt\u00fcrlerinin bir par\u00e7as\u0131 olarak kabullenirken o \u015feylere y\u00f6nelmede bir ayk\u0131r\u0131l\u0131k, gayr-i me\u015fruluk g\u00f6rmezler. (5) K\u00fcresel kimlik, k\u00fcreselle\u015fmenin bu \u00e7er\u00e7evesinde bat\u0131 tipi serbest piyasa ekonomisi ve demokrasi tarz\u0131n\u0131n \u015fekillendirdi\u011fi k\u00fclt\u00fcr\u00fcn t\u00fcm d\u00fcnyada egemen olan g\u00f6r\u00fcnt\u00fcs\u00fc bi\u00e7imindedir. Dolay\u0131s\u0131yla k\u00fcreselle\u015fme ile \u00fcretilen projeler, insan\u0131 yeti\u015fti\u011fi ortamdan uzakla\u015ft\u0131r\u0131rken, uyumu ger\u00e7ekle\u015ftiremedi ve onu umutsuzluk i\u00e7inde k\u0131vranan bir gezgine d\u00f6n\u00fc\u015ft\u00fcrmeye \u00e7al\u0131\u015ft\u0131. K\u00fcreselle\u015fen k\u00fclt\u00fcrel kimlik yerel motiflerde evrensel, bilimsel ve teknolojik s\u00f6ylemlerle desteklenerek, ticaretle\u015fen bir \u00fcr\u00fcne d\u00f6n\u00fc\u015fm\u00fc\u015f oldu.Bu ise k\u00fcresel k\u00fclt\u00fcr\u00fc standartla\u015ft\u0131rarak ticari simge olarak ulusall\u0131\u011f\u0131 \u00e7\u00f6z\u00fcp, etnik, folk motiflerle bir seri genelle\u015ftirilmi\u015f insan de\u011ferleri haline getirmi\u015ftir. (6)<\/p>\n Kitle ileti\u015fim ara\u00e7lar\u0131 uzak mesafeleri yak\u0131nla\u015ft\u0131r\u0131rken k\u00fclt\u00fcrel etkile\u015fimi de kolayla\u015ft\u0131rm\u0131\u015ft\u0131r. Toplumsal yap\u0131lar\u0131 d\u00f6n\u00fc\u015f\u00fcme u\u011fratm\u0131\u015f, buna ba\u011fl\u0131 olarak da kitle k\u00fclt\u00fcr\u00fcn\u00fc ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Bu k\u00fclt\u00fcr her \u015feyi birbirine kar\u0131\u015ft\u0131rarak homojen bir k\u00fclt\u00fcr yaratm\u0131\u015ft\u0131r.<\/p>\n B\u00f6ylece kimlik olgusunun sahip oldu\u011fu referans dayanaklar\u0131n\u0131n yitirilmesi k\u00fcreselle\u015fme s\u00fcrecinde kim oldu\u011fumuzu tan\u0131mlamay\u0131 g\u00fc\u00e7le\u015ftirdi. Moda ve ya\u015fam tarz\u0131ndaki de\u011fi\u015fmeler insanlar\u0131n de\u011ferlerini korumada zorluk yaratt\u0131. Kitle k\u00fclt\u00fcr\u00fc hi\u00e7bir \u015fey aras\u0131nda hi\u00e7bir \u015feye kar\u015f\u0131 bir ayr\u0131mc\u0131l\u0131k yapmaz; k\u00fclt\u00fcr yap\u0131tlar\u0131 \u201cmeta\u201dya d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.\u0130\u015flevi e\u011flendirmek, sapt\u0131rmak ve bilinci top yekun edilgenlik noktas\u0131na indirgemektedir. (7) K\u00fcreselle\u015fen d\u00fcnyada egemen k\u00fclt\u00fcrler, Nietzsche\u2019nin \u201c (…) e\u011fer insan k\u00f6le istiyorsa, bu insanlar\u0131 efendi olacak \u015fekilde yeti\u015ftirmek aptall\u0131k olur.\u201d (8) ifadesinden hareket edercesine geleneksel k\u00fclt\u00fcrleri uygarla\u015ft\u0131rmak yerine,onlar\u0131 modern teknolojinin pratik de\u011ferlerinin k\u00f6lesi durumuna d\u00f6n\u00fc\u015ft\u00fcrmektir.Kitlesel standartla\u015fma, duygular\u0131 zay\u0131flat\u0131rken; reklam, \u015fiddet i\u00e7erikli filimler ve bili\u015fim teknolojisiyle olu\u015fan sanal d\u00fcnya da insan\u0131n ruhunu yoksulla\u015ft\u0131rm\u0131\u015ft\u0131r.<\/p>\n K\u00fclt\u00fcrel bir kimlik olarak bireyin kendini kurma ve \u00f6zenle olma \u00f6znesi bireyci k\u00fclt\u00fcr\u00fcn ba\u015far\u0131s\u0131 iken, k\u00fcreselle\u015fen k\u00fclt\u00fcr\u00fcn homojenle\u015ftirici etkisi ile rasyonelle\u015ferek b\u00fcrokratikle\u015ferek ve t\u00fcketici bir topluma d\u00f6n\u00fc\u015ferek g\u00f6zden kaybolur. \u00c7\u00fcnk\u00fc; k\u00fcreselle\u015fmede k\u00fclt\u00fcrel kimlik kitlele\u015fme e\u011filimindedir. Bu e\u011filimde ideal duygular\u0131n yerini fiili olgular, ama\u00e7lar\u0131n yerini ara\u00e7lar al\u0131r. Bireyler toplumsal de\u011ferlerden siyasi ve k\u00fclt\u00fcrel kat\u0131l\u0131mdan yabanc\u0131la\u015fma olgusuna ge\u00e7er. Bireyler \u00e7e\u015fitli g\u00fc\u00e7 odaklar\u0131 taraf\u0131ndan haz\u0131rlanan y\u00f6nlendirmelerle; hazlara, t\u00fcketime ve e\u011flenceye y\u00f6nelir. Kitap k\u00fclt\u00fcr\u00fcn\u00fcn yerini imge,simge moda,marka ve sanal g\u00f6r\u00fcnt\u00fcler \u00f6neren kitle ileti\u015fim ara\u00e7lar\u0131 al\u0131r. B\u00f6ylece kitlele\u015fen insan kar\u0131\u015f\u0131k k\u00fclt\u00fcr pazar\u0131nda kendini bulur.<\/p>\n K\u00fcreselle\u015fme ekonomik, siyasal ve k\u00fclt\u00fcrel b\u00fct\u00fcnle\u015fme \u00e7abas\u0131n\u0131 kar\u015f\u0131l\u0131kl\u0131 ba\u011f\u0131ml\u0131l\u0131kla izah etmeye \u00e7al\u0131\u015f\u0131rken, farkl\u0131l\u0131klar\u0131n azalt\u0131l\u0131p, ortak y\u00f6nlerin artmas\u0131n\u0131 k\u00fclt\u00fcrel homojenlikle ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015f\u0131r. Ancak bu \u00e7abada ulusal, etnik ve dini kimliklerin \u00f6nemi kaybolur. Onlar\u0131n yerini almaya \u00e7al\u0131\u015fan k\u00fcresel kimlik ise temelsiz ve belirsizdir. \u00d6rne\u011fin; dinlerin birli\u011fi ve karde\u015fli\u011fi k\u00fcresel de\u011fer olarak \u00f6ne \u00e7\u0131karken, yeni bir tarikat yada din olarak alg\u0131lanmaktan \u00f6teye ge\u00e7ememi\u015ftir. Bununla birlikte k\u00fcreselle\u015fme k\u00fclt\u00fcrel b\u00fct\u00fcnle\u015fmeyle ulusal, etnik ve dini kimliklerin \u00f6nemini ve bu kimlikleri ta\u015f\u0131yanlar\u0131n onlara ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 azaltmam\u0131\u015ft\u0131r. K\u00fclt\u00fcrler de\u011fi\u015fmekte, k\u00fclt\u00fcrel kimlikler yeniden yorumlanmaktad\u0131r.K\u00fclt\u00fcrel kimlikler kitlesel hareketlerin ve \u00e7at\u0131\u015fmalar\u0131n kayna\u011f\u0131 olmay\u0131 s\u00fcrd\u00fcrmektedir. Ayr\u0131ca ileti\u015fim teknolojisinde meydana gelen ilerlemeler homojenle\u015ftirici etki yapmak yerine, insanlar\u0131n etnik, dini ve ulusal kimliklerinin bilincine varmalar\u0131 ve bu kimliklerle \u00f6zde\u015fle\u015fmeleri s\u00fcrecine h\u0131z kazand\u0131rm\u0131\u015ft\u0131r. (9)<\/p>\n K\u00fcreselle\u015fmenin \u00f6n plana \u00e7\u0131kard\u0131\u011f\u0131 bir di\u011fer yakla\u015f\u0131m ise homojenle\u015ftirmenin tam kar\u015f\u0131t\u0131 bir bak\u0131\u015ft\u0131r. Burada k\u00fclt\u00fcrel farkl\u0131l\u0131\u011fa y\u00f6nelme vard\u0131r. \u00d6zellikle Bat\u0131 d\u0131\u015f\u0131 toplumlar\u0131n k\u00fclt\u00fcrel yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131 \u00f6ne \u00e7\u0131karma arzusu vard\u0131r. \u00c7\u00fcnk\u00fc \u201cgloballe\u015fme yerel k\u00fclt\u00fcr \u00f6\u011felerini \u00f6nc\u00fc toplumlar\u0131n k\u00fclt\u00fcr kodlar\u0131yla etkile\u015fime sokarak son tahlilde yeni k\u00fclt\u00fcrel pratiklerin ve anlay\u0131\u015flar\u0131n da olu\u015fmas\u0131na katk\u0131da bulunmakt\u0131r.”\u00a0 (10) Burada radikal olarak de\u011fil,yaln\u0131zca marjinal olarak birbirinden farkl\u0131 olan toplumsal gruplar\u0131n bar\u0131\u015f\u00e7\u0131 bir \u015fekilde bir arada ya\u015fayabilecekleri \u00e7okk\u00fclt\u00fcrl\u00fc ortamlardan s\u00f6z edilir. K\u00fcreselle\u015fmenin farkl\u0131l\u0131klar\u0131 bir arada tutma iddias\u0131 her zaman desteklenmi\u015f de\u011fildir. \u00d6rne\u011fin; \u201cMedeniyetler \u00c7at\u0131\u015fmas\u0131\u201d teziyle Amerikal\u0131 siyasal bilimci Samuel Huntington k\u00fcreselle\u015fmenin k\u00fclt\u00fcrler aras\u0131 farkl\u0131l\u0131\u011f\u0131, par\u00e7alanmay\u0131,kutupla\u015fmay\u0131 ve hatta \u00e7at\u0131\u015fmalar\u0131 do\u011furdu\u011funu ileri s\u00fcrmektedir.<\/p>\n K\u00fcreselle\u015fmeyle birlikte asimilasyona tepki olarak \u00e7okk\u00fclt\u00fcrc\u00fcl\u00fck s\u00f6ylemleri uygulanmaya kondu.Farkl\u0131 uluslardan kurulmu\u015f olan Amerika ve Kanada gibi \u00fclkelerde yank\u0131lar bulan bu s\u00f6ylem daha sonra yo\u011fun g\u00f6\u00e7 alan Bat\u0131 Avrupa \u00fclkelerinde de yayg\u0131nla\u015fm\u0131\u015ft\u0131r. Farkl\u0131 k\u00fclt\u00fcrleri b\u00fcnyesinde bar\u0131nd\u0131ran toplumlar\u0131n uyumlu bir \u015fekilde varl\u0131klar\u0131n\u0131 devam ettirmesi i\u00e7in \u00f6nko\u015ful olarak \u00e7okk\u00fclt\u00fcrl\u00fc politikalara y\u00f6neldi\u011fi s\u00f6ylenebilir.Farkl\u0131 k\u00fclt\u00fcrel kimliklerin tan\u0131nmas\u0131, ho\u015fg\u00f6r\u00fcyle kar\u015f\u0131lanmas\u0131 ve sayg\u0131 g\u00f6sterilmesi gere\u011fi bu bak\u0131\u015fta ortaya \u00e7\u0131km\u0131\u015ft\u0131r.\u00a0 (11) Kimlik ve farkl\u0131l\u0131k \u00e7okk\u00fclt\u00fcrl\u00fcl\u00fc\u011f\u00fc tan\u0131mlamak i\u00e7in iki \u00f6nemli kavramd\u0131r. K\u00fclt\u00fcrel kimliklerin tan\u0131nmas\u0131nda ve hangi k\u00fclt\u00fcre ait oldu\u011funun tespit edilmesinde \u201cben kimim?\u201d sorusuna verilen cevap \u00e7ok \u00f6nemlidir.Bu nedenle; farkl\u0131 k\u00fclt\u00fcrel de\u011ferlerin kimlik ve \u201cnelik\u201di \u00e7okk\u00fclt\u00fcrl\u00fcl\u00fc\u011f\u00fcn kabul g\u00f6rd\u00fc\u011f\u00fc bir ortamda hissedilebilir.Farkl\u0131l\u0131k burada \u00e7ok k\u00fclt\u00fcrl\u00fcl\u00fc\u011f\u00fc olu\u015fturan bir ara\u00e7t\u0131r. Demokrasinin az geli\u015fti\u011fi \u00e7o\u011fu toplumda demokrasiyi h\u0131zland\u0131r\u0131c\u0131 bir etki yapt\u0131\u011f\u0131 da g\u00f6z ard\u0131 edilmemelidir. Farkl\u0131 dil, din, \u0131rk, cinsiyet vb. kimliklere sahip toplumlar\u0131n bireyleri \u00e7okk\u00fclt\u00fcrl\u00fcl\u00fc\u011f\u00fc ya\u015fam bi\u00e7imine d\u00f6n\u00fc\u015ft\u00fcrd\u00fckleri zaman birbirlerine daha toleransl\u0131d\u0131rlar. K\u00fclt\u00fcrler ars\u0131ndaki kar\u015f\u0131l\u0131kl\u0131 ili\u015fkilerin farkl\u0131 k\u00fclt\u00fcrel kimliklerle zenginle\u015ftirilmesi \u00e7e\u015fitli halklar\u0131n birbirlerini daha iyi anlamalar\u0131na da yard\u0131mc\u0131 olur.<\/p>\n K\u00fcreselle\u015fme ile birlikte \u00e7ok k\u00fclt\u00fcrl\u00fcl\u00fc\u011f\u00fcn, insanl\u0131k tarihinin ta\u015f\u0131yarak getirdi\u011fi \u00f6tekine egemen olma arzusunun olu\u015fturdu\u011fu kar\u015f\u0131tl\u0131\u011f\u0131 ve \u00e7at\u0131\u015fmay\u0131 \u00f6nleyece\u011fi iddialar\u0131na kar\u015f\u0131n, muhalif olanlar k\u00fcreselle\u015fmeyi d\u00fcnyadaki b\u00fct\u00fcn toplumlar\u0131n \u00e7\u0131kar\u0131na olan ve onlar\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zen bar\u0131\u015f\u00e7\u0131l, insanc\u0131l, e\u015fitlik\u00e7i, birle\u015ftirici ve b\u00fct\u00fcnle\u015ftirici bir s\u00fcre\u00e7 olarak g\u00f6rmezler.Umberto Eco\u2019nun dedi\u011fi \u201cd\u00fcnya gayet b\u00fcy\u00fck bir krizle \u00e7alkalan\u0131yor\u201d (12) s\u00f6zleri onlar\u0131 destekler niteliktedir. Olumsuz yakla\u015f\u0131m\u0131 destekleyecek farkl\u0131 ve kendi i\u00e7erisinde tutarl\u0131 \u00f6rneklerde vard\u0131r. Bir kere k\u00fcresel d\u00fcnyan\u0131n egemen g\u00fc\u00e7leri \u00f6tekine \u00fcst\u00fcnl\u00fck kurup,onlar\u0131 kontrol alt\u0131na ald\u0131ktan sonra farkl\u0131l\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrmelerine izin vermi\u015ftir. Bu ise; farkl\u0131 gruplar aras\u0131nda ahenk ve uyumdan ziyade \u00e7at\u0131\u015fmalar\u0131 do\u011furmu\u015ftur. Do\u011fu-Bat\u0131 \u00e7at\u0131\u015fmas\u0131 buna \u00f6rnek g\u00f6sterilebilir. \u00c7\u00fcnk\u00fc, k\u00fclt\u00fcrel kimliklerin tan\u0131mlanmas\u0131 a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131 zaman egemen k\u00fclt\u00fcr olan Bat\u0131, Do\u011fu\u2019yu efsanenin,dinin, geri kalm\u0131\u015fl\u0131\u011f\u0131n simgesi olarak g\u00f6sterir. Bat\u0131 ise; bilimin, ilerlemenin ve \u00e7a\u011fda\u015fl\u0131\u011f\u0131n simgesidir.<\/p>\n K\u00fcreselle\u015fme ve k\u00fclt\u00fcrel kimlik sorununu, ortaya konulan bu genel izahtan hareketle de\u011ferlendirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131zda \u015fu sonu\u00e7lara varmam\u0131z m\u00fcmk\u00fcnd\u00fcr: \u00d6ncelikle k\u00fcreselle\u015fme (globalisation) kavram\u0131 ve bu kavrama ba\u011fl\u0131 olarak tart\u0131\u015f\u0131lan konular, kavram\u0131n tan\u0131mlanmas\u0131ndaki belirsizlikler ve hareket alan\u0131n\u0131n geni\u015fli\u011fi nedeniyle netli\u011fe kavu\u015fmam\u0131\u015ft\u0131r.Farkl\u0131 d\u00fc\u015f\u00fcnce ve yakla\u015f\u0131mlar\u0131 b\u00fcnyesinde ta\u015f\u0131d\u0131\u011f\u0131 i\u00e7in tart\u0131\u015fma devam etmektedir. Bu durumu olumsuzluk olarak nitelemek do\u011fru olmaz. \u00c7\u00fcnk\u00fc bu bir s\u00fcre\u00e7tir ve sa\u011fl\u0131kl\u0131 olanda k\u00fcreselle\u015fme kavram\u0131 etraf\u0131ndaki tart\u0131\u015fmalar\u0131n devam etmesidir. Bu tart\u0131\u015fmalara,akl\u0131n ve mant\u0131\u011f\u0131n ilkeleriyle yakla\u015ft\u0131\u011f\u0131m\u0131z zaman \u015funu s\u00f6yleyebiliriz; k\u00fcreselle\u015fme d\u00fcnyan\u0131n tek bir mekan gibi k\u00fc\u00e7\u00fclmesi ve toplumlar aras\u0131 ili\u015fkilerin s\u0131kla\u015fmas\u0131 ve s\u0131k\u0131\u015ft\u0131r\u0131lmas\u0131 anlam\u0131nda tek bir mekana uygun homojen k\u00fclt\u00fcr olu\u015fturma \u015feklinde alg\u0131lanmamal\u0131.<\/p>\n \u015e\u00fcphesiz k\u00fcreselle\u015fme bizzat kendisinin kabul g\u00f6rece\u011fi bir homojen k\u00fclt\u00fcr olu\u015fturma ihtiyac\u0131ndad\u0131r.\u00a0 (13) K\u00fcreselle\u015fme k\u00fclt\u00fcrel kimlikleri Bat\u0131l\u0131 \u00f6nc\u00fc toplumlar\u0131n k\u00fclt\u00fcrel kodlar\u0131 ile verilen homojenle\u015fme ve farkl\u0131la\u015fmayla tan\u0131mlar. Bat\u0131 d\u0131\u015f\u0131 toplumlar\u0131n kendilerini bu kodlardan ba\u011f\u0131ms\u0131z tan\u0131mlama imkan\u0131 yoktur. K\u00fcreselle\u015fmenin evrensellik ilkesiyle \u00f6ne \u00e7\u0131kard\u0131\u011f\u0131 k\u00fclt\u00fcrel homojenlik yerellikle \u00e7eli\u015fir gibi g\u00f6r\u00fcnse de farkl\u0131l\u0131klar\u0131 i\u00e7inde bar\u0131nd\u0131ran k\u00fclt\u00fcrel \u00e7o\u011fulculukla, birlik i\u00e7inde \u00e7oklu\u011fu olanakl\u0131 k\u0131lmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bu da ger\u00e7ekten insaniyet\u00e7i bir d\u00fcnya tasavvurdur. Fakat bu durum san\u0131ld\u0131\u011f\u0131 gibi b\u00fct\u00fcn toplumlar\u0131 kapsayacak geni\u015fli\u011fe ve derinli\u011fe ula\u015fmam\u0131\u015ft\u0131r. Beklenenin aksine daha \u00e7ok toplumlardaki marjinal gruplar\u0131n,etnik hareketlerin, feminizm, \u00e7evrecilik ve homoseks\u00fceller gibi k\u00fc\u00e7\u00fck gruplar\u0131n i\u015fine yaram\u0131\u015ft\u0131r. Bu ise \u00e7o\u011fu zaman toplumsal bar\u0131\u015f\u0131 tehdit eden boyutlara ula\u015fm\u0131\u015ft\u0131r.<\/p>\n K\u00fcreselle\u015fmenin tezleri akla ve y\u00f6nteme vuruldu\u011funda tutarl\u0131l\u0131k a\u00e7\u0131s\u0131ndan \u00e7eli\u015fkileri i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. \u00d6rne\u011fin ; bir yandan k\u00fclt\u00fcrlerin homojenle\u015ferek evrenselli\u011finden, markala\u015fm\u0131\u015f k\u00fclt\u00fcrel kodlarda oldu\u011fu gibi, s\u00f6z ederken, di\u011fer yandan alt k\u00fclt\u00fcrleri, yerelle\u015fmeyi, gelene\u011fi, farkl\u0131l\u0131klar\u0131 \u00f6ne \u00e7\u0131kar\u0131r. Ancak farkl\u0131l\u0131klar\u0131n derinle\u015fmesi evrenselli\u011fi ger\u00e7ekle\u015ftirme\u011fe bilir. \u00c7\u00fcnk\u00fc bizim A.B.D de a\u00e7\u0131lan bir \u00c7in lokantas\u0131, bir Hint filmi ve bir T\u00fcrk musikisi konseriyle, Amerikan k\u00fclt\u00fcr\u00fcn\u00fcn k\u00fcreselle\u015fen markalar\u0131 olan Mc Donald, Coca Cola, Nike ve y\u00fczlerce sineme ve televizyon \u00fcr\u00fcn\u00fcn\u00fc ayn\u0131 \u00e7er\u00e7eve i\u00e7erisinde ele almam\u0131z gerekir. Burada d\u00fcnya k\u00fclt\u00fcrleri k\u00fcreselle\u015fmiyor, uluslararas\u0131 sermayenin g\u00fc\u00e7l\u00fc markalar\u0131 k\u00fcreselle\u015fiyor. Bunun sonunda da k\u00fclt\u00fcrel \u00e7o\u011fulculuk de\u011fil, k\u00fclt\u00fcrel hegemonya yahut bir t\u00fcr k\u00fclt\u00fcr emperyalizmi ortaya \u00e7\u0131kar\u0131yor. (14)<\/p>\n K\u00fcreselle\u015fme s\u00fcrecinde de\u011fi\u015fmenin, farkl\u0131la\u015fman\u0131n k\u00fclt\u00fcrel kimlikleri yeniden yap\u0131land\u0131raca\u011f\u0131 ve renklendirece\u011fi iddias\u0131 varken, liberal demokrasinin ka\u00e7\u0131n\u0131lmaz son olarak sunulmas\u0131 ve medeniyetler \u00e7at\u0131\u015fmas\u0131ndan s\u00f6z edilmesi kendi i\u00e7indeki \u00e7eli\u015fkilerin bir ba\u015fka y\u00f6n\u00fcd\u00fcr.K\u00fcreselle\u015fme insanl\u0131\u011f\u0131n t\u00fcm\u00fcn\u00fc kucaklayarak evrensel de\u011ferlere y\u00f6nelmi\u015f gibi g\u00f6r\u00fcnse de, d\u00fcnyadaki sermayenin merkezle\u015fmesi Amerika ve Bat\u0131 blokunun tekelinde toplanmas\u0131ndan dolay\u0131 bu da k\u00fcreselle\u015fme olarak de\u011fil Amerikanla\u015fma olarak kavranabilir.<\/p>\n Kanaatimizce burada k\u00fcreselle\u015fme ve k\u00fclt\u00fcrel kimlik \u00fczerine olu\u015fan olumlu ve olumsuz tutumlar\u0131 birlikte d\u00fc\u015f\u00fcnmemiz gerekir. E\u011fer insanl\u0131\u011f\u0131n gelecekte huzurlu ve mutlu bir d\u00fcnyada ya\u015famas\u0131n\u0131 istiyorsak,ortak akl\u0131m\u0131z\u0131, sa\u011fduyumuzu,vicdan\u0131m\u0131z\u0131, yerli yerinde kullanarak adaletli olma ve etik davranma sorumlulu\u011funu da ta\u015f\u0131yarak, yeni y\u00fczy\u0131l\u0131n ka\u00e7\u0131n\u0131lmaz ama i\u00e7inde belirsizlikleri olan bu k\u00fcreselle\u015fme olgusunu k\u00fcresel felaketlere d\u00f6n\u00fc\u015ft\u00fcrmemek i\u00e7in \u00e7al\u0131\u015fmal\u0131y\u0131z. Bu sadece Bat\u0131l\u0131 yada Do\u011fulu kimlikler i\u00e7in de\u011fil insanl\u0131k i\u00e7in yap\u0131lmal\u0131d\u0131r.<\/p>\n <\/span>KAYNAK\u00c7A: D\u0130PNOTLAR: Yrd. Doç. Dr. Abamüslim Akdemir Kaynak: Anında Tepki Forumu Bilimsel, teknolojik ve ekonomik gelişmeye bağlı olarak, iletişim, enformasyon ve bilişim alanında gerçekleşen hızlı değişim uluslar arasındaki sınırların önemini ortadan kaldırdı. Bu süreç dünyayı giderek küçültürken “küreselleşme” kavramını da tartışmaların odak noktasına yerleştirdi. Bugün küreselleşme olgusu hem taraftarları hem de karşıtlarının kendilerini destekleyen önermeleri ile tartışılmaya 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\nAyd\u0131n, Mehmet S.;<\/b> \u201cK\u00fcreselle\u015fmeye Genel Bir Bak\u0131\u015f\u201d, K\u00fcreselle\u015fme,Ufuk Kitaplar\u0131, \u0130stanbul 2002.
\nWalzer, Michael;<\/b> \u201cThe New Tibalism\u201d, The Nationalism Reader, New Jersey, Humanities Press.
\nTak\u0131\u015f, Ta\u015fk\u0131n;<\/b> \u201cKimliklerle Bulu\u015fma\u201d, Do\u011fu ve Bat\u0131 ,Y\u0131l:6,say\u0131 23, Temmuz 2003.
\nTok, Nafiz;<\/b> K\u00fclt\u00fcr ,Kimlik ve Siyaset, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, \u0130stanbul 2003.
\nSar\u0131bay, A. Ya\u015far;<\/b> \u201ck\u00fclt\u00fcrel Bir Olgu Olarak Globalle\u015fme\u201d, K\u00fcreselle\u015fme, Ufuk Yay, \u0130stanbul 2002.
\nSmith, A.D;<\/b> Milli Kimlik,\u00c7ev.B.S.\u015eener, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul 1994.
\nSwingewood, Alan;<\/b> Kitle K\u00fclt\u00fcr\u00fc Efsanesi,\u00c7ev.A.Kansu,(:Bilim ve Sanat Yay\u0131nlar\u0131, Ankara 1996.
\nNietszche, F.; <\/b>\u201cTwilight of The Gods\u201d,W.Kaufmann(Der),The Portable Nietzche,New York,1954.
\nTaylor, Charles;<\/b> \u201cTan\u0131nma Politikas\u0131\u201d,\u00c7okk\u00fclt\u00fcrl\u00fcl\u00fck,A.Gutmann,Yap\u0131 Kredi Yay., \u0130stanbul 1996.
\nEco, Umberto; <\/b>\u201cUmberto Eco \u0130le Kriz \u00dczerine\u201d,Gogito,S\u00f6y.L.Y\u0131lmaz,Say\u0131 27,Yaz 2001.<\/p>\n
\n1) <\/b>Mehmet S. Ayd\u0131n; \u201cK\u00fcreselle\u015fmeye Genel Bir Bak\u0131\u015f\u201d, K\u00fcreselle\u015fme, \u0130stanbul: Ufuk Kitaplar\u0131, 2002 s. 7-13.
\n2)<\/b> Michael Walzer ; \u201cThe New Tibalism\u201d, The Nationalism Reader, New Jersey:Humanities Press, s. 322-332.
\n3)<\/b> Ta\u015fk\u0131n Tak\u0131\u015f, \u201cKimliklerle Bulu\u015fma\u201d, Do\u011fu ve Bat\u0131 ,Y\u0131l:6,say\u0131 23, Temmuz 2003 s. 7.
\n4) <\/b>Nafiz Tok, K\u00fclt\u00fcr ,Kimlik ve Siyaset, \u0130stanbul: Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, 2003, s. 22-23.
\n5) <\/b>A. Ya\u015far Sar\u0131bay, \u201cK\u00fclt\u00fcrel Bir Olgu Olarak Globalle\u015fme\u201d, K\u00fcreselle\u015fme, \u0130stanbul: Ufuk Yay, 2002,s.48-50.
\n6) <\/b>A.D Smith,Milli Kimlik,\u00c7ev.B.S.\u015eener, \u0130stanbul:\u0130leti\u015fim Yay\u0131nlar\u0131,1994, s.176-177.
\n7) <\/b>Alan Swingewood, Kitle K\u00fclt\u00fcr\u00fc Efsanesi, \u00c7ev.A.Kansu, Ankara, Bilim ve Sanat Yay\u0131nlar\u0131,1996, s.16-17.
\n8)<\/b> F. Nietszche, \u201cTwilight of The Gods\u201d,W.Kaufmann(Der), The Portable Nietzche, New York, 1954, s.545.
\n9)<\/b> Nafiz Tok, a.g.e., s.309-310.
\n10)<\/b> A. Ya\u015far Sar\u0131bay, a.g.e., s.50.
\n11)<\/b> Charles Taylor, \u201cTan\u0131nma Politikas\u0131\u201d, \u00c7okk\u00fclt\u00fcrl\u00fcl\u00fck, A. Gutmann, \u0130st.,Yap\u0131 Kredi Yay., 1996, s.42-84.
\n12) <\/b>Umberto Eco, \u201cUmberto Eco \u0130le Kriz \u00dczerine\u201d, Gogito, S\u00f6y.L.Y\u0131lmaz, Say\u0131 27, Yaz 2001, s. 31.
\n13)<\/b> A. Ya\u015far Sar\u0131bay, a.g.e., s48.
\n14) <\/b>Mehmet S. Ayd\u0131n, a.g.e., s.21-22.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"