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Do\u00e7. Dr. Yal\u00e7\u0131n \u0130zbul
\n<\/b>Hacattepe \u00dcniversitesi<\/p>\n
I – G \u0130 R \u0130 \u015e S\u00f6zc\u00fck, Latince colere “ekin ekmek, yeti\u015ftirmek” fiilinin cultus “ekilen, ekilmi\u015f” t\u00fcrevinden geliyor. Ne var ki, \u00e7a\u011flar boyunca, de\u011fi\u015fik \u00fclkelerde, farkl\u0131 ak\u0131m ve yakla\u015f\u0131mlarla y\u00fcklenen n\u00fcanslar bu denli bir anlam zenginli\u011fi -ya da karma\u015fas\u0131na- yol a\u00e7m\u0131\u015ft\u0131r.<\/p>\n Y\u00fcz atm\u0131\u015f be\u015finci \u00f6neride bulunmak gibi bir ama\u00e7 g\u00fctm\u00fcyorsam da, verece\u011fim tan\u0131m ve a\u00e7\u0131klamalarda, numaralanm\u0131\u015f anahtar s\u00f6zc\u00fckler kullanarak, antropoloji literat\u00fcr\u00fcndeki “k\u00fclt\u00fcr” kavram\u0131 ve “k\u00fclt\u00fcrel s\u00fcre\u00e7ler” ile ilgili g\u00f6r\u00fc\u015fler \u00fcst\u00fcne bir yorum sunmak istiyorum.<\/p>\n “K\u00dcLT\u00dcR” TANIMI 1. K\u00fclt\u00fcr \u0130nsan\u0131n Evrensel \u00d6zelli\u011fidir: K\u00fclt\u00fcr temaslar\u0131ndan ileri gelen sarma\u015fma e\u011filimlerini, \u00f6te yandan tarih, \u00e7evre (ekoloji), ve yarat\u0131dan kaynaklanan de\u011fi\u015fme ve ayr\u0131mla\u015fma dinami\u011fi dengeliyor. Sonu\u00e7ta, yar\u0131n\u0131n d\u00fcnya k\u00fclt\u00fcr haritas\u0131n\u0131n bug\u00fcnk\u00fc haritadan farkl\u0131 olaca\u011f\u0131na kesin g\u00f6z\u00fcyle bakabiliriz. Ama sarma\u015fma ve ayr\u0131mla\u015fma dengesi s\u00fcreklidir ve d\u00fcnya k\u00fclt\u00fcr haritas\u0131 benekli g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc herzaman i\u00e7in koruyacakt\u0131r.<\/p>\n Demek ki, olu\u015fturma\u011fa \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z k\u00fclt\u00fcr kavram\u0131, bir soyutlama olma\u011fa ba\u015f\u0131ndan mahkumdur. Onu ancak alanda kar\u015f\u0131la\u015faca\u011f\u0131m\u0131z farkl\u0131 k\u00fclt\u00fcr \u00f6r\u00fcnt\u00fclerini kar\u015f\u0131la\u015ft\u0131rarak yorumlamak durumunday\u0131z. Alan \u00e7al\u0131\u015fmalar\u0131, dolay\u0131s\u0131yla, evrensel\/g\u00f6reli yorum \u00e7eli\u015fkisinin asl\u0131nda k\u00fclt\u00fcr\u00fcn ger\u00e7ek y\u00fcz\u00fc oldu\u011funu g\u00f6steriyor. K\u00fclt\u00fcrler aras\u0131 benzerlik ve farkl\u0131l\u0131klar, evrenselci ve g\u00f6reci yorumlar\u0131 birlikte do\u011fruluyor.(1)<\/p>\n 2. K\u00fclt\u00fcr Toplumsald\u0131r: Demek ki, “k\u00fclt\u00fcr” kavram\u0131 bir soyutlamad\u0131r. Toplulu\u011fun, y\u00fcceltilmi\u015f, idealize edilmi\u015f, ya da (bir kar\u015f\u0131-k\u00fclt\u00fcr \u00f6fkesiyle) ele\u015ftirilen, de\u011fi\u015ftirilmesi \u00f6nerilen genel de\u011ferler ve davran\u0131\u015flar dizgesini dile getiriyor.<\/p>\n Ne var ki, “toplum” ya da “topluluk” tan\u0131m\u0131, t\u00fcrl\u00fc a\u00e7\u0131lardan ve t\u00fcrl\u00fc d\u00fczeylerde yap\u0131labilir. K\u0131saca “toplumsal nitelik” tan\u0131m\u0131 ile yetinecek olursak, yak\u0131n aile \u00e7evresinden “t\u00fcm insanl\u0131k” \u00e7er\u00e7evesi (ya da \u00fclk\u00fcs\u00fcne) de\u011fin i\u00e7ice k\u00fclt\u00fcr \u00e7emberleri, ortak ve b\u00fct\u00fcnle\u015ftirici bir yakla\u015f\u0131mla tan\u0131mland\u0131\u011f\u0131 i\u00e7in, somut ger\u00e7eklerden \u00e7ok, soyut bir ortalamay\u0131, bir genellemeyi anlat\u0131r.<\/p>\n Bireylerde ya da irili ufakl\u0131 \u00f6beklerde, belli bir k\u00fclt\u00fcr i\u00e7in varsay\u0131lan \u00f6l\u00e7\u00fctler d\u0131\u015f\u0131na ta\u015fan ya da bunlara ayk\u0131r\u0131 d\u00fc\u015fen bili\u015fsel\/davran\u0131\u015fsal \u00f6rneklere herzaman i\u00e7in rastlanabilecektir. Bunlar, insan ya\u015fam\u0131ndaki sonsuz \u00e7e\u015fitlili\u011fin ola\u011fan \u00f6rneklemi olarak g\u00f6r\u00fclebilir.<\/p>\n Farkl\u0131 ba\u011fl\u0131l\u0131klar, farkl\u0131 \u00e7\u0131kar ve \u00f6zlemler g\u00fcden gruplar, k\u00fclt\u00fcrel yelpazede farkl\u0131 konumlarda yerlerini alacakt\u0131r. K\u00fclt\u00fcr\u00fcn \u00f6nerdi\u011fi de\u011fer ve davran\u0131\u015flara g\u00f6r “sapk\u0131n” ya da rastlant\u0131sal say\u0131lacak farkl\u0131l\u0131klar, yayg\u0131nl\u0131k kazanma ve s\u00fcreklilik e\u011filimleri \u00f6l\u00e7\u00fcs\u00fcnde birer de\u011fi\u015fme g\u00f6stergesi olarak da d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n K\u00dcLT\u00dcR TANIMI – II 3. \u0130nsan\u0131n Geneti\u011fi: 4. K\u00fclt\u00fcr Bir Gelenektir: \u00d6te yandan, g\u00f6r\u00fcn\u00fc\u015fte birbirinin kar\u015f\u0131t\u0131 olan geleneksellik ve de\u011fi\u015fme olgu ve e\u011filimi, asl\u0131nda k\u00fclt\u00fcr\u00fcn zaman boyutundaki ger\u00e7e\u011finin birbirini b\u00fct\u00fcnleyen iki temel gerekirli\u011fi, k\u00fclt\u00fcr\u00fcn iki de\u011fi\u015fik y\u00fcz\u00fcd\u00fcr. S\u00fcreklilik, k\u00fclt\u00fcrel de\u011fi\u015fmeyi ge\u00e7ersiz k\u0131lmaz. Tam tersine, de\u011fi\u015fmeden dolay\u0131 olanak kazan\u0131r. K\u00fclt\u00fcr, de\u011fi\u015febildi\u011fi i\u00e7in, varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr.<\/p>\n Gelenekler, bireysel yarat\u0131c\u0131l\u0131k, grup farkl\u0131la\u015fmas\u0131 ya da de\u011fi\u015fen ko\u015fullara uyarlanma zorunlu\u011fundan ileri gelen de\u011fi\u015fme dinami\u011fi ile \u00e7at\u0131\u015f\u0131r. Ama ayn\u0131 zamanda uzla\u015f\u0131r… \u00c7\u00fcnk\u00fc gelenekler de\u011fi\u015fmeyi — gecikmeli de olsa — giderek \u00f6z\u00fcmler. Bug\u00fcn\u00fcn de\u011fi\u015fimleri, yar\u0131n\u0131n gelenekleri olur.<\/p>\n Asl\u0131na bak\u0131lacak olursa, gelenek\u00e7ilik ve de\u011fi\u015fme \u00f6zlemleri, arabay\u0131 ters y\u00f6nlerde \u00e7eken iki kar\u015f\u0131t g\u00fc\u00e7 de\u011fil, aralar\u0131nda san\u0131ld\u0131\u011f\u0131ndan \u00e7ok daha k\u00fc\u00e7\u00fck bir a\u00e7\u0131 b\u0131rakarak ayn\u0131 y\u00f6nde \u00e7eken iki dost vekt\u00f6r gibidir.<\/p>\n 5. K\u00fclt\u00fcrleme ve K\u00fclt\u00fcrlenme: Ki\u015finin g\u00f6zlemlenebilir davran\u0131\u015flar\u0131 oldu\u011fu kadar, bili\u015fsel d\u00fcnyas\u0131 da k\u00fclt\u00fcr\u00fcn y\u00f6netimi ve denetimi alt\u0131ndad\u0131r. \u00c7\u00fcnk\u00fc asl\u0131nda, bili\u015fselli\u011fin i\u00e7eri\u011fi ve \u00f6r\u00fcnt\u00fcleri de, ba\u015f\u0131ndan beri, genel ileti\u015fim ortamlar\u0131ndan yans\u0131t\u0131larak olu\u015fturulmu\u015f, dolay\u0131s\u0131yla k\u00fclt\u00fcr taraf\u0131ndan ko\u015fullanm\u0131\u015ft\u0131r. K\u00fclt\u00fcr\u00fcn \u00fcyelerine sa\u011flad\u0131\u011f\u0131 doyum “ger\u00e7ek” ya da “kurgusal” olabilir; \u00e7\u00fcnk\u00fc s\u00f6zkonusu doyumun niteli\u011fi ya da yeterli\u011fine ili\u015fkin bir g\u00f6r\u00fc\u015f birli\u011fi sa\u011flanamayacakt\u0131r.<\/p>\n Bu durum \u00f6zellikle, \u00e7o\u011fulcu, devingen, ilerlemeci \u00e7a\u011fda\u015f k\u00fclt\u00fcr topluluklar\u0131 i\u00e7in ge\u00e7erlidir. Kiminin ger\u00e7e\u011fi, kiminin kurgusu… Renkler ve zevkler \u00e7e\u015fitlendik\u00e7e, daha da tart\u0131\u015f\u0131labilir nitelik kazan\u0131yor. Bilim adam\u0131n\u0131n, d\u00fc\u015f\u00fcn adam\u0131n\u0131n, putk\u0131r\u0131c\u0131 sanat\u00e7\u0131n\u0131n, namuslu siyaset\u00e7inin doyumsuzlu\u011fu ve yabanc\u0131la\u015fmas\u0131 da bundan kaynaklan\u0131yor.<\/p>\n Ne var ki, “\u00f6nc\u00fc” ve “\u00f6nder” kimli\u011findeki b\u00f6yle kimselerin de, \u00e7ok ge\u00e7meden, “yeterince de\u011fi\u015fmi\u015f” oldu\u011funa inand\u0131klar\u0131 k\u00fclt\u00fcr\u00fcn (yine, \u00f6d\u00fcll\u00fc-yapt\u0131r\u0131ml\u0131 k\u00fclt\u00fcrleme yoluyla s\u00fcrd\u00fcr\u00fclmek \u00fczere! ) art\u0131k kurumla\u015ft\u0131r\u0131lmas\u0131 gerekti\u011fini savunan tutucu bir \u00e7izgiyi benimsediklerine tan\u0131k oluruz.<\/p>\n 6 \/ 7. Maddi K\u00fclt\u00fcr \/ Zihinsel K\u00fclt\u00fcr: Sa\u011fl\u0131kl\u0131 bir k\u00fclt\u00fcr ortam\u0131n\u0131n, ya\u015fam tarz\u0131 ve d\u00fcnya g\u00f6r\u00fc\u015f\u00fc aras\u0131nda s\u00fcrekli ve devingen bir b\u00fct\u00fcnle\u015fme anlam\u0131na gelece\u011fi a\u00e7\u0131kt\u0131r. \u00d6te yandan, maddi k\u00fclt\u00fcr ba\u015fl\u0131\u011f\u0131 alt\u0131nda, insan\u0131n a) teknolojisi yan\u0131nda, b) biyolojisini de d\u00fc\u015f\u00fcnmek gerekir. \u0130nsan davran\u0131\u015flar\u0131, insan\u0131n biyolojik ve teknolojik evrimi + \u015fu ya da bu \u00f6l\u00e7\u00fcde yan\u0131lt\u0131l\u0131 tarih bilincinin olu\u015fturdu\u011fu \u00e7eli\u015fkili, gerilimli yuma\u011f\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. “Ben” li\u011fini yitirmeksizin sanayile\u015fme… gibi yan\u0131lt\u0131l\u0131 \u00f6zlemler bu t\u00fcr \u00e7eli\u015fkilere \u00f6rnektir. Asl\u0131nda, maddi\/zihinsel ya\u015fam yuma\u011f\u0131nda b\u00fct\u00fcnle\u015fme sa\u011flanamad\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde benlik yitimine, ya da benlik y\u0131k\u0131m\u0131na u\u011fran\u0131lacakt\u0131r.<\/p>\n Ba\u015fka bir deyi\u015fle, b\u00f6yle bir engellemeyi \u00f6neren tutucu \u00f6\u011fretiler, savunduklar\u0131n\u0131 sand\u0131klar\u0131 k\u00fclt\u00fcr\u00fcn uyarlanma ba\u015far\u0131s\u0131n\u0131 ve ya\u015fama olana\u011f\u0131n\u0131 t\u00fcketecek, birlikte yok olacaklard\u0131r. \u00d6te yandan, “manevi k\u00fclt\u00fcr” ba\u015fl\u0131\u011f\u0131 alt\u0131nda ge\u00e7mi\u015fe y\u00f6nelen \u00f6zlemler, tarihin ac\u0131mas\u0131z ak\u0131\u015f\u0131 kar\u015f\u0131s\u0131nda s\u00fcrekli yenik d\u00fc\u015fmekten kurtulamayacakt\u0131r.<\/p>\n “Benli\u011fini yitirmeksizin de\u011fi\u015fmek” ba\u015far\u0131s\u0131n\u0131n, bildi\u011fimiz en iyi \u00f6rne\u011fini veren — ben demiyorum, diyenler \u00f6yle diyor !! — Japon’lar\u0131n \u00fcnl\u00fc bir s\u00f6z\u00fc var: “\u00d6z” kavram\u0131 biraz da so\u011fan\u0131n “c\u00fcc\u00fc\u011f\u00fcne” benzer. Zarlar\u0131 soyduk\u00e7a c\u00fcc\u00fc\u011fe daha yakla\u015f\u0131rs\u0131n\u0131z.. Ama sonunda elinizde avucunuzda kalan kocaman bir “hi\u00e7” liktir.<\/p>\n 8. Ola\u011fanl\u0131k \u00d6l\u00e7\u00fct\u00fc Olarak K\u00fclt\u00fcr: Herkese g\u00f6re, kendi ya\u015fam tarz\u0131 ve d\u00fcnya g\u00f6r\u00fc\u015f\u00fc iyi, g\u00fczel, do\u011fru ve mant\u0131kl\u0131d\u0131r. Bu “\u00f6l\u00e7\u00fct” lerden \u015fu ya da bu \u00f6l\u00e7\u00fcde sapma g\u00f6steren hert\u00fcrl\u00fc davran\u0131\u015f, duygu, d\u00fc\u015f\u00fcnce ve inan\u00e7 ise garip, tuhaf, acaip, sa\u00e7ma, yanl\u0131\u015f, \u00e7irkin, fena, k\u00f6t\u00fc; akla, izana, insafa, geleneklere, akt\u00f6reye, mant\u0131\u011fa, do\u011faya, ayk\u0131r\u0131d\u0131r… Do\u011fdu\u011fumuz andan ba\u015flayarak g\u00f6zlerimize yerle\u015ftirilen bu kal\u0131n mercekleri, d\u00fcnyaya bakman\u0131n en do\u011fal yolu say\u0131yoruz. ya da, Ruth Benedict’in dedi\u011fi gibi, “G\u00f6-z\u00fcm\u00fczdeki merceklerin bilincinde olmaks\u0131z\u0131n d\u00fcnyaya bak\u0131yoruz.”<\/p>\n K\u00fclt\u00fcrlerin, d\u0131\u015f duvarlar\u0131 ya da n\u00f6bet\u00e7ileri bulunmayan birer hapishane olduklar\u0131n\u0131 varsaymak zorunday\u0131z. “\u0130\u00e7erdekiler”, bu anlamda, uyumlu topluluk \u00fcyeleridir. En uyumlular\u0131 ise, kesindir ki, “gardiyan” rol\u00fcndedirler… “Ba\u015fkald\u0131r\u0131” olgusunun bile, \u00e7o\u011funluk i\u00e7in ve genelde, bir “bask\u0131” grubuna kar\u015f\u0131, yine bir ba\u015fka bask\u0131 grubunun dayan\u0131\u015fma ve tutuculu\u011funa s\u0131\u011f\u0131nmaktan \u00f6te gitmedi\u011fini g\u00f6rmemek olanakl\u0131 m\u0131? Ama “i\u00e7erdekiler” bunun bilincine varma olanaklar\u0131ndan yoksundur.<\/p>\n Bizmerkezcilik, ya da etnosantrizm, b\u00fct\u00fcn k\u00fclt\u00fcrlerin temel \u00f6zelliklerindendir. Yumu\u015fak bir “biz bu ya\u015fam tarz\u0131n\u0131 seviyor, tercih ediyoruz” duygusundan, kat\u0131 bir “sen de benim gibi olmak zorundas\u0131n” tavr\u0131na de\u011fin t\u00fcrl\u00fc derecelerde kar\u015f\u0131m\u0131za \u00e7\u0131kacakt\u0131r. Farkl\u0131 k\u00fclt\u00fcr topluluklar\u0131na y\u00f6neldi\u011finde ise, k\u00fclt\u00fcr emperyalizmi ya da zorla k\u00fclt\u00fcrleme s\u00fcre\u00e7lerinin ahlaksal gerek\u00e7esini olu\u015fturur.<\/p>\n 9. Uyumlu, Tutarl\u0131… Uyu\u015fma da, \u00e7at\u0131\u015fma da; gerilim de, uzla\u015fma da, ayn\u0131 b\u00fct\u00fcn\u00fcn par\u00e7alar\u0131d\u0131r. K\u00fclt\u00fcr\u00fcn zaman boyutundaki yolculu\u011fu, bunlar aras\u0131ndaki aras\u0131ndaki etkile\u015fmeyi, hesapla\u015fmay\u0131 anlat\u0131r. Ba\u015fka bir deyi\u015fle, k\u00fclt\u00fcrel yap\u0131da tekzamanl\u0131 \u00e7eli\u015fkilerin etkile\u015fmesi, tarihsel boyuttaki devingenli\u011fi yap\u0131land\u0131r\u0131r.<\/p>\n Ne var ki, \u00e7o\u011fulcu nitelikte bir bilin\u00e7ten yoksun kimseler, b\u00fct\u00fcn\u00fcn \u00e7eli\u015fkileri de i\u00e7erdi\u011fi ger\u00e7e\u011fini g\u00f6remeyeceklerdir.<\/p>\n Do\u011fald\u0131r ki, bu belirlemeyi yaparken, “k\u00fclt\u00fcr” ve “toplum” kavramlar\u0131n\u0131 farkl\u0131 de\u011ferlendirmemiz gerekiyor, Toplumlar b\u00f6l\u00fcn\u00fcp par\u00e7alanabilir, yeni bir “toplum” olu\u015fturacak bi\u00e7imde biraraya gelebilir ya da getirilebilir. Bu anlamda toplum daha \u00e7ok y\u00f6netsel kurumlarla ilgilidir. K\u00fclt\u00fcr toplumsald\u0131r, ama yapay toplumlar\u0131n varsay\u0131lan siyasal s\u0131n\u0131rlar\u0131yla k\u0131s\u0131tl\u0131 de\u011fildir.(5)<\/p>\n 10. “Nedenler” ve “Sonu\u00e7lar”… Yak\u0131n d\u00f6nemlerde \u00c7evrebilim (Ekoloji) ‘den kazand\u0131\u011f\u0131m\u0131z sezgi ve bilgiler, yukarda s\u0131ralad\u0131\u011f\u0131m\u0131z kavramlar\u0131 do\u011frulam\u0131\u015ft\u0131r, diyebiliriz. Ayn\u0131 \u015fekilde, Genel Sistem teorileri ya da devingen yeni bir mant\u0131k(6) gibi aray\u0131\u015flar yakla\u015f\u0131m kolayl\u0131\u011f\u0131 sa\u011flayacakt\u0131r.<\/p>\n Neden-sonu\u00e7 ili\u015fkisine dayal\u0131 geleneksel mant\u0131k yap\u0131m\u0131z\u0131n yan\u0131lt\u0131l\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131 oldu\u011fu, insan\u0131 b\u00fcy\u00fck tarihsel \u00e7eli\u015fki ve a\u00e7mazlara s\u00fcr\u00fcklemi\u015f oldu\u011fu g\u00f6r\u00fcl\u00fcyor. “Nedenleri” saptamaya y\u00f6nelen bir \u00e7aba ile, ger\u00e7ekli\u011fin yaln\u0131z bir y\u00fcz\u00fc ile g\u00f6r\u00fclebilir. Oysa “etkiler”, do\u011furduklar\u0131 “tepkiler” yoluyla, kendilerini de olu\u015fturmaktad\u0131rlar. “\u00d6zne, eylem ve nesne” (“fail, fiil ve etkilenen”) ayr\u0131mlar\u0131n\u0131n dilimizin zorlad\u0131\u011f\u0131 bir s\u0131n\u0131flama oldu\u011funu, b\u00fct\u00fcnc\u00fcl ger\u00e7e\u011fi \u00e7arp\u0131tt\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz.<\/p>\n K\u00fclt\u00fcr, de\u011fi\u015fti\u011fi i\u00e7in \u00e7evreye uyarlanmakta, \u00e7evreye uyarland\u0131\u011f\u0131 i\u00e7in de\u011fi\u015fmektedir. Konuya \u00c7evrebilimcilerin b\u00fct\u00fcnc\u00fcl anlay\u0131\u015f\u0131yla yakla\u015ft\u0131\u011f\u0131m\u0131zda, k\u00fclt\u00fcr ve \u00e7evre’nin de asl\u0131nda ayn\u0131 ger\u00e7ekli\u011fin iki y\u00fcz\u00fc oldu\u011funu g\u00f6r\u00fcr\u00fcz. De\u011fi\u015fen, b\u00fct\u00fcn\u00fcn kendisidir.(7)<\/p>\n 11. Biyolojik Evrimin \u00d6tesinde… K\u00fclt\u00fcrler, ger\u00e7ek (ya da belli esneklik s\u0131n\u0131rlar\u0131 i\u00e7inde sanal) anlamda gereksinimleri kar\u015f\u0131lay\u0131c\u0131, doyum sa\u011flay\u0131c\u0131 olmak zorundad\u0131r. K\u00fclt\u00fcr\u00fcn evrimi, \u00e7evre ko\u015fullar\u0131yla uzla\u015fmaya ek olarak, ayr\u0131ca yenilik ve yarat\u0131dan ileri gelen ve yine yenilik ve yarat\u0131ya yol a\u00e7an bir devingenli\u011fin tarih\u00e7esidir. \u0130nsan, biyolojisi ile k\u00fclt\u00fcr\u00fc aras\u0131ndaki etkile\u015fmenin zaman boyutundaki \u00fcr\u00fcn\u00fcd\u00fcr. Bu etkile\u015fme, \u00e7evre\/zaman ikilisi taban\u0131nda olu\u015fmakta, ger\u00e7ekle\u015fmektedir.<\/p>\n \u00c7evre, k\u00fclt\u00fcr\u00fcn e\u015fg\u00fcd\u00fcm sa\u011flamak zorunda oldu\u011fu fiziksel, biyolojik, toplumsal ve teknolojik \u00e7er\u00e7evedir. Ne var ki insano\u011flu, \u00e7evre ve tarih bilincinden(9) yana bug\u00fcne de\u011fin hep k\u00f6t\u00fc bir s\u0131nav vermi\u015ftir. Bu ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n bir aya\u011f\u0131, genetik evrimin do\u011fas\u0131ndan ileri gelen biyolojik gecikme; di\u011feri ise insan\u0131n yan\u0131lt\u0131l\u0131 tarih bilincinden (gelenek\u00e7ilik e\u011filiminden) kaynaklanan k\u00fclt\u00fcrel gecikmedir(10). Bu iki fakt\u00f6r, “tam uyarlanmay\u0131” g\u00fc\u00e7le\u015ftirmekte, belki de olanak d\u0131\u015f\u0131 k\u0131lmaktad\u0131r.<\/p>\n Belki gelece\u011fin d\u00fcnyalar\u0131nda, bu do\u011fal ve yar\u0131-do\u011fal \u00e7eli\u015fkiye de k\u00fclt\u00fcrel \u00e7\u00f6z\u00fcmler getirilebilecektir. Eldeki durumda ise varolu\u015fun \u00f6nko\u015fulu, s\u00f6zkonusu gecikmenin belli esneklik s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131na ta\u015fmamas\u0131, ta\u015f\u0131r\u0131lmamas\u0131d\u0131r.<\/p>\n \u00d6te yandan, insan\u0131n evriminde k\u00fclt\u00fcrel uyarlanman\u0131n i\u015flev ve \u00f6nem olarak biyolojik uyarlanmay\u0131 sollay\u0131p birka\u00e7 fersah geride b\u0131rakm\u0131\u015f oldu\u011fu g\u00f6zard\u0131 edilemez. Salt bu nedenle bile, gelenek\u00e7ili\u011fin -uyarlanmay\u0131 engelleyerek- bindi\u011fi dal\u0131 kesmekle e\u015f oldu\u011fu savunulabilir.<\/p>\n 12. \u0130nsan\u0131n Yarat\u0131c\u0131l\u0131\u011f\u0131… K\u00fclt\u00fcr\u00fcn y\u00f6n\u00fc ve rotas\u0131 \u00f6nce d\u00fc\u015f\u00fcnsel, simgesel d\u00fczeyde planlan\u0131p kotar\u0131l\u0131yor. \u00c7ocuklar \u00f6nce k\u00fclt\u00fcrlenip e\u011fitiliyor, k\u00fclt\u00fcrel etkinliklere neden sonra kat\u0131lmalar\u0131na izin veriliyor. Bilim, ayn\u0131 rit\u00fceli “hataya d\u00fc\u015fmez” bir temele oturtmak \u00e7abas\u0131 i\u00e7inde: Yani, \u00f6teki canl\u0131 t\u00fcrlerinin s\u00fcrd\u00fcrmek zorunda oldu\u011fu deneme\/yan\u0131lma boyutunun \u00e7ekincelerini en aza indirme\u011fe \u00e7al\u0131\u015f\u0131yor.<\/p>\n Bilimsel y\u00f6ntem, varsay\u0131m olu\u015fturma, veri toplama, deney yapma, ve ortaya s\u0131nanabilir bir kuram koyma evrelerini izliyor. B\u00fct\u00fcn bunlar, sonsuz \u00fcretkenli\u011fi olan ve zaman-uzam i\u00e7inde bili\u015fsel\/iletisel esneklik sa\u011flayan simgesel dil dizgeleri arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015ftiriliyor. Dolay\u0131s\u0131yla, yukarda 8. s\u0131rada s\u00f6z\u00fcn\u00fc etti\u011fimiz, k\u00fclt\u00fcr\u00fcn dile olan ba\u011f\u0131ml\u0131l\u0131\u011f\u0131 giderek yo\u011funluk kazan\u0131yor. Bu da, dili ve dilleri irdelemeye y\u00f6nelik \u00e7al\u0131\u015fmalara, yani “\u00fcstdil” (meta-language) \u00e7al\u0131\u015fmalar\u0131na \u00e7ok daha b\u00fcy\u00fck bir sorumluluk y\u00fckl\u00fcyor.<\/p>\n 13. Varolu\u015fun \u00d6nko\u015fulu De\u011fi\u015fmedir… Tekzamanl\u0131 boyutta (\u00e7eli\u015fkilerine kar\u015f\u0131n) kendi i\u00e7inde uyumlu, doyum sa\u011flay\u0131c\u0131, b\u00fct\u00fcnle\u015fmi\u015f bir dizge g\u00f6r\u00fcnt\u00fcs\u00fc veren k\u00fclt\u00fcr, \u00e7okzamanl\u0131 boyutta ise kesintisiz bir de\u011fi\u015fme i\u00e7inde… De\u011fi\u015fmenin nedeni, de\u011fi\u015fen \u00e7evreye uyarlanma zorunlu\u011fu (anonim uyarlanma) yan\u0131nda, bireysel yarat\u0131dan k\u00f6klerini alan kendi i\u00e7-devingenli\u011fidir. K\u00fclt\u00fcrel de\u011fi\u015fme konusunu, k\u00fclt\u00fcrel s\u00fcre\u00e7ler ba\u015fl\u0131\u011f\u0131 alt\u0131nda tekrar ve ayr\u0131nt\u0131l\u0131 bi\u00e7imde tart\u0131\u015faca\u011f\u0131z.<\/p>\n <\/span>D\u0130PNOTLAR: Bir noktaya \u00f6zellikle dikkatinizi \u00e7ekmek isterim: Son 20-30 y\u0131l i\u00e7erisinde Amerikal\u0131 hispanik k\u00f6kenli (ve sempatizan\u0131, \u00f6zellikle de K\u00fcbal\u0131 antropolog Fernando Ortiz’i kastediyorum) kuramc\u0131lar\u0131n tezleri ile, “acculturation, assimilation, trans-culturation” gibi terimler b\u00fcy\u00fck bir kar\u0131\u015f\u0131kl\u0131\u011fa s\u00fcr\u00fcklenmi\u015ftir. Bu kar\u0131\u015f\u0131kl\u0131\u011fa T\u00fcrk\u00e7e’de kendimce bir d\u00fczen getirme\u011fe \u00e7al\u0131\u015ft\u0131m; sonu\u00e7ta da T\u00fcrk\u00e7e literat\u00fcrde bug\u00fcne de\u011fin kullan\u0131lm\u0131\u015f olan terimlerle aram\u0131zda baz\u0131 \u00f6rt\u00fc\u015fmezlik ve farkl\u0131l\u0131klar ka\u00e7\u0131n\u0131lmaz oldu.<\/p>\n K\u00fclt\u00fcrel s\u00fcre\u00e7ler, k\u00fclt\u00fcr ve \u00e7evre ili\u015fkisi, k\u00fclt\u00fcr olu\u015fumu, k\u00fclt\u00fcrel de\u011fi\u015fme, bireylerin k\u00fclt\u00fcrlenmesi, k\u00fclt\u00fcrler aras\u0131 etkile\u015fmelerde itici g\u00fc\u00e7 veya arac\u0131 olan etki ve bask\u0131lar\u0131 i\u00e7erir.<\/p>\n B\u00fct\u00fcn bu s\u00fcre\u00e7ler, ana ko\u015ful olarak, k\u00fclt\u00fcrel ge\u00e7i\u015flilik (k\u00fclt\u00fcrel yoldan aktar\u0131lma) ilkesiyle ba\u011fla\u015f\u0131kt\u0131r. Bu ilke k\u00fclt\u00fcrel s\u00fcre\u00e7lerin b\u00fct\u00fcn toplumlarda genetik \u00f6nko\u015fullarnma s\u00f6zkonusu olmaks\u0131z\u0131n ger\u00e7ekle\u015fti\u011fini belirler. Bireyler ya da topluluklar, \u00f6\u011frenme yoluyla kazand\u0131klar\u0131n\u0131 \u00f6teki birey ve topluluklara, ya da sonraki ku\u015faklara genetik yoldan de\u011fil, \u00f6\u011fretme (k\u00fclt\u00fcrleme) yoluyla aktar\u0131rlar. K\u00fclt\u00fcrleme, k\u00fclt\u00fcrlenme ve t\u00fcm \u00f6teki k\u00fclt\u00fcrel s\u00fcre\u00e7ler, toplumsal etkile\u015fme ortam\u0131nda ve toplumsal etkile\u015fme yoluyla ger\u00e7ekle\u015fir.<\/p>\n Demek ki k\u00fclt\u00fcrel evrim, Darwin’ci de\u011fil, Lamarck’\u00e7\u0131 \u00e7izgidedir.(11) Kaza sonucu sakat kalan ki\u015fi bu \u00f6zelli\u011fini genetik yoldan \u00e7ocuklar\u0131na aktaramaz; ama bir kimsenin ya\u015fam\u0131 boyunca edindi\u011fi hert\u00fcrl\u00fc d\u00fc\u015f\u00fcnsel ya da duygusal \u00f6zelli\u011fi ile \u00e7ocuklar\u0131n\u0131 da etkileyece\u011fine hi\u00e7 ku\u015fku yok…<\/p>\n Yal\u0131n beceriler, do\u011frudan \u00f6yk\u00fcn\u00fcm (=taklit) yoluyla da kazan\u0131labilir. Ama bildi\u011fimiz d\u00fczeydeki zengin ve yo\u011fun k\u00fclt\u00fcrel olu\u015fum-etkile\u015fim, i\u00e7in konu\u015fma dili ve \u00f6teki simgesel ileti\u015fim dizgeleri temel ortamd\u0131r. Bili\u015fsel ve iletisel “dil” dizgelerinin k\u00fclt\u00fcr olu\u015fumunda odak noktas\u0131nda yer ald\u0131\u011f\u0131 ger\u00e7e\u011fi yads\u0131namaz.<\/p>\n Bu anlamda, k\u00fclt\u00fcr geli\u015ftirme becerisi insan t\u00fcr\u00fc ile s\u0131n\u0131rl\u0131 de\u011fildir. Canl\u0131lar aleminde, ilkel beyinlerden karma\u015f\u0131k beyinler y\u00f6n\u00fcndeki evrim \u00e7izgileri, belli \u00f6l\u00e7\u00fcde “sonradan kazan\u0131lma davran\u0131\u015flar” \u00f6zelli\u011fini de birlikte getirmi\u015ftir. Ku\u015flarda, memeli t\u00fcrlerinde ve \u00f6zellikle de primatlarda, “k\u00fclt\u00fcrel ge\u00e7i\u015flilik” ilkesine dayal\u0131 say\u0131s\u0131z davran\u0131\u015flar g\u00f6zlemlenebilir. Ancak, insan t\u00fcr\u00fcne \u00f6zg\u00fc zenginlik ve karma\u015f\u0131kl\u0131k ancak “konu\u015fma dili” gibi bir bili\u015fsel\/iletisel beceri boyutunda olanak kazanm\u0131\u015ft\u0131r.<\/p>\n 1) K\u00fclt\u00fcrleme: <\/b>K\u00fclt\u00fcrleme, (enculturation), ya da bunun edilgen bi\u00e7imi olan k\u00fclt\u00fcrlenme, en geni\u015f \u00e7er\u00e7evede, bireyin k\u00fclt\u00fcr taraf\u0131ndan ve k\u00fclt\u00fcr i\u00e7indeki toplam e\u011fitimi anlam\u0131n\u0131 ta\u015f\u0131r. Bireylerin, i\u00e7inde ya\u015fad\u0131klar\u0131 k\u00fclt\u00fcr\u00fcn istek ve beklentileri do\u011frultusundaki toplam e\u011fitimi, ‘be\u015fikten mezara” kesintisiz s\u00fcrer. Ki\u015filik olu\u015fumu — ya\u015fam\u0131n her d\u00f6neminde — genetik yap\u0131, k\u00fclt\u00fcrlenme ve k\u00fclt\u00fcrel de\u011fi\u015fme aras\u0131ndaki devingen etkile\u015fmenin \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n 2) K\u00fclt\u00fcrle\u015fme:<\/b> K\u00fclt\u00fcrle\u015fme (acculturation), iki ya da daha \u00e7ok k\u00fclt\u00fcr\u00fcn, kar\u015f\u0131l\u0131kl\u0131 etkile\u015fme sonucu, benze\u015fme y\u00f6n\u00fcnde de\u011fi\u015fmeye u\u011framalar\u0131 olarak tan\u0131mlan\u0131r. Ama b\u00f6ylesi dengeli bir durum genelde kurgusal bir beklentidir. Etkiler, \u00e7o\u011fu zaman, \u00e7ift-y\u00f6nl\u00fc olmaktan \u00e7ok, tek-y\u00f6nl\u00fcd\u00fcr. Bu anlamda k\u00fclt\u00fcrle\u015fme, a\u015fa\u011f\u0131da ele alaca\u011f\u0131m\u0131z “k\u00fclt\u00fcrel \u00f6z\u00fcmsenme” s\u00fcrecinin belli bir evresi, ya da “zorla k\u00fclt\u00fcrleme” s\u00fcrecinin yanl\u0131\u015f g\u00f6sterilen\/alg\u0131lanan bir bi\u00e7imi olarak d\u00fc\u015f\u00fcn\u00fclebilir. \u00d6rne\u011fin, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn bir zamanlar Arap-Fars k\u00fclt\u00fcrleriyle, \u015fimdilerde ise Bat\u0131 k\u00fclt\u00fcrleriyle “etkile\u015fmesi”, k\u00fclt\u00fcrle\u015fmeden \u00e7ok, g\u00f6n\u00fcll\u00fc-g\u00f6n\u00fcls\u00fcz, bilin\u00e7li-bilin\u00e7siz \u00f6z\u00fcmsenme \u00f6rnekleri olarak de\u011ferlendirilmek gerekir.<\/p>\n Bir ba\u015fka tan\u0131mlama da \u015f\u00f6yle olabilir: Bireyler, gruplar, alt-k\u00fclt\u00fcrler aras\u0131nda, yarat\u0131, yenilik veya en \u00f6nemlisi de g\u00f6\u00e7 sonucu olu\u015fan etkile\u015fme \u015feklindeki k\u00fclt\u00fcrel i\u00e7-devinim…<\/p>\n 3) K\u00fclt\u00fcrel \u00d6z\u00fcmseme:<\/b> K\u00fclt\u00fcrel \u00f6z\u00fcmseme (assimilation) ya da bunun g\u00f6n\u00fcll\u00fc\/g\u00f6n\u00fcls\u00fcz, bilin\u00e7li\/bilin\u00e7siz edilgen bi\u00e7imi olan k\u00fclt\u00fcrel \u00f6z\u00fcmsenme, bir k\u00fclt\u00fcr\u00fcn bir ba\u015fka k\u00fclt\u00fcr\u00fc kendi etki \u00e7emberi i\u00e7ine almas\u0131, giderek kendine benzetmesi, kendi i\u00e7inde eritmesi olarak tan\u0131mlanabilir.<\/p>\n Bunun yolu yordam\u0131 imrendirmek, daha y\u00fcksek derecede ger\u00e7ek ya da kurgusal doyum sa\u011flamak olacakt\u0131r. Edilgen anlamda bu, bir k\u00fclt\u00fcr dizgesinin bir ba\u015fka k\u00fclt\u00fcr dizgesi kars\u0131s\u0131nda “benli\u011fini yitirmesi” anlam\u0131n\u0131 ta\u015f\u0131yacakt\u0131r.<\/p>\n Ama “benlik” kavram\u0131, kaygan ve de\u011fi\u015fken bir d\u00fc\u015f\u00fcnce taban\u0131d\u0131r. Ge\u00e7mi\u015f ya\u015famdan kaynaklanan al\u0131\u015fkanl\u0131klar ve “d\u00fczen” kavram\u0131n\u0131n, gelece\u011fe d\u00f6n\u00fck de\u011fi\u015fme \u00f6zlemleri ile \u00e7at\u0131\u015ft\u0131\u011f\u0131, ama \u015fu ya da bu \u00f6l\u00e7\u00fcde de uzla\u015ft\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bu \u00e7at\u0131\u015fma ve uzla\u015fmay\u0131, de\u011fi\u015fik ki\u015filer, kurumlar ve alt-k\u00fclt\u00fcr gruplar\u0131 farkl\u0131 yo\u011funlukta ya\u015far. Dolay\u0131s\u0131yla, toplumda s\u00fcrekli bir gerilim ve de\u011fi\u015fim sanc\u0131s\u0131 ka\u00e7\u0131n\u0131lmazl\u0131k ta\u015f\u0131r.<\/p>\n \u00d6zellikle h\u0131zlanm\u0131\u015f k\u00fclt\u00fcrel de\u011fi\u015fim d\u00f6nemlerinde “benli\u011fine sahip \u00e7\u0131kmak” ve “benli\u011finden ne pahas\u0131na olursa olsun s\u0131yr\u0131lmak” \u00f6zlem ve beklentileri aras\u0131nda gerilim ve \u00e7at\u0131\u015fma d\u00fczeyi y\u00fcksektir.<\/p>\n Asl\u0131nda “\u00f6z\u00fcmsenme” s\u00fcreci, gayet hakl\u0131 bir savunmayla, \u00e7a\u011f\u0131n gidi\u015fine ayak uydurmak olarak da d\u00fc\u015f\u00fcn\u00fclebilir. K\u00fclt\u00fcr\u00fcn s\u00fcreklili\u011fi i\u00e7in, de\u011fi\u015fmek zorunda oldu\u011funu saptam\u0131\u015ft\u0131k. De\u011fi\u015fme ve \u00f6z\u00fcmsenme aras\u0131ndaki \u00e7izginin \u00e7ok ince, aradaki s\u0131n\u0131r\u0131n g\u00f6reli oldu\u011funu da g\u00f6zard\u0131 edemeyiz. Ancak \u015funu yordayabiliriz san\u0131yorum: “Benli\u011fini yitirmeksizin \u00e7a\u011f\u0131n ak\u0131\u015f\u0131na ayak uydurmak” ba\u015far\u0131s\u0131, “de\u011fi\u015fme” ve “\u00f6z\u00fcmsenme” aras\u0131ndaki fark\u0131 kavrayabilecek bilin\u00e7te bir toplum olmaktan ge\u00e7iyor.<\/p>\n 4) K\u00fclt\u00fcrel Yay\u0131l\u0131m (Diffusion):<\/b> Maddi veya zihinsel a\u011f\u0131rl\u0131kl\u0131 k\u00fclt\u00fcr \u00f6\u011felerinin toplumlar aras\u0131nda dalga dalga yay\u0131lmas\u0131, i\u00e7ten d\u0131\u015fa ve d\u0131\u015ftan i\u00e7e s\u00fcrekli ge\u00e7i\u015fmesi s\u00fcrecini tan\u0131mlar. T\u00fct\u00fcn kullan\u0131m\u0131n\u0131n tarihsel yay\u0131l\u0131m\u0131 iyi bir \u00f6rnektir (bknz. Ralph Linton, The Study of Man, 1936). Ba\u015flang\u0131\u00e7ta t\u00fct\u00fcn i\u00e7imi bug\u00fcnk\u00fc Peru, Bolivya, belki de Arjantin y\u00f6relerinde yayg\u0131nd\u0131. Onalt\u0131nc\u0131 Y\u00fczy\u0131l ortalar\u0131nda Portekiz ve \u0130spanya’ya getirilerek, \u00f6nceleri Lizbon ve Madrit saray \u00e7evrelerinde kullan\u0131ld\u0131. Al\u0131\u015fkanl\u0131k \u00e7ok ge\u00e7meden genel n\u00fcfusa yay\u0131ld\u0131. Giderek b\u00fct\u00fcn Avrupa, Orta Do\u011fu ve Uzak Do\u011fu yoluyla Asya’n\u0131n Pasifik k\u0131y\u0131lar\u0131na ula\u015ft\u0131. D\u00f6rd\u00fcnc\u00fc Murat gibi sert bir h\u00fck\u00fcmdar\u0131n getirdi\u011fi yasaklamalar\u0131n bile bu kar\u015f\u0131 durulmaz yay\u0131l\u0131m\u0131 engelleyemedi\u011fi besbelli… T\u00fct\u00fcn al\u0131\u015fkanl\u0131\u011f\u0131 kayna\u011f\u0131ndan \u00e7\u0131k\u0131\u015f\u0131ndan \u00fc\u00e7y\u00fcz y\u0131l sonra Alaska yoluyla yeniden Amerikan anakaras\u0131na, bu kez kuzeyden dola\u015farak ula\u015ft\u0131\u011f\u0131nda d\u00fcnya turunu tamamlam\u0131\u015f oluyordu.<\/p>\n Tan\u0131mda verilen “s\u00fcrekli yay\u0131lma” ilkesi \u00e7e\u015fitli gerek\u00e7elerle ele\u015ftirilebilir de… Bir kez, co\u011frafyasal ya da toplumsal etkenler, yay\u0131lmay\u0131 belli ak\u0131\u015f\u0131m y\u00f6nlerinde h\u0131zland\u0131rabilir, ya da engelleyebilir. Yay\u0131l\u0131p gelen bir yenili\u011fin uygulanabilirli\u011fi a\u00e7\u0131s\u0131ndan iklim ve \u00e7evre etkisi g\u00f6rmezden gelinemez. Bikinilerin kutuplarda, kar ba\u015fl\u0131klar\u0131n\u0131n tropiklerde yayg\u0131nla\u015fmas\u0131n\u0131 beklemek bo\u015funad\u0131r.<\/p>\n \u00d6te yandan, zeytinya\u011f\u0131 gibi sa\u011fl\u0131kl\u0131 besinlerin \u00fcretilebildi\u011fi, “d\u00fcnya da kendi kendini besleyebilen YED\u0130 \u00fclkeden” birisinde, margarinlerin yayg\u0131nl\u0131k kazanmas\u0131n\u0131 a\u00e7\u0131klamak i\u00e7in farkl\u0131 bir k\u00fclt\u00fcrel s\u00fcrece ba\u015fvurmak gerekti\u011fi besbellidir!!<\/p>\n G\u00f6zlemlenebilir bir ger\u00e7ek \u015fudur: yeni bir alet ya da bar\u0131nak tipi, ya da “frijider”, “fr\u00fct\u00f6z”, “klima”, “VCD” ve “DVD” ile daha nice incik-boncuk, yeni bir akrabal\u0131k dizgesinden \u00e7ok daha b\u00fcy\u00fck h\u0131z ve kolayl\u0131kla yay\u0131lacakt\u0131r.<\/p>\n K\u0131sacas\u0131, k\u00fclt\u00fcrlerin, yay\u0131lma ilkesine kar\u015f\u0131 kendi yap\u0131lar\u0131ndan kaynaklanan bir se\u00e7icilik g\u00f6sterdikleri kesindir. Belki de “maddi” a\u011f\u0131rl\u0131kl\u0131 k\u00fclt\u00fcr \u00f6\u011felerini kolayl\u0131kla benimseyen yerle\u015fik k\u00fclt\u00fcr, bunlar\u0131n birlikte getirdi\u011fi ve zorlad\u0131\u011f\u0131 toplumsal de\u011fi\u015fimlere kar\u015f\u0131 aya\u011f\u0131n\u0131 s\u00fcr\u00fcyor, direnme\u011fe \u00e7al\u0131\u015f\u0131yor. Kad\u0131nlar\u0131 toplumsal ya\u015famdan d\u0131\u015flarken y\u0131lda y\u00fczbin tank imal edebilecek bir sanayi toplumu kurabilece\u011fini iddia eden bir zihniyet, veya \u015fehir suyunun tazyiki Alamanya’dan getirdi\u011fi bula\u015f\u0131k makinesini \u00e7al\u0131\u015ft\u0131rma\u011fa yetmeyince \u015eehr-eminine k\u00fcfretmek gibi \u00e7eli\u015fkiler san\u0131r\u0131m bundan do\u011fuyor…<\/p>\n Teknoloji ile \u00f6teki k\u00fclt\u00fcr kurumlar\u0131 aras\u0131nda ortaya \u00e7\u0131kan, yeniliklerin benimsenmesine ili\u015fkin h\u0131z ve ivme farkl\u0131l\u0131\u011f\u0131na, a\u015fa\u011f\u0131da “k\u00fclt\u00fcrel gecikme” konusunda yeniden de\u011finece\u011fiz.<\/p>\n K\u00fclt\u00fcrel yay\u0131l\u0131m ilkesini \u00f6nplanda g\u00f6ren yorumcular\u0131n, k\u00fclt\u00fcrel evrimi neredeyse t\u00fcm\u00fcyle bu ilkeye a\u011f\u0131rl\u0131k vererek a\u00e7\u0131klamak e\u011filimlerine kar\u015f\u0131n, s\u00f6zkonusu s\u00fcrecin k\u00fclt\u00fcrel etkile\u015fmede genel ve ba\u011f\u0131ms\u0131z bir s\u00fcreci belirlemedi\u011fi, \u00f6teki s\u00fcre\u00e7lerle \u00e7ok karma\u015f\u0131k bi\u00e7imde etkile\u015fti\u011fi s\u00f6ylenebilir. K\u00fclt\u00fcrel etkile\u015fme, yay\u0131l\u0131m, k\u00fclt\u00fcrle\u015fme, \u00f6z\u00fcmsenme gibi kavramlar\u0131n g\u00f6reli olduklar\u0131, bilerek\/bilmeyerek birer farkl\u0131 yorum \u00f6rne\u011fi olabilecekleri tezi g\u00f6zard\u0131 edilemez.<\/p>\n 5) Zorla K\u00fclt\u00fcrleme: <\/b>Yukarda tan\u0131mlad\u0131\u011f\u0131m\u0131z “\u00f6z\u00fcmseme” s\u00fcrecinin, do\u011furaca\u011f\u0131 tepkiler dikkate al\u0131nmaks\u0131z\u0131n, tehdit ve eylem g\u00fcc\u00fcyle olu\u015fturulmas\u0131 anlam\u0131na gelir. Bunun herzaman i\u00e7in “ak\u0131ls\u0131zca” bir giri\u015fim olmad\u0131\u011f\u0131n\u0131 ve olmayaca\u011f\u0131n\u0131, ne yaz\u0131k ki, ge\u00e7mi\u015fin askeri tarihi, g\u00fcn\u00fcm\u00fcz\u00fcn ise kitle ileti\u015fim tarihi do\u011frulamaktad\u0131r. Bu konuda, k\u00fclt\u00fcrel evrimin Lamarck’\u00e7\u0131 niteli\u011fi, bireyler ya da toplumlar taraf\u0131ndan hangi yolla kazan\u0131l\u0131rsa kazan\u0131ls\u0131n, k\u00fclt\u00fcrel davran\u0131\u015flar\u0131n sonraki ku\u015faklara “k\u00fclt\u00fcrel ge\u00e7i\u015flilik” yoluyla aktar\u0131labilece\u011fini g\u00f6steriyor. Babalar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 toplumsal\/k\u00fclt\u00fcrel de\u011fi\u015fme sanc\u0131lar\u0131, \u00e7ocuklar i\u00e7in bir anlam ta\u015f\u0131mayacakt\u0131r. Dolay\u0131s\u0131yla, bask\u0131c\u0131 ve yay\u0131l\u0131mc\u0131 y\u00f6netimlerin, kendi i\u00e7-\u00e7eli\u015fkilerinden ve dogmatizmin yenilikler kar\u015f\u0131s\u0131ndaki uyarlanma g\u00fc\u00e7l\u00fcklerinden kaynaklanan zay\u0131fl\u0131\u011f\u0131 sakl\u0131 tutulmak ko\u015fuluyla, kendilerini olanakl\u0131 ve kal\u0131c\u0131 g\u00f6rmeleri tutarl\u0131 bir mant\u0131k ta\u015f\u0131yor. Siyaset\u00e7inin iktidar tutkusuyla, devlet adam\u0131n\u0131n hizmet anlay\u0131\u015f\u0131 aras\u0131ndaki fark da buradan kaynaklan\u0131yor olsa gerek.<\/p>\n 6) Toplumsal\/K\u00fclt\u00fcrel De\u011fi\u015fme: <\/b>Toplumsal\/k\u00fclt\u00fcrel de\u011fi\u015fmes\u00fcrecinden bu noktaya de\u011fin \u00f6teki b\u00fct\u00fcn ba\u015fl\u0131klar alt\u0131nda da s\u00f6zetmek zorunda kald\u0131\u011f\u0131m\u0131z dikkatten ka\u00e7mayacakt\u0131r. \u00c7\u00f6zg\u00fcleme amac\u0131yla geli\u015ftirdi\u011fimiz bir bak\u0131\u015f a\u00e7\u0131s\u0131 olan tekzamanl\u0131 boyutta yakalad\u0131\u011f\u0131m\u0131z resim, k\u00fclt\u00fcrel “yap\u0131” ger\u00e7e\u011fidir. “Yap\u0131” kavram\u0131, kendi i\u00e7inde uyumlu, ahenkli, mant\u0131kl\u0131 ve b\u00fct\u00fcnle\u015fmi\u015f bir dizge idealini \u00f6ng\u00f6r\u00fcr.. Ama, k\u00fclt\u00fcr\u00fcn \u00e7okzamanl\u0131 (tarihsel) boyuttaki ger\u00e7e\u011fi ise bu yap\u0131n\u0131n s\u00fcrekli de\u011fi\u015fiyor olmas\u0131d\u0131r…<\/p>\n B\u00fct\u00fcn k\u00fclt\u00fcrler, h\u0131zl\u0131 ya da yava\u015f, daha do\u011frusu kimi d\u00f6nemlerde h\u0131zlanm\u0131\u015f kimi d\u00f6nemlerde ise yava\u015flam\u0131\u015f, ama kesintisiz bir de\u011fi\u015fme i\u00e7indedir. K\u00fclt\u00fcr-i\u00e7i kurumlar\u0131n da, a\u015fa\u011f\u0131da s\u00f6zedece\u011fimiz gibi, belli zaman dilimlerinde birbirlerinden farkl\u0131 ivmelerde de\u011fi\u015fmeye u\u011frad\u0131klar\u0131 g\u00f6sterilebilir. Hatta, g\u00f6reli anlamda, “devingen” ve “dura\u011fan” k\u00fclt\u00fcrler ayr\u0131m\u0131ndan da s\u00f6zedilebilir. Ama her durumda, dizgenin b\u00fct\u00fcn\u00fcyle bir de\u011fi\u015fme s\u00fcrecini ya\u015famakta olu\u015fu, k\u00fclt\u00fcrlerin zaman boyutundaki ka\u00e7\u0131n\u0131lmaz ger\u00e7e\u011fidir. De\u011fi\u015fme ka\u00e7\u0131n\u0131lmazd\u0131r, \u00e7\u00fcnk\u00fc de\u011fi\u015febilme \u00f6zelli\u011fi k\u00fclt\u00fcr\u00fcn zaman boyutundaki s\u00fcreklili\u011fi i\u00e7in temel \u00f6nko\u015ful niteli\u011fini ta\u015f\u0131r.<\/p>\n K\u00fclt\u00fcrel de\u011fi\u015fme, \u00e7evreye uyarlanma ya da k\u00fclt\u00fcrler aras\u0131 etkile\u015fme gibi “d\u0131\u015fardan” gelen etkenlerden oldu\u011fu kadar, k\u00fclt\u00fcr\u00fcn kendi i\u00e7 deviniminden de kaynaklan\u0131r. Bireylerden ya da k\u00fc\u00e7\u00fck gruplardan kaynaklanan yarat\u0131 ve yeniliklere dayal\u0131 k\u00fclt\u00fcr de\u011fi\u015fmesi i\u00e7 dinami\u011fin ka\u00e7\u0131n\u0131lmaz bir par\u00e7as\u0131d\u0131r.<\/p>\n “D\u0131\u015f” ve “i\u00e7” etken tan\u0131mlar\u0131n\u0131 \u00e7o\u011fu zaman birbirinden soyutlamak olanaks\u0131zd\u0131r. Kimilerince “k\u00fclt\u00fcrler-aras\u0131” etkile\u015fme olarak bir de\u011fi\u015fme, ba\u015fkalar\u0131nca alt-k\u00fclt\u00fcrler, k\u00fclt\u00fcr \u00e7evreleri, k\u00fclt\u00fcr y\u00f6releri, vb aras\u0131nda s\u00fcr\u00fcp giden bir didi\u015fme gerek\u00e7esi olarak g\u00f6r\u00fclebilir. Yani, toplumdaki b\u00fct\u00fcn birimlerin tan\u0131m ve sempatileri aras\u0131nda az ya da \u00e7ok farkl\u0131l\u0131klar, \u00e7ak\u0131\u015fmazl\u0131klar bulunacakt\u0131r. Benlik \u00e7er\u00e7evenizi nas\u0131l alg\u0131lad\u0131\u011f\u0131n\u0131z, s\u0131n\u0131rlar\u0131 nereden ge\u00e7irdi\u011finize ba\u011fl\u0131…<\/p>\n K\u00fclt\u00fcrel de\u011fi\u015fmenin do\u011furdu\u011fu toplumsal\/psikolojik gerilimlerin de\u011fi\u015fmenin y\u00f6n\u00fcnden \u00e7ok, h\u0131z\u0131 ile ilgili oldu\u011fu kolayl\u0131kla g\u00f6sterilebilir. Gerilim, “Kimi \u015feyler de\u011fi\u015femez, de\u011fi\u015fmemeli”, veya “De\u011fi\u015fir ama, bu kadar\u0131 da fazla” tepkilerinden kaynaklan\u0131r.<\/p>\n Bu ikincisi, biyo-k\u00fclt\u00fcrel k\u00f6kenli alg\u0131lama d\u00fczene\u011fimiz ile de\u011fi\u015fmenin h\u0131z\u0131 aras\u0131nda ortaya \u00e7\u0131kabilecek uyumsuzlu\u011fu belirler. EVR\u0130M ya da DEVR\u0130M niteli\u011fi ta\u015f\u0131yan — yani, o \u015fekilde alg\u0131lanan — de\u011fi\u015fmelere g\u00f6sterilen farkl\u0131 tepkiler \u00f6nemli \u00f6l\u00e7\u00fcde bu alg\u0131lama ve \u00f6z\u00fcmleme (“hazmetme”) g\u00fc\u00e7l\u00fc\u011f\u00fc ile ilgilidir.<\/p>\n 7) K\u00fclt\u00fcr \u015eoku: <\/b>Kendisini yabanc\u0131 bir k\u00fclt\u00fcr\u00fcn al\u0131\u015f\u0131lmam\u0131\u015f bili\u015fsel\/iletisel ortam\u0131nda bulan ki\u015finin ya\u015fad\u0131\u011f\u0131 “ego par\u00e7alanmas\u0131” olarak tan\u0131mlansa, yeridir. \u0130leti\u015fim kopmu\u015f, toplumsal ger\u00e7ekli\u011fin okunabilmesi i\u00e7in gerekli ipu\u00e7lar\u0131 b\u00fct\u00fcn\u00fcyle ve apans\u0131z de\u011fi\u015fmi\u015ftir. \u00d6rne\u011fin, “Evet’in hay\u0131r anlam\u0131na gelebildi\u011fi, etiketlerde yaz\u0131l\u0131 fiyatlar\u0131n asl\u0131nda pazarl\u0131\u011fa ba\u011f\u0131ml\u0131 oldu\u011fu, randevu saatinde d\u0131\u015farda bekletilmenin ola\u011fan kar\u015f\u0131land\u0131\u011f\u0131, kahkahalar\u0131n \u00f6fke anlam\u0131n\u0131 ta\u015f\u0131yabilece\u011fi” bir ortama haz\u0131rl\u0131ks\u0131z giren Bat\u0131l\u0131 konuklar\u0131n bir \u00e7aresizlik ve kaybolmu\u015fluk duygusuna kap\u0131lmalar\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r (Alvin Toffler, Future Shock, 1972: 12)…<\/p>\n 8) K\u00fclt\u00fcrel Yay\u0131l\u0131m:<\/b> K\u00fclt\u00fcrle\u015fme ya da \u00f6z\u00fcmsenme s\u00fcre\u00e7lerinde uyarlanma i\u00e7in yeterli s\u00fcre ve — en az\u0131ndan kuramsal d\u00fczeyde — se\u00e7icilik, se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc vard\u0131r. Oysa k\u00fclt\u00fcr \u015fokunu ya\u015fayan ki\u015fi ya da kitleler i\u00e7in, ne yeterli zaman nede se\u00e7me olana\u011f\u0131 s\u00f6zkonusudur.<\/p>\n Ki\u015fi b\u00f6yle bir konumda yitmi\u015flik, yal\u0131tlanrna, soyutlanma, yaln\u0131zl\u0131k ve tedirginlik duygular\u0131n\u0131 tadar. Uyar\u0131lar\u0131 tan\u0131mad\u0131\u011f\u0131, yordamlayamad\u0131\u011f\u0131, yordamlayamayaca\u011f\u0131, tepkilerinin do\u011frulu\u011funa g\u00fcvenemeyece\u011fi bir konumdad\u0131r. Sanki, ger\u00e7ek-\u00f6tesi bir d\u00fcnya da gibidir. Kendi i\u00e7ine kapanma e\u011filimi g\u00f6sterir. Psikolog Sven Lunstedt \u015f\u00f6yle diyor: “K\u00fclt\u00fcr \u015fokunu, gerilime (stress) kar\u015f\u0131 duygusal ve zihinsel i\u00e7ine kapanma olarak tan\u0131mlayabiliriz (“Personality Determinants and Assessment”, Journal of Social Issues, Temmuz 1963).<\/p>\n Benzer \u015fekilde, kitle ileti\u015fimi \u00e7a\u011f\u0131nda farkl\u0131 bir k\u00fclt\u00fcr\u00fcn de\u011fer yarg\u0131 ve davran\u0131\u015flar\u0131yla yo\u011fun\/h\u0131zlanm\u0131\u015f bi\u00e7imde y\u00fczy\u00fcze gelen kitlelerin de bir t\u00fcr k\u00fclt\u00fcr \u015foku ge\u00e7irmelerini ola\u011fan kar\u015f\u0131lamak gerekir. I\u015f\u0131klar\u0131 azalt\u0131lm\u0131\u015f bir odada, kendi toplumsal ger\u00e7ekli\u011finin \u00e7ok d\u0131\u015f\u0131nda bir toplumun yabanc\u0131 uyar\u0131c\u0131 bollu\u011fu ile ekranda g\u00fcnbeg\u00fcn saatlerce y\u00fczy\u00fcze gelen ki\u015filerin bili\u015fsel d\u00fcnyas\u0131nda olu\u015facak gerilimlere \u015fa\u015fmamak gerekir. G\u00fcnl\u00fck ya\u015fam\u0131n ger\u00e7eklerine ters d\u00fc\u015fen medyan\u0131n olu\u015fturdu\u011fu genel \u015fizofrenik ortamda, kitlelerin i\u00e7ine kapanmas\u0131 ya da sald\u0131rgan davran\u0131\u015flar\u0131n yayg\u0131nla\u015fmas\u0131 ka\u00e7\u0131n\u0131lmaz olur.<\/p>\n 9) K\u00fclt\u00fcrel Gecikme:<\/b> William F. Ogburn, 1950’lerde geli\u015ftirdi\u011fi \u00fcnl\u00fc “k\u00fclt\u00fcrel gecikme” (cultural lag) kuram\u0131nda, k\u00fclt\u00fcrel de\u011fi\u015fmenin yol a\u00e7t\u0131\u011f\u0131 toplumsal gerilimlerin kurumlararas\u0131 de\u011fi\u015fme ivmesi farklar\u0131ndan ileri geldi\u011fini savunmu\u015ftur (On Culture and Social Change: Selected Papers, 1964: “cultural lag” i\u00e7in \u00f6rne\u011fin Prof. Kongar “k\u00fclt\u00fcr bo\u015flu\u011fu” terimini kullanm\u0131\u015ft\u0131r).<\/p>\n Toplumbilimciler genelde daha \u00e7ok teknolojideki yenilikler ve bunlar\u0131n getirdi\u011fi de\u011fi\u015fme h\u0131z\u0131na kimi toplumsal kurumlar\u0131n ayak uyduramamas\u0131 sonucu ortaya \u00e7\u0131kan uyumsuzluk ve dengesizlikler \u00fcst\u00fcnde durmu\u015flard\u0131r. Kimi toplumbilimciler ise, tarih boyunca toplumsal\/k\u00fclt\u00fcrel de\u011fi\u015fmenin itici g\u00fcc\u00fc olarak teknoloji ve yerle\u015fik toplumsal yap\u0131 \u00e7eli\u015fkisi’ni soyutlam\u0131\u015flard\u0131r.<\/p>\n \u00c7EL\u0130\u015eK\u0130LER… \u00c7EL\u0130\u015eK\u0130LER… \u00d6te yandan k\u00fclt\u00fcrel gecikme kuram\u0131, teknoloji gibi bir “maddi” k\u00fclt\u00fcr kurumunun de\u011fi\u015febilirli\u011fine kar\u015f\u0131n, “manevi” k\u00fclt\u00fcr kurumlar\u0131n\u0131n “de\u011fi\u015fmezli\u011fi” gibi yan\u0131lt\u0131l\u0131 bir teze tan\u0131k g\u00f6sterilemez. Buradaki yan\u0131lg\u0131, “maddi k\u00fclt\u00fcr” kavram\u0131yla elle tutulur g\u00f6zle g\u00f6r\u00fcl\u00fcr nesnelerin, aletlerin, malzemenin, silahlar\u0131n anlat\u0131lmak istendi\u011fi san\u0131lmas\u0131ndad\u0131r. Oysa “maddi k\u00fclt\u00fcr”\u00fc, bu nesnelerin kendisi de\u011fil, bunlar\u0131n “\u00fcretimi” ile ilgili ya\u015fam tarz\u0131, davran\u0131\u015flar ve toplumsal \u00f6rg\u00fctlenme olarak d\u00fc\u015f\u00fcnmek gerekir.<\/p>\n K\u00fclt\u00fcr\u00fcn b\u00fct\u00fcnle\u015fmi\u015f d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ve ya\u015fam tarz\u0131 i\u00e7inde, “maddi” ve “zihinsel” \u015feklinde yap\u0131lan bir ayr\u0131m\u0131n s\u0131n\u0131r belirsizli\u011fi de bu gerek\u00e7eden kaynaklan\u0131yor. \u00dclkeye “yeni teknoloji” girmesi demek ba\u015fkalar\u0131n\u0131n yapt\u0131\u011f\u0131 mallar\u0131n girmesi anlam\u0131na gelmese gerek. Bunlar\u0131n yap\u0131m\u0131na olanak veren “bilgi, de\u011ferler dizgesi, davran\u0131\u015flar karma\u015f\u0131\u011f\u0131 ve toplam d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn” girmesi olarak anlamak gerekir. Bu da, k\u00fclt\u00fcrel dizgenin b\u00fct\u00fcn\u00fcn\u00fc ilgilendiren bir de\u011fi\u015fme, uyarlanma ve yeniden yap\u0131lanma boyutudur. Dolay\u0131s\u0131yla, diyelim ki “sanayile\u015firken”, bir yandan da kimi k\u00fclt\u00fcr kurumlar\u0131n\u0131n eski g\u00fcnlerdeki gibi kalabilece\u011fini d\u00fc\u015f\u00fcnmek ham hayalciliktir.<\/p>\n \u00d6rne\u011fin sanayide ileri gitmi\u015f \u00fclkeler, geri kalm\u0131\u015flara, “Bu paha bi\u00e7ilmez el-i\u015flerinizi, pitoresk k\u00f6ylerinizi, pentatonik musikinizi ve t\u00fcm geleneksel k\u00fclt\u00fcrel de\u011ferlerinizi koruyunuz… Bizlerin yitirmi\u015f oldu\u011fumuz b\u00f6yle \u015feylere sahip oldu\u011funuz i\u00e7in ne mutlu sizlere” \u00f6nerisini getiriyorlarsa, aman ne g\u00fczel!… Sanayi \u00fcr\u00fcnleri onlardan, resimsellik bizden…(12)<\/p>\n T\u00fcfek icat olmu\u015fsa, “mertlik” bozulmu\u015ftur. \u0130steseniz de istemeseniz de, \u00e7a\u011fda\u015f teknolojiye s\u0131rt \u00e7evirmek \u00fclkeyi biteviye a\u00e7\u0131k pazar durumuna d\u00fc\u015f\u00fcrmek olur. Teknoloji \u00fcr\u00fcnleri yabanc\u0131 k\u00fclt\u00fcrlerin elinde salt bir yapt\u0131r\u0131m g\u00fcc\u00fc de\u011fil, ayn\u0131 zamanda en kand\u0131r\u0131c\u0131 imrendirme arac\u0131d\u0131r. Kap\u0131y\u0131 kapatsan\u0131z, bacadan gireceklerdir.<\/p>\n Demek ki “benli\u011fini koruma” ve “\u00e7a\u011f\u0131n gidi\u015fine ayak uydurma” \u00e7ifte ba\u015far\u0131s\u0131, daha \u00f6nce de de\u011findi\u011fimiz gibi, \u00f6z\u00fcmsenme ve de\u011fi\u015fme aras\u0131ndaki fark\u0131 kavrayabilen toplumlar\u0131n olacakt\u0131r.<\/p>\n K\u00fclt\u00fcrel gecikme kuram\u0131n\u0131n, topluma “de\u011fi\u015fmek gerekti\u011fi \u00f6l\u00e7\u00fcde de\u011fi\u015fmek” yolunda bir ipucu ve \u00f6l\u00e7\u00fct \u00f6nerdi\u011fi s\u00f6ylenebilir. \u0130lkenin do\u011fru yorumu, kimi k\u00fclt\u00fcr kurumlar\u0131n\u0131 de\u011fi\u015fmekten al\u0131koyma\u011fa \u00e7al\u0131\u015fmak de\u011fil, b\u00fct\u00fcn kurumlar\u0131n de\u011fi\u015fmeleri gerekti\u011fi y\u00f6nde ve \u00f6l\u00e7\u00fcde de\u011fi\u015fmelerine destek vermek; uyumlu, dengeli, \u00e7a\u011fda\u015f bir toplumun olu\u015fmas\u0131na katk\u0131da bulunmakt\u0131r.<\/p>\n \u00d6rnekse, “Sanayile\u015fme ile dilde de\u011fi\u015fme aras\u0131nda herhangi hir ba\u011flant\u0131 var m\u0131d\u0131r?” sorusunun yan\u0131t\u0131, “Toplumumuz sanayi k\u00fclt\u00fcr\u00fcn\u00fc benimseyecekse, dilimizin de buna ko\u015fut bir evrimden ge\u00e7mesi ka\u00e7\u0131n\u0131lmazd\u0131r. Bu y\u00f6nde bilin\u00e7li, bilgili ve bilgece bir y\u00f6nlendirme ise yerinde bir katk\u0131d\u0131r…” olmak zorundad\u0131r.(13)<\/p>\n Bu b\u00fcy\u00fck k\u00fclt\u00fcr d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc ya\u015farken, dilimizin de gerek s\u00f6zc\u00fck haznesi gerekse anlat\u0131m kal\u0131plar\u0131 olarak yeni bilgi alanlar\u0131n\u0131n, farkl\u0131 bir zaman anlay\u0131\u015f\u0131n\u0131n, farkl\u0131 bir \u00e7al\u0131\u015fma d\u00fczeninin, farkl\u0131 bir toplumsal \u00f6rg\u00fctlenme bi\u00e7iminin damgas\u0131n\u0131 ta\u015f\u0131yan de\u011fi\u015fmelere u\u011framas\u0131 engellenemez. Konu ne dilimizin horlanmas\u0131 nede yozla\u015fmas\u0131d\u0131r. Konu, dilimizin yeni k\u00fclt\u00fcr d\u00fcnyam\u0131z\u0131n olu\u015fumuna ko\u015fut bir de\u011fi\u015fim ge\u00e7irmekte olu\u015fudur. Kald\u0131 ki, o \u00fclke insanlar\u0131n\u0131n dili de eski haliyle kal\u0131pla\u015f\u0131p kalm\u0131\u015f de\u011fil ki… O diller de, k\u00fclt\u00fcr de\u011fi\u015fimine ko\u015fut bir de\u011fi\u015fim ge\u00e7irdiler ve ge\u00e7iriyorlar.<\/p>\n De\u011fi\u015fme’nin bir ad\u0131 da evrim’dir. Bu t\u00fcr kavramlar\u0131 bilimsel ba\u011flamda “iyiye gidi\u015f” ya da “yozla\u015fma” gibi de\u011fer yarg\u0131lar\u0131ndan ar\u0131nd\u0131rmak, yal\u0131n anlamda “de\u011fi\u015fme” niteli\u011fiyle d\u00fc\u015f\u00fcnmek gerekiyor. \u00c7\u00fcnk\u00fc, de\u011fi\u015fmenin y\u00f6n\u00fc ve istenilirli\u011fine ili\u015fkin bir tart\u0131\u015fma, tart\u0131\u015fmac\u0131lar\u0131n farkl\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131, farkl\u0131 \u00e7\u0131karlar\u0131, ve de\u011fi\u015fmeden farkl\u0131 \u015fekillerde etkilenmeleri y\u00fcz\u00fcnden, nesnel bir \u00e7\u00f6z\u00fcme ula\u015ft\u0131r\u0131lamaz.<\/p>\n Evrimci ve b\u00fct\u00fcnc\u00fcl yakla\u015f\u0131mla s\u00fcreklilik\/de\u011fi\u015fme mant\u0131k \u00e7eli\u015fkisi giderildi\u011finde ise, ya\u015fayan k\u00fclt\u00fcr topluluklar\u0131 i\u00e7in \u015fu dersi \u00e7\u0131karmak olanakl\u0131d\u0131r: H\u0131zla de\u011fi\u015fen bir d\u00fcnya da, kimli\u011fini koruma \u00f6\u011fretisini de\u011fil, de\u011fi\u015fme \u00f6\u011fretisini benimseyenler varl\u0131\u011f\u0131n\u0131 koruyabilmektedir.<\/p>\n Evrimci d\u00fc\u015f\u00fcnce a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda bu belirlemede \u00e7eli\u015fki s\u00f6zkonusu de\u011fildir. Teknoloji, ekonomi, toplumsal ve siyasal dizge yuma\u011f\u0131nda \u00e7a\u011fda\u015f de\u011fi\u015fim \u00e7izgisini izlemekte g\u00fc\u00e7l\u00fck \u00e7eken k\u00fclt\u00fcr topluluklar\u0131 i\u00e7in gelecek g\u00fcvencesinden s\u00f6zedilemez. Ulusal k\u00fclt\u00fcre hizmet, her ku\u015fak i\u00e7in, atalar\u0131m\u0131z\u0131n d\u00fcnyas\u0131 ile \u00e7ocuklar\u0131m\u0131z\u0131n d\u00fcnyas\u0131 aras\u0131nda uzla\u015fmay\u0131 sa\u011flamak \u015feklinde anla\u015f\u0131lmal\u0131d\u0131r… K\u00f6pr\u00fc g\u00f6revinin ka\u00e7\u0131n\u0131lmaz \u00f6zverisini severek \u00fcstlenmek gerekiyor.<\/p>\n <\/span>D\u0130PNOTLAR: Doç. Dr. Yalçın İzbul Hacattepe Üniversitesi I – G İ R İ Ş Sosyal\/kültürel antropolojinin ilk elli yılı sonunda, A.L. Kroeber ve C. Cluckhohn adlı iki ünlü Amerikalı insanbilimci yayınladıkları bir kitapta kültür kavramının yüz atmış dört farklı tanımını derlemişlerdi. (Culture: A Critical Review of Concepts and Definitions; Kültür: Kavram ve Tanımlara Eleştirisel Toplu Bakış, […]<\/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-7759","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\/7759","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=7759"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7759\/revisions"}],"predecessor-version":[{"id":7761,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7759\/revisions\/7761"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=7759"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=7759"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=7759"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/b>
\nSosyal\/k\u00fclt\u00fcrel antropolojinin ilk elli y\u0131l\u0131 sonunda, A.L. Kroeber ve C. Cluckhohn adl\u0131 iki \u00fcnl\u00fc Amerikal\u0131 insanbilimci yay\u0131nlad\u0131klar\u0131 bir kitapta k\u00fclt\u00fcr kavram\u0131n\u0131n y\u00fcz atm\u0131\u015f d\u00f6rt farkl\u0131 tan\u0131m\u0131n\u0131 derlemi\u015flerdi. (Culture: A Critical Review of Concepts and Definitions; K\u00fclt\u00fcr: Kavram ve Tan\u0131mlara Ele\u015ftirisel Toplu Bak\u0131\u015f, 1952.) Bozkurt G\u00fcven\u00e7, bir s\u00f6zc\u00fck ya da kavrama bu denli \u00e7ok ve \u00e7e\u015fitli anlam y\u00fcklenince, onun tan\u0131nmaz ya da tan\u0131mlanamaz duruma gelmi\u015f olmas\u0131n\u0131 do\u011fal kar\u015f\u0131lamak gerekir, diyor (Bknz. \u0130nsan ve K\u00fclt\u00fcr, ilgili b\u00f6l\u00fcmler).<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcr;
\n<\/b>
\nBelli bir toplulu\u011fun, ki\u015fiden ki\u015fiye veya toplumsal ileti\u015fim, etkile\u015fim yoluyla s\u00fcrd\u00fcrd\u00fc\u011f\u00fc ve bireylere kazand\u0131rd\u0131\u011f\u0131 maddi ve\/veya zihinsel ya\u015fam tarz\u0131 ve d\u00fcnya g\u00f6r\u00fc\u015f\u00fc bile\u015fi\u011fi, b\u00fct\u00fcnle\u015fmesi olup, varl\u0131k nedeni ve sonucu ise \u00e7evreye uyarlanma, giderek \u00e7evreyi kendi kuramsal ama\u00e7lar\u0131 do\u011frultusunda de\u011fi\u015ftirme olgusu ve s\u00fcrecidir.<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcr, insan\u0131n evrensel \u00f6zelli\u011fidir; ama onu tan\u0131mak, tan\u0131mlamak i\u00e7in alan \u00e7al\u0131\u015fmas\u0131na \u00e7\u0131kt\u0131\u011f\u0131m\u0131zda k\u00fclt\u00fcr <\/b> ile de\u011fil, \u00e7e\u015fitli boyut ve d\u00fczeylerde birbirinden farkl\u0131 k\u00fclt\u00fcrler <\/b>ile kar\u015f\u0131la\u015f\u0131r\u0131z. K\u00fclt\u00fcrler hem birbirlerine benziyor, hem de birbirlerinden farkl\u0131… K\u00fclt\u00fcr topluluklar\u0131 kimliklerini — tan\u0131m gere\u011fi ve ger\u00e7ekte — \u00f6teki k\u00fclt\u00fcr topluluklar\u0131ndan farkl\u0131 olmakla kazan\u0131yorlar. Yery\u00fcz\u00fcnde \u00e7ok say\u0131da k\u00fclt\u00fcr, alt-k\u00fclt\u00fcr, k\u00fclt\u00fcr y\u00f6resi, k\u00fclt\u00fcr \u00e7evresi, vb yanyana, i\u00e7ice, belki de di\u015fdi\u015fe etkile\u015fme durumunda. ya da birbirinden t\u00fcrl\u00fc nedenlerle ve t\u00fcrl\u00fc derecelerde yal\u0131t\u0131lm\u0131\u015f olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcyor. Yal\u0131t\u0131lm\u0131\u015fl\u0131k, kitle ileti\u015fimi ve yo\u011fun co\u011frafyasal hareketlilik \u00e7a\u011f\u0131nda giderek azalan bir e\u011filim.<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcr, toplumsald\u0131r. Bireyin de\u011fil, toplulu\u011fun d\u00fc\u015f\u00fcnce, inan\u00e7 ve davran\u0131\u015f \u00f6r\u00fcnt\u00fclerini, deneyim ve birikimini i\u00e7erdi\u011fi varsay\u0131l\u0131r. Bireyleri g\u00f6zleyerek, dinleyerek elde etti\u011fimiz verilerin, toplumun b\u00fct\u00fcn\u00fcnde yayg\u0131nl\u0131k ta\u015f\u0131d\u0131\u011f\u0131n\u0131 kabul etmemiz istenmektedir. (Dolay\u0131s\u0131yla, ne kadar \u00e7ok “denek”le \u00e7al\u0131\u015f\u0131rsak, o derece daha sa\u011fl\u0131kl\u0131 sonu\u00e7lar elde ederiz.)<\/p>\n
\n<\/b>
\n\u0130nsan\u0131n geneti\u011fi… K\u00fclt\u00fcr bir gelenektir… K\u00fclt\u00fcrleme ve K\u00fclt\u00fcrlenme… Maddi K\u00fclt\u00fcr – Zihinsel K\u00fclt\u00fcr…<\/p>\n
\n<\/b>
\n\u0130nsan geneti\u011fi, a) k\u00fclt\u00fcrlenme yetene\u011fi ve b) k\u00fclt\u00fcrlenme y\u00f6n\u00fcnde g\u00fc\u00e7l\u00fc bir e\u011filimi kendi i\u00e7inde ta\u015f\u0131yor.(2) Ancak bu yetenek “belli” bir k\u00fclt\u00fcr dizgesiyle ba\u011fla\u015f\u0131k de\u011fildir. \u00c7ocu\u011fun k\u00fclt\u00fcr\u00fcn\u00fc ve “milliyetini”, biyolojik ana-babas\u0131ndan ald\u0131\u011f\u0131 genler de\u011fil, k\u00fclt\u00fcrel ana-babas\u0131 ve \u00e7evresinden ald\u0131\u011f\u0131 e\u011fitim belirler. K\u00fclt\u00fcr, biyolojik kal\u0131t\u0131m yoluyla de\u011fil, k\u00fclt\u00fcrleme ve k\u00fclt\u00fcrlenme yoluyla aktar\u0131l\u0131r. Ba\u015fka bir deyi\u015fle, k\u00fclt\u00fcrel ge\u00e7i\u015flilik ilkesine dayal\u0131d\u0131r. \u00c7ocuk, hangi k\u00fclt\u00fcr toplulu\u011funda do\u011fmu\u015fsa, o ortamda k\u00fclt\u00fcrlenir.<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcr bir gelenektir. Ku\u015faktan ku\u015fa\u011fa — bir\u015feyler kat\u0131larak, eksiltilerek, de\u011fi\u015ftirilerek — s\u00fcreklilik g\u00f6sterir. Ama ku\u015faklar\u0131, bir dolab\u0131n \u00e7ekmeceleri gibi \u00fcst\u00fcste ya da yanyana s\u0131ral\u0131 d\u00fc\u015f\u00fcnmek yanl\u0131\u015ft\u0131r. Her an, her ya\u015ftan ve her ku\u015faktan ki\u015filer, s\u00fcr\u00fcp giden bir etkile\u015fme i\u00e7indedir.<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcrleme ve k\u00fclt\u00fcrlenme, be\u015fikten mezara kesintisiz egemen s\u00fcre\u00e7lerdir. Her k\u00fclt\u00fcr, \u00fcyelerinin inan\u00e7 ve davran\u0131\u015flar\u0131n\u0131 k\u00fclt\u00fcrel gerekler ve beklentiler do\u011frultusunda ko\u015fullamaktad\u0131r. Bu do\u011frultuda i\u015fleyen g\u00fc\u00e7l\u00fc bir \u00f6d\u00fcl ve yapt\u0131r\u0131m dizgesi vard\u0131r. Birey, k\u00fclt\u00fcrel de\u011ferlerle \u00f6zde\u015fle\u015fti\u011fi \u00f6l\u00e7\u00fcde ger\u00e7ek ya da kurgusal doyum sa\u011flar, \u00f6d\u00fcllendirilir. K\u00fclt\u00fcrel beklentileri kar\u015f\u0131lamayan g\u00f6r\u00fc\u015f ve davran\u0131\u015flar\u0131 i\u00e7in ise cezaland\u0131r\u0131l\u0131r. ya da belki daha ac\u0131mas\u0131z bir yapt\u0131r\u0131m y\u00f6ntemiyle, \u00f6d\u00fcllerden yoksun b\u0131rak\u0131l\u0131r.<\/p>\n
\n<\/b>
\nDaha yayg\u0131n terimleri ile “maddi \/ manevi k\u00fclt\u00fcr” \u015feklinde d\u00fc\u015f\u00fcn\u00fclen bu ayr\u0131m yapayd\u0131r.(3) K\u00fclt\u00fcr de\u011fi\u015fmelerine kar\u015f\u0131 tutucu ve duygusal bir direnmeden kaynaklanan ve yan\u0131lt\u0131l\u0131 bir “benlik” kavram\u0131 i\u00e7eren bir alg\u0131lama ikili\u011fi oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir.(4) Oysa, d\u00fcnk\u00fc benli\u011fimizle bug\u00fcn\u00fcn d\u00fcnyas\u0131na \u00e7e\u015fitli \u00f6l\u00e7\u00fclerde direnebiliriz, ama uyarlanamay\u0131z.<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcr dizgesinin dayand\u0131\u011f\u0131 say\u0131lt\u0131lar ve de\u011ferler, k\u00fclt\u00fcr\u00fcn \u00fcyeleri i\u00e7in “normallik” ve ola\u011fanl\u0131k \u00f6l\u00e7\u00fctleridir. Bu k\u00f6kl\u00fc ko\u015fullanman\u0131n arac\u0131s\u0131, o k\u00fclt\u00fcr\u00fcn kendine \u00f6zg\u00fc bili\u015fsel\/ileti\u015fsel simgeleri, dizgeleridir. Bu simgelerle d\u00fc\u015f\u00fcn\u00fcr; bu dizgeler arac\u0131l\u0131\u011f\u0131 ile birbirimizle anla\u015f\u0131r\u0131z. Ki\u015finin g\u00f6zlemlenebilir davran\u0131\u015flar\u0131 oldu\u011fu kadar, bili\u015fsel d\u00fcnyas\u0131 da k\u00fclt\u00fcrden gelen etkilerin y\u00f6netimi ve denetimi alt\u0131ndad\u0131r. \u00c7\u00fcnk\u00fc bili\u015fselli\u011fin i\u00e7erik ve \u00f6r\u00fcnt\u00fcleri, ba\u015f\u0131ndan beri, genel ileti\u015fim ortam\u0131ndan yans\u0131yarak olu\u015fmu\u015f ve bi\u00e7imlendirilmi\u015f, dolay\u0131s\u0131yla k\u00fclt\u00fcr taraf\u0131ndan ko\u015fullanm\u0131\u015ft\u0131r.<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcr, bir sistem, bir dizgedir… kendi i\u00e7inde uyumlu, kendi i\u00e7inde tutarl\u0131, kendine g\u00f6re mant\u0131\u011f\u0131 olan bir b\u00fct\u00fcnd\u00fcr. K\u00fclt\u00fcr\u00fcn bu g\u00f6r\u00fcn\u00fcm\u00fc, tekzamanl\u0131 boyutta (=belli bir zaman kesitinde) varl\u0131\u011f\u0131 belirlenen, \u00e7okzamanl\u0131 (tarihsel) boyutta ise k\u00fclt\u00fcrel de\u011fi\u015fmenin dinami\u011fi olan \u00e7eli\u015fki ve \u00e7at\u0131\u015fk\u0131lar\u0131 da kapsar.<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcrel evrimi, ya da k\u00fclt\u00fcr de\u011fi\u015fmelerini anlay\u0131p yorumlayabilmek i\u00e7in, geleneksel d\u00fc\u015f\u00fcnce kal\u0131plar\u0131m\u0131z\u0131n zorlad\u0131\u011f\u0131 “neden-sonu\u00e7” ikilisinden ar\u0131nd\u0131r\u0131lm\u0131\u015f, yepyeni bir bak\u0131\u015f a\u00e7\u0131s\u0131 geli\u015ftirmek zorunday\u0131z. “Etkile\u015fme”, “birlikte olu\u015fum”, “s\u00fcrekli b\u00fct\u00fcnle\u015fme” daha do\u011fru, daha elveri\u015fli ve kullan\u0131\u015fl\u0131 kavramlard\u0131r.<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcr, biyolojik evrimin \u00f6tesinde bir uyarlanma boyutudur. \u00d6teki canl\u0131 t\u00fcrlerindeki g\u00fc\u00e7l\u00fc pen\u00e7elerin, h\u0131zl\u0131 bacaklar\u0131n ya da yo\u011fun do\u011furganl\u0131\u011f\u0131n yerini, insana giden \u00e7izgide k\u00fclt\u00fcrel ya\u015fam boyutu alm\u0131\u015ft\u0131r.(8)<\/p>\n
\n<\/b>
\nBug\u00fcn ula\u015ft\u0131\u011f\u0131 evrede insan t\u00fcr\u00fc, \u00e7evreye biyolojik uyarlanmadan \u00e7ok, k\u00fclt\u00fcrel at\u0131l\u0131mlar\u0131yla \u00e7evreyi de\u011fi\u015fime u\u011fratma, kendi geli\u015ftirdi\u011fi varsay\u0131mlar do\u011frultusunda olu\u015fturma yoluna girmi\u015ftir. \u00d6teki canl\u0131 t\u00fcrlerinin \u00e7evrenin edilgen uyumcular\u0131 oldu\u011fu bir evrende, insan kendi varsay\u0131mlar\u0131n\u0131 deneyerek olu\u015fturdu\u011fu bir d\u00fcnyan\u0131n devingenli\u011fini — ve sorumlulu\u011funu — ya\u015f\u0131yor.<\/p>\n
\n<\/b>
\nK\u00fclt\u00fcr, de\u011fi\u015fir. S\u00fcreklilik, daha \u00f6nce de de\u011findi\u011fimiz gibi, de\u011fi\u015febilme \u00f6nko\u015fuluna ba\u011f\u0131ml\u0131d\u0131r: “Varolu\u015fun \u00f6nko\u015fulu, de\u011fi\u015fmedir.” (M.L. Cadwallader, “The Cybernetic Analysis of Change”, 1964)<\/p>\n
\n1) <\/b>Ger\u00e7ekten de, k\u00fclt\u00fcr ve k\u00fclt\u00fcrel s\u00fcre\u00e7leri anlayabilmek i\u00e7in bir \u00f6nko\u015ful var: “uyumlu yap\u0131” ve “de\u011fi\u015fme” \u015feklinde, \u00e7eli\u015fki gibi g\u00f6r\u00fcnen bir “olgu ve olu\u015fum” b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc ayn\u0131 denklemde, tek potada \u00e7\u00f6zebilecek bir bak\u0131\u015f a\u00e7\u0131s\u0131..
\n2) <\/b>Ne var ki, ironi ve \u00e7eli\u015fki \u015furada yat\u0131yor: Var olan ve de\u011fi\u015fen \u00e7evre ko\u015fullar\u0131na uyarlanma sava\u015f\u0131nda, k\u00fclt\u00fcrel uyarlanman\u0131n biyolojik evrimin \u00f6n\u00fcne ge\u00e7mesi, ba\u015flang\u0131\u00e7ta yine Do\u011fa’n\u0131n bir arma\u011fan\u0131yd\u0131. Do\u011fal se\u00e7ilim s\u00fcre\u00e7leri bu de\u011ferli arma\u011fan\u0131, Homo sapiens olma y\u00f6n\u00fcnde ilerleyen bir kuyruksuz iri primat koluna ba\u011f\u0131\u015flam\u0131\u015ft\u0131. Ne yaz\u0131k ki bu arma\u011fan, belki ki Do\u011fa’n\u0131n en b\u00fcy\u00fck bir yanl\u0131\u015f\u0131yd\u0131: \u00c7\u00fcnk\u00fc ula\u015ft\u0131\u011f\u0131 evrede, bu h\u0131r\u00e7\u0131n ve bencil biyolojik t\u00fcr, bug\u00fcn Do\u011fal dengeleri alt\u00fcst etme\u011fe, Do\u011fa’y\u0131 belki de t\u00fcm\u00fcyle yoketme\u011fe y\u00f6nelmi\u015f g\u00f6r\u00fcn\u00fcyor…
\n3) <\/b>Bu \u015fekilde, “ruhani” yorumlara a\u00e7\u0131k, ancak “ruhsal\/psikolojik” yorumlara kapal\u0131 n\u00fcanslar ta\u015f\u0131yan “manevi” s\u00f6zc\u00fc\u011f\u00fc yerine “zihinsel” s\u00f6zc\u00fc\u011f\u00fcn\u00fc \u00f6nermi\u015f oluyorum.
\n4) <\/b>Sonu\u00e7ta, Alamanya’dan anavatana “kesin d\u00f6n\u00fc\u015f” yaparken getirdi\u011finiz EN SON MODEL videoda salt mevlit kasetleri izlettirme\u011fe kalk\u0131\u015fabilirsiniz, ama \u00e7ocuklar\u0131n\u0131z\u0131n size yabanc\u0131la\u015fmas\u0131na, ba\u015fkald\u0131rmas\u0131na, ya da b\u00fcy\u00fck bir olas\u0131l\u0131kla duygusal y\u00f6nden sakat kalmalar\u0131na yol a\u00e7ars\u0131n\u0131z. Bu derece yal\u0131n bir ger\u00e7ek…
\n5) <\/b>Bununla birlikte, siyasal s\u0131n\u0131rlar, k\u00fclt\u00fcrel ser\u00fcvenin bundan b\u00f6yle izleyece\u011fi y\u00f6n ve do\u011frultusu \u00fcst\u00fcnde g\u00fc\u00e7l\u00fc bir etkendir.
\n6) <\/b>Yanl\u0131\u015f a\u011f\u0131zlarda \u00e7i\u011fnene \u00e7i\u011fnene anlam\u0131n\u0131 yitirmi\u015f olan “diyalektik mant\u0131k” deyimini kullanmaktan ka\u00e7\u0131n\u0131yorum…
\n7)<\/b> D\u00fc\u015f\u00fcn\u00fcn\u00fcz ki g\u00f6zlemci, kendisinin de par\u00e7as\u0131 oldu\u011fu bu b\u00fct\u00fcn\u00fc anlay\u0131p \u00e7\u00f6zme\u011fe \u00e7al\u0131\u015fmaktad\u0131r. Papu\u00e7 ba\u011flar\u0131ndan tutarak kendi kendisini havaya kald\u0131rma\u011fa \u00e7al\u0131\u015fmak gibi bir\u015fey… Yan\u0131lma pay\u0131n\u0131n b\u00fcy\u00fck olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnebiliriz. Bunlar\u0131n, bug\u00fcne de\u011fin “k\u00fclt\u00fcr” \u00fcst\u00fcne nice inciler dizmi\u015f pek\u00e7ok kimse taraf\u0131ndan “esoteric” (gizemci) bir yakla\u015f\u0131m olarak de\u011ferlendirilece\u011fini biliyorum. Yine de, b\u00fct\u00fcnc\u00fc anlay\u0131\u015ftan yana eksikli\u011fimizin, “toplum m\u00fchendisli\u011fi” ‘nde bug\u00fcne de\u011fin girdi\u011fimiz pek\u00e7ok a\u00e7maz\u0131n ba\u015fsorumlusu oldu\u011fu yolundaki inanc\u0131m\u0131 da eklemek isterim.
\n8) <\/b>Yine de burada, “d\u00f6rt kar\u0131, 47 \u00e7ocuk” sahibi olmakla \u00f6\u011f\u00fcnen yurtta\u015flar\u0131m\u0131z\u0131, uluslararas\u0131 arenadaki g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcm\u00fcz\u00fcn \u00e7\u00f6z\u00fcm\u00fcn\u00fc “100 milyonl\u0131k dev T\u00fcrkiye” de arayan siyaset\u00e7ilerimizi ta\u015flamaktan kendimi alam\u0131yorum…
\n9) <\/b>Nereden geldi\u011fimiz, nereye gidebilece\u011fimiz sorusunun bilimsel irdelenmesi…
\n10)<\/b> Cultural lag: Bir yorumu ile, de\u011fi\u015fen d\u00fcnyaya ayak uyduramamak, geri kalmak. Daha yayg\u0131n tan\u0131m\u0131 ile, kurumlar aras\u0131na de\u011fi\u015fme h\u0131z\u0131 farklar\u0131ndan meydana gelen uyumsuzluk. \u0130lerleyen B\u00f6l\u00fcmlerde tart\u0131\u015faca\u011f\u0131z…. “Biyolojik gecikme” kavram\u0131n\u0131 ise, bildi\u011fim kadar\u0131yla, ilk kez ben kullan\u0131yorum. Bununla kastim \u015fudur: De\u011fi\u015fen \u00e7evre ko\u015fullar\u0131n\u0131n biyolojik t\u00fcr\u00fcn mevcut \u00fcyeleri \u00fczerinde g\u00f6sterdi\u011fi se\u00e7ilim bask\u0131s\u0131, uyarlanabilen \u00fcyelerin gen oranlar\u0131n\u0131 yeni ku\u015faklarda artt\u0131rarak, o biyolojik t\u00fcr\u00fcn “gecikmeli” de olsa bir yan\u0131t vermesini sa\u011flar. Tabiat\u0131yla bu, “yararl\u0131” (=avantaj sa\u011flayan) mutasyonlar\u0131n \u00e7evre ko\u015fullar\u0131n\u0131n “\u00f6n\u00fcnde gitmesinden” \u00e7ok farkl\u0131 bir uyarlanma boyutudur… Ba\u015far\u0131 sa\u011flayan mutasyonlar de\u011fi\u015fmeyi (restlant\u0131 sonucu) \u00f6ng\u00f6rd\u00fc\u011f\u00fcn\u00fc, se\u00e7ilimin ise de\u011fi\u015fmeye yan\u0131t olarak olu\u015ftu\u011funu s\u00f6yleyebiliriz.<\/span><\/p>\n
\n<\/b>
\nOysa, k\u00fclt\u00fcrel gecikme kavram\u0131n\u0131n genelle\u015ftirilerek, a) Herhangi bir k\u00fclt\u00fcr kurumunda \u00f6nplana \u00e7\u0131kan yenilik etkisinin t\u00fcm k\u00fclt\u00fcr kurumlar\u0131 aras\u0131nda yol a\u00e7t\u0131\u011f\u0131; b) Bir b\u00fct\u00fcn olarak de\u011fi\u015fmekte olan \u00e7evre ile insan\u0131n s\u0131n\u0131rl\u0131 alg\u0131lama\/uyarlanma olanaklar\u0131 aras\u0131nda ortaya \u00e7\u0131kan uyumsuzluk ve dengesizlik olarak yorumlanmas\u0131 daha doyurucu olur.<\/p>\n
\n11) <\/b>Sonradan kazan\u0131lan \u00f6zelliklerin aktar\u0131labilmesi ilkesi.
\n12) <\/b>De\u011ferli okuyucum, acaba siz de, “de\u011fi\u015fmeyen” bir Japonya’da sanayile\u015fme mucizesine inananlardan m\u0131s\u0131n\u0131z? E\u011fer b\u00f6yleyse, b\u00fcy\u00fck bir olas\u0131l\u0131kla, ayn\u0131 zamanda “mill\u00ee” k\u00fclt\u00fcr\u00fcm\u00fcz\u00fc de yabanc\u0131 k\u00fclt\u00fcr emperyalizmi kar\u015f\u0131s\u0131nda savunma sava\u015f\u0131m\u0131 verenlerdensiniz. \u00c7eli\u015fkiler… \u00c7eli\u015fkiler…
\n13) <\/b>K\u00fclt\u00fcre “ihanet” su\u00e7lamas\u0131, “de\u011fi\u015fmek gerekti\u011finden fazla de\u011fi\u015fmek ya da de\u011fi\u015ftirmek” anlam\u0131nda ge\u00e7erli oldu\u011fu kadar, “gerekli de\u011fi\u015fmeyi engelleme\u011fe \u00e7al\u0131\u015fmak” anlam\u0131nda da ge\u00e7erli olmak gerekir.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"