![\"\"](\"http:\/\/www.circassiancenter.com\/cc-turkiye\/z-2013-Images-2\/564.JPG\")
<\/p>\n<\/p>\n
Prof. Dr. Erman Artun
\n<\/b>\u00c7ukurova \u00dcniversitesi T\u00fcrkoloji Ara\u015ft\u0131rmalar\u0131 Merkezi<\/p>\n
K\u00fclt\u00fcr, insanl\u0131\u011f\u0131n ortak miras\u0131d\u0131r. Her millet; dil, k\u00fclt\u00fcr, tarih miras\u0131yla d\u00fcnyada yerini al\u0131r. Bireylerin k\u00f6kle\u015fmesini ve toplumsalla\u015fmas\u0131n\u0131 sa\u011flayan k\u00fclt\u00fcr miraslar\u0131 ge\u00e7mi\u015fin tan\u0131klar\u0131d\u0131r. Bu y\u00f6nleriyle gelece\u011fin \u015fekillenmesinde etkindirler. Sosyal yap\u0131, ait oldu\u011fu toplumun k\u00fclt\u00fcr \u00f6geleriyle \u015fekillenir. Sosyal yap\u0131, bir de\u011ferler ve kurumlar b\u00fct\u00fcn\u00fcn\u00fcn meydana getirdi\u011fi, geli\u015fme \u00f6zelli\u011fi g\u00f6steren, ki\u015fileri ortak noktalarda birle\u015ftiren bir sosyal ya\u015fam bi\u00e7imidir (Tural, 1994: 14).<\/p>\n K\u00fclt\u00fcr; ya\u015fanan, ya\u015fatan ve ya\u015fayan varl\u0131k olarak ge\u00e7mi\u015ften gelece\u011fe s\u00fcrekliliktir (G\u00fcven\u00e7,1993: 231). Her k\u00fclt\u00fcr olgusu k\u00fclt\u00fcr\u00fcn b\u00fct\u00fcn\u00fc gibi do\u011far, geli\u015fir, kaybolur veya yeni fonksiyonlarla geni\u015fler, gen\u00e7le\u015fir (Y\u0131lmaz, 1994: 2). K\u00fclt\u00fcr toplumsald\u0131r. Ki\u015fi i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumun k\u00fclt\u00fcr\u00fcnden soyutlanamaz. K\u00fclt\u00fcr tarihseldir, uzun bir ya\u015fam dilimi i\u00e7inde olgunla\u015f\u0131r. K\u00fclt\u00fcr bir ya\u015fam bi\u00e7imi, bir toplumsal davran\u0131\u015ft\u0131r. Bu olgu da bir s\u00fcre\u00e7 i\u00e7inde bir tarih \u00e7ana\u011f\u0131nda olu\u015fur. T\u00fcrk k\u00fclt\u00fcr\u00fc, belirli bir co\u011frafyayla s\u0131n\u0131rland\u0131r\u0131lamayaca\u011f\u0131 i\u00e7in g\u00f6\u00e7\u00fcp yerle\u015ftikleri, devlet kurup egemen olduklar\u0131 \u00fclkelerin t\u00fcm\u00fcn\u00fc kapsamaktad\u0131r (Artun, 1996: 12).<\/p>\n K\u00fclt\u00fcr, bir toplumda meydana gelen de\u011ferler b\u00fct\u00fcn\u00fcd\u00fcr. \u0130nsan ya\u015fam\u0131n\u0131n her y\u00f6n\u00fcnde beliren de\u011ferler zamanla farkl\u0131 y\u00f6nlerde b\u00fct\u00fcnle\u015ferek bir sistem olarak k\u00fclt\u00fcr\u00fc yans\u0131tmaktad\u0131r. K\u00fclt\u00fcrel yap\u0131lar genel olarak geli\u015fmi\u015fli\u011fin g\u00f6stergesidir ve ilerlemenin \u00f6l\u00e7\u00fct\u00fc olan k\u00fclt\u00fcr ciddi olarak ele al\u0131n\u0131rsa ayn\u0131 zamanda geli\u015fme olana\u011f\u0131 da sa\u011flanm\u0131\u015f olur. Bilin\u00e7siz ve kendi k\u00fclt\u00fcr\u00fcn\u00fc tan\u0131mayan bireylerin ya\u015fad\u0131\u011f\u0131 toplumlarda k\u00fclt\u00fcr d\u00fc\u015fmanl\u0131\u011f\u0131, bunal\u0131mlar ya\u015fanmaktad\u0131r (Bal\u0131k\u00e7\u0131, 1998: 106).<\/p>\n K\u00fclt\u00fcrle\u015fme ad\u0131 verilen evrensel s\u00fcre\u00e7te k\u00fclt\u00fcr varl\u0131klar\u0131 yeniyi alarak de\u011fi\u015fir, geli\u015fir (G\u00fcven\u00e7, 1993: 38). K\u00fclt\u00fcrle\u015fme, 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. Bir ba\u015fka ifadeyle; 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 devinimdir. K\u00fclt\u00fcrle\u015fme s\u00fcrecinde, iki ya da daha fazla k\u00fclt\u00fcr kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimle de\u011fi\u015fime u\u011frar, yeni sentezler, dinamik bile\u015fkeler yarat\u0131rlar. \u00c7a\u011f\u0131m\u0131zdaki k\u00fcreselle\u015fme kavram\u0131 budur.<\/p>\n K\u00fclt\u00fcrden k\u00fclt\u00fcre, \u00fclkeden \u00fclkeye “blok” halinde k\u00fclt\u00fcrel aktar\u0131mlar\u0131n ya\u015fand\u0131\u011f\u0131 g\u00fcn\u00fcm\u00fczde, k\u00fclt\u00fcr\u00fcn s\u00fcreklili\u011finin “korunarak” de\u011fil “yay\u0131larak” sa\u011flanabilece\u011fi, aksi durumunda yerel k\u00fclt\u00fcrlerin yok olma s\u00fcrecine girece\u011fi olgusu kar\u015f\u0131s\u0131nda, halkbilimcilerin ara\u015ft\u0131rma y\u00f6ntem ve stratejilerini yeniden g\u00f6zden ge\u00e7irmeleri ve halkbiliminin inceleme alan\u0131na giren T\u00fcrk k\u00fclt\u00fcr \u00fcr\u00fcnlerini insanl\u0131\u011f\u0131n evriminin basamaklar\u0131n\u0131 olu\u015fturmaya \u00e7al\u0131\u015fan bilimlere ham malzeme veren ilkel k\u00fclt\u00fcrler kategorisinde \u00e7al\u0131\u015fmak yerine, k\u00fclt\u00fcr verimlerini yerelden ulusala ulusaldan k\u00fcresele kazand\u0131rma s\u00fcre\u00e7lerine hizmet edecek bi\u00e7imde ara\u015ft\u0131rmalar\u0131 gerekmektedir. Kent gelene\u011finin bilimsel derinlik ve stratejik gereklilik \u00e7er\u00e7evesinde yeniden de\u011ferlendirilmesi ve yerelin ulusala ulusal\u0131n k\u00fcresele kazand\u0131r\u0131lmas\u0131 bak\u0131m\u0131ndan kentsel verimlerin k\u0131rsal ve k\u00f6ysel verimlere g\u00f6re daha “k\u00fcreselle\u015febilir” nitelikte olma \u00f6zelliklerinden yararlan\u0131lmal\u0131d\u0131r (O\u011fuz, 2001:46-49).<\/p>\n K\u00fclt\u00fcrle\u015fmede 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, k\u00fclt\u00fcrel \u00f6z\u00fcmsenme s\u00fcrecinin belli bir evresi, bir bi\u00e7imidir.<\/p>\n Tarihsel s\u00fcre\u00e7te, her k\u00fclt\u00fcrde oldu\u011fu gibi T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fc belirleyen de\u011fer, norm, sosyal kontrol \u00f6\u011feleri ve formlar de\u011fi\u015fikli\u011fe u\u011fram\u0131\u015ft\u0131r. K\u00fclt\u00fcr, statik de\u011fildir. Zemindeki de\u011ferler ayn\u0131 kalmak ko\u015fuluyla de\u011fi\u015fen ve geli\u015fen ili\u015fkiler a\u011f\u0131d\u0131r. K\u00fclt\u00fcr her toplumsal olgu ve de\u011fer gibi dinamik karakterle de\u011fi\u015ferek yenilenir.<\/p>\n G\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131, bir bilim ve teknoloji d\u00fcnyas\u0131 olarak kabul edilmektedir. Bilgi patlamas\u0131, bilimsel ve teknolojik alanda kaydedilen h\u0131zl\u0131 de\u011fi\u015fme ve geli\u015fmeler nedeniyle g\u00fcn\u00fcm\u00fcz, bili\u015fim \u00e7a\u011f\u0131 olarak kabul edilmektedir. Ekonomik ve teknik olgular\u0131n belirlenmesi sonucunda neredeyse uluslar aras\u0131ndaki s\u0131n\u0131rlar kaybolmu\u015f, bilgiye ula\u015fman\u0131n yan\u0131 s\u0131ra halk k\u00fclt\u00fcr\u00fcn\u00fc etkileyebilecek olumsuz olgulara ula\u015fmak kolay hale gelmi\u015ftir. Bireylerin ileti\u015fim ve etkile\u015fim gereksinmeleri boyut de\u011fi\u015ftirmi\u015f, geleneksel de\u011ferler h\u0131zla kaybolmaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n Bili\u015fim d\u00fc\u015f\u00fcncesinin yayg\u0131nla\u015fmas\u0131 ve bilgisayar kullan\u0131m\u0131n\u0131n artmas\u0131 beraberinde anlay\u0131\u015f de\u011fi\u015fimini de getirmektedir. Bilgi teknolojilerindeki h\u0131zl\u0131 de\u011fi\u015fime ayak uydurmak gerekti\u011fi d\u00fc\u015f\u00fcncesi de\u011fi\u015fimi bir k\u00fclt\u00fcr olgusu olarak bili\u015fim bilincinin merkezine yerle\u015ftirmi\u015ftir.<\/p>\n Bir toplum hangi uygarl\u0131k d\u00fczeyinde bulunursa bulunsun, \u00e7evresindeki g\u00fcndelik ya\u015fant\u0131y\u0131 ve s\u0131radanl\u0131klar\u0131 de\u011fi\u015ftiren, kendi d\u00fcnyas\u0131na farkl\u0131 bir pencere a\u00e7an pop\u00fcler k\u00fclt\u00fcrden kendinden bir par\u00e7a bulmaktad\u0131r. Tarihi miras\u0131m\u0131z, \u00e7i\u00e7eklenerek b\u00fcy\u00fcyen, can bulan bize ait t\u00fcm zenginlikler, g\u00fczellikler hepimizindir. Bunlar ayn\u0131 zamanda insanl\u0131\u011f\u0131n da ortak mal\u0131d\u0131r. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinin uluslararas\u0131 ili\u015fkilerde kullan\u0131lmas\u0131 k\u00fclt\u00fcrel miras\u0131n ya\u015fat\u0131l\u0131p evrensel k\u00fclt\u00fcre kazand\u0131r\u0131lmas\u0131na katk\u0131 sa\u011flayacakt\u0131r.<\/p>\n K\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fimle yok olma veya marjinalle\u015fme tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya olan halk k\u00fclt\u00fcr\u00fc gelene\u011fi k\u00fclt\u00fcrel miras\u0131n\u0131n, korunmas\u0131 ve aktar\u0131lmas\u0131 i\u00e7in yo\u011fun \u00e7abalar gerekmektedir. Ku\u015fkusuz korunacak gelene\u011fin, en az\u0131ndan, ”\u00e7a\u011fda\u015f evrensel de\u011ferlere, insan haklar\u0131na sayg\u0131l\u0131 olmas\u0131”, bunlarla \u00e7at\u0131\u015fmamas\u0131 gerekiyor.<\/p>\n K\u00fclt\u00fcrel miras\u0131n \u00e7ok boyutlu ifadesi bir yandan insanlar\u0131n ve insan topluluklar\u0131n\u0131n k\u00fclt\u00fcrel kimliklerinin ana kaynaklar\u0131ndan bir b\u00f6l\u00fcm\u00fcn\u00fc olu\u015ftururken, \u00f6te yandan da t\u00fcm insanl\u0131\u011f\u0131n payla\u015ft\u0131\u011f\u0131 ortak bir servettir. Bu miras\u0131n k\u00f6kleri yerel tarihlerin ve do\u011fal \u00e7evrelerin derinliklerine uzan\u0131r ve di\u011fer \u00f6gelerin yan\u0131 s\u0131ra, bir o kadar \u00e7e\u015fitli d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc yans\u0131tan \u00e7ok say\u0131da dilde ifade bulur.<\/p>\n \u00c7a\u011f\u0131m\u0131z\u0131n sanayi-kent toplumu ko\u015fullar\u0131nda toplumlar aras\u0131ndaki ileti\u015fim, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bas\u0131n, radyo, televizyon, internet, sinema, tiyatro, v.b. kitle ileti\u015fim ara\u00e7lar\u0131yla sa\u011flanmaktad\u0131r. G\u00fcn\u00fcm\u00fcz\u00fcn geli\u015fen toplumlar\u0131nda modern teknolojinin de getirdi\u011fi olanaklarla kitle ileti\u015fim ara\u00e7lar\u0131n\u0131 \u00fcst d\u00fczeyde kullanan medyan\u0131n toplumu istedi\u011fi gibi y\u00f6nlendirme olanaklar\u0131na sahip bulundu\u011funu s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n Televizyon sadece teknolojik bir ara\u00e7 de\u011fil, toplumu de\u011fi\u015ftirme s\u00fcrecinde yayg\u0131n olarak kullan\u0131lmas\u0131 sebebiyle, di\u011fer ileti\u015fim ara\u00e7lar\u0131ndan daha etkili bir ara\u00e7t\u0131r. Televizyon, sosyal kimli\u011fin \u015fekillenmesinde \u00f6nemli bir rol oynar. Bug\u00fcn televizyon arac\u0131l\u0131\u011f\u0131 ile yay\u0131lan pop\u00fcler k\u00fclt\u00fcr, bir yandan geleneksel k\u00fclt\u00fcr\u00fc unuttururken, sanayile\u015fmi\u015f toplumlar\u0131n \u00fcretti\u011fi k\u00fclt\u00fcr\u00fc, evrensellik ad\u0131na g\u00fcncelle\u015ftirerek, k\u00fclt\u00fcrel yap\u0131s\u0131 zay\u0131f toplumlar\u0131n k\u00fclt\u00fcr\u00fc haline getiriyor. Oysa k\u00fclt\u00fcr, bir toplumun dil, e\u011fitim, \u00e2det ve sanat gibi de\u011ferlerinden do\u011fmu\u015f, sonra da i\u015flene i\u015flene o toplumun hayat tarz\u0131 haline gelmi\u015ftir.<\/p>\n Y\u00fczlerce yabanc\u0131 televizyon yay\u0131n\u0131n\u0131n seyredildi\u011fi, k\u00fcreselle\u015fmenin yayg\u0131nla\u015ft\u0131\u011f\u0131 g\u00fcn\u00fcm\u00fczde kendi de\u011ferlerini ve g\u00fczelliklerini koruyan, geli\u015ftiren bir toplum olman\u0131n \u00f6nemi \u00e7ok b\u00fcy\u00fckt\u00fcr. Bu konuda T\u00fcrk televizyonlar\u0131n\u0131n ciddi bir strateji geli\u015ftirerek, bu alanda uluslararas\u0131 rekabete dayanabilir hale gelmesi gerekmektedir. T\u00fcrk toplumunun kimli\u011fini koruyabilmesi, kendi k\u00fclt\u00fcr, sanat, tarih ve diline sahip \u00e7\u0131kmas\u0131, ancak bu \u015fekilde m\u00fcmk\u00fcn olabilir.<\/p>\n D\u00fcnyan\u0131n s\u0131n\u0131rlar\u0131n\u0131n k\u00fc\u00e7\u00fcld\u00fc\u011f\u00fc ve tek pazar haline geldi\u011fi bir ortamda pazarlama \u00e7abalar\u0131n\u0131n halk k\u00fclt\u00fcr\u00fc ve de\u011ferleri ile yak\u0131ndan ili\u015fkili bir hale geldi\u011fi s\u00f6ylenebilir. Pazar alan\u0131n\u0131n bir mal\/hizmet ve bilgi i\u00e7in al\u0131\u015fveri\u015f alan\u0131 oldu\u011fu kadar, k\u00fclt\u00fcrel etkile\u015fim ve de\u011fi\u015fim yeri oldu\u011fu ger\u00e7e\u011finin fark\u0131na var\u0131lm\u0131\u015ft\u0131r.<\/p>\n B\u00fct\u00fcn d\u00fcnyada farkl\u0131 k\u00fclt\u00fcrler cazibe merkezidir. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerini tan\u0131tarak uluslar aras\u0131 platformlara ta\u015f\u0131yan devletler uluslar aras\u0131 ili\u015fkilerde ba\u015far\u0131l\u0131 olmu\u015flard\u0131r. D\u00fcnyan\u0131n her toplumundaki bireyler kendi \u00f6zg\u00fcn k\u00fclt\u00fcrlerinde bulamad\u0131klar\u0131 ve g\u00f6remediklerini d\u00fcnya k\u00fclt\u00fcr\u00fcnde bulmakta ve kendilerini bu k\u00fclt\u00fcrle \u00f6zde\u015fle\u015ftirmektedir. K\u00fcreselle\u015fme, en k\u00fc\u00e7\u00fck bir k\u00fclt\u00fcrel farkl\u0131l\u0131\u011f\u0131 bile vurgulayarak, elektronik medya arac\u0131l\u0131\u011f\u0131 ile bunu t\u00fcm d\u00fcnya kamuoyunun dikkatine sunarak, k\u00fclt\u00fcrel farkl\u0131l\u0131klar\u0131n korunmas\u0131 ilkesi anlay\u0131\u015f\u0131n\u0131 yayg\u0131nla\u015ft\u0131rmaktad\u0131r. K\u00fcreselle\u015fmenin k\u00fclt\u00fcrel aya\u011f\u0131n\u0131n ikinci sonucu, \u00f6zellikle t\u00fcketici davran\u0131\u015f\u0131n\u0131 etkileyerek, d\u00fcnya \u00e7ap\u0131nda k\u00fclt\u00fcrel bir \u00f6rnekli\u011fin \u00f6n\u00fcn\u00fc a\u00e7m\u0131\u015f olmas\u0131d\u0131r (Kongar,1997:3).<\/p>\n K\u00fcreselle\u015fme kavram\u0131n\u0131n Bat\u0131 dillerindeki kar\u015f\u0131l\u0131\u011f\u0131; bir \u015feyi d\u00fcnya \u00f6l\u00e7e\u011finde k\u0131lma, d\u00fcnyaya mal etme d\u00fc\u015f\u00fcncesidir. K\u00fcreselle\u015fme; bizde olan\u0131 d\u00fcnyaya vermek, ba\u015fkas\u0131nda olan\u0131 almakt\u0131r. D\u00fcnyan\u0131n k\u00fclt\u00fcrel de\u011fi\u015fim ve k\u00fcreselle\u015fme s\u00fcrecinde baz\u0131 \u00fclkelerin k\u00fclt\u00fcr de\u011ferleri yo\u011fun bir bi\u00e7imde k\u00fcreselle\u015firken baz\u0131 \u00fclkelerin k\u00fclt\u00fcr de\u011ferleri daha az k\u00fcreselle\u015fece\u011fi i\u00e7in de\u011fi\u015fece\u011fi, yok olaca\u011f\u0131 s\u00f6ylenebilir. D\u00fcnyada k\u00fcreselle\u015fmenin k\u00fclt\u00fcrel “tek-tiple\u015fme” bi\u00e7iminde ger\u00e7ekle\u015fip ger\u00e7ekle\u015fmeyece\u011fi varsay\u0131m\u0131 tart\u0131\u015f\u0131lmaktad\u0131r (O\u011fuz, 2001:5-8).<\/p>\n K\u00fclt\u00fcr\u00fcm\u00fczde k\u00fcreselle\u015fmenin bug\u00fcn ekonomi, teknoloji, her t\u00fcr ileti\u015fim, y\u00f6netim, hukuk, \u00fcretim, t\u00fcketim, sosyal yap\u0131, sosyal ili\u015fkiler, k\u00fclt\u00fcrel kimlik gibi k\u0131sacas\u0131 k\u00fclt\u00fcr\u00fcn kapsad\u0131\u011f\u0131 hemen hemen her alanda yo\u011fun bir bi\u00e7imde hissedildi\u011fi g\u00f6r\u00fcl\u00fcyor. K\u00fcreselle\u015fmenin, ekonomik a\u00e7\u0131dan d\u0131\u015f ticaret ve i\u00e7 ticaret hukukunda, ta\u015f\u0131mac\u0131l\u0131kta, mal\u0131n \u00fcretimiyle ba\u015flay\u0131p talebinden arz\u0131na kadar uzanan boyutta, teknolojik y\u00f6n\u00fcyle ya\u015fam\u0131n hemen hemen her alan\u0131nda, ileti\u015fim y\u00f6n\u00fcyle bas\u0131n, yay\u0131n, radyo, televizyon, faks ve cep telefonundan internete, wapa uzanan her alanda birtak\u0131m kal\u0131plar\u0131 zorlad\u0131\u011f\u0131 ve hatta y\u0131kt\u0131\u011f\u0131 g\u00f6z ard\u0131 edilemez. K\u00fcreselle\u015fme; sahip olunan k\u00fclt\u00fcr\u00fcn her t\u00fcr direni\u015fini k\u0131rabilecek, engel tan\u0131maz bir g\u00fc\u00e7le kendisine y\u00f6n veren \u00fclkelerin g\u00fcd\u00fcm\u00fcnde olan \u00e7ok h\u0131zl\u0131, bu nedenle de \u015fa\u015f\u0131rt\u0131c\u0131 ve gelenekseli alt \u00fcst eden k\u00fclt\u00fcr de\u011fi\u015fmesi s\u00fcrecidir (Erginer, 2002: 132).<\/p>\n K\u00fcreselle\u015fme s\u00fcreci, k\u00fclt\u00fcrel miras\u0131 tek d\u00fczele\u015ftirirken yeni bilgi ve ileti\u015fim teknolojileri arac\u0131l\u0131\u011f\u0131 ile bu miras\u0131n yay\u0131lmas\u0131n\u0131 sa\u011flayarak korunmaya de\u011fer bir dijital miras da yaratabilir. Bu nedenle k\u00fcreselle\u015fme t\u00fcm insanlar i\u00e7in ortak bir referans dizisinin ortaya \u00e7\u0131kmas\u0131n\u0131 olanakl\u0131 k\u0131larak, ba\u015fkalar\u0131n\u0131n daha iyi anla\u015f\u0131lmas\u0131na ve \u00e7e\u015fitlili\u011fe sayg\u0131 duyulmas\u0131na yol a\u00e7acak dayan\u0131\u015fma de\u011ferlerini ve ho\u015f g\u00f6r\u00fcy\u00fc te\u015fvik edecektir.<\/p>\n K\u00fcreselle\u015fme etkisine giren toplumlar kendi k\u00fclt\u00fcrlerini \u00e7a\u011fa uygun bir bi\u00e7imde geli\u015ftirip geleneksel kaynaklardan ald\u0131klar\u0131n\u0131 \u00e7a\u011fda\u015f sentezlerle geli\u015ftirmek zorundad\u0131r. K\u00fclt\u00fcrler aras\u0131 \u00f6z\u00fcmsemenin ve al\u0131\u015fveri\u015fin gelece\u011fi, bireyler ve toplumlar aras\u0131ndaki yak\u0131nla\u015fmada ve birlikteliktedir; ortak d\u00fc\u015f\u00fcncelerle birbirini anlay\u0131\u015ftad\u0131r. Bu ortakla\u015fmada elbette bir\u00e7ok k\u00fclt\u00fcrel farklar ortaya \u00e7\u0131kacakt\u0131r; ama i\u015fte bu farklar k\u00fclt\u00fcrler aras\u0131 sentezleri ortaya \u00e7\u0131kartacakt\u0131r. Kendi geleneksel kaynaklar\u0131m\u0131z \u00e7\u0131k\u0131\u015f noktas\u0131ysa, di\u011fer k\u00fclt\u00fcrlerle olan al\u0131\u015fveri\u015fimiz de gelece\u011fimizdir. K\u00fclt\u00fcrel de\u011fi\u015fimde, evrenselli\u011fini g\u00f6stermek ad\u0131na o k\u00fclt\u00fcr\u00fcn s\u0131n\u0131rlar\u0131n\u0131 a\u015fma d\u00fc\u015f\u00fcncesi yatar.<\/p>\n K\u00fcreselle\u015fmenin en \u00e7ok hissedildi\u011fi alanlardan birisi k\u00fclt\u00fcr alan\u0131 iken, ileti\u015fim ve ula\u015f\u0131m kaynaklar\u0131n\u0131 elinde tutan devletlerin k\u00fclt\u00fcrleri bask\u0131n duruma ge\u00e7ebilmektedir. K\u00fcreselle\u015fme her k\u00fclt\u00fcrden bir \u00e7ok de\u011feri ortadan kald\u0131rmaktad\u0131r; ancak k\u00fclt\u00fcrel erozyon, k\u00fcresel dinamikleri ellerinde bulunduramayan \u00fclkelerin k\u00fclt\u00fcrlerinde olmaktad\u0131r. H\u0131zl\u0131 k\u00fcreselle\u015fme olgusu gelecekte bir \u00e7ok k\u00fclt\u00fcr\u00fc yok edecektir. Yerelin ulusala ulusal\u0131n k\u00fcresele kazand\u0131r\u0131lmas\u0131 ve bilimsel bilginin kitleselle\u015ftirilmesi s\u00fcre\u00e7lerine dikkat \u00e7ekilmelidir. K\u00fcreselle\u015fmenin ortaya \u00e7\u0131kard\u0131\u011f\u0131 bir sonu\u00e7 olarak, yerelle\u015ftirilerek korunan de\u011fil, genelle\u015ftirilerek yay\u0131lan k\u00fclt\u00fcr de\u011ferlerinin ya\u015famaya devam etti\u011fi g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. K\u00fclt\u00fcr\u00fcn k\u00fcreselle\u015ftirilmesi, ulusal kal\u0131t olarak adland\u0131r\u0131lan se\u00e7ilmi\u015f yerel k\u00fclt\u00fcr de\u011ferlerinin b\u00fct\u00fcn insanl\u0131\u011f\u0131n ortak de\u011ferleri haline getirilmesidir. K\u00fclt\u00fcr, uluslar\u0131 birbirlerine yak\u0131nla\u015ft\u0131rmakta, insanlar\u0131n bar\u0131\u015f ve ho\u015fg\u00f6r\u00fc i\u00e7inde ya\u015famalar\u0131n\u0131n temelini olu\u015fturmaktad\u0131r.<\/p>\n \u00c7a\u011f\u0131m\u0131zda teknolojinin h\u0131zla geli\u015fmesiyle birlikte, kitle ileti\u015fim ara\u00e7lar\u0131n\u0131n, bireysel ve sosyal hayat\u0131m\u0131zdaki yeri ve \u00f6nemi artm\u0131\u015ft\u0131r. Bu durum, geli\u015fmi\u015f \u00fclkelerin, kitle ileti\u015fim ara\u00e7lar\u0131n\u0131 ele ge\u00e7irme iste\u011fini kam\u00e7\u0131lam\u0131\u015ft\u0131r; \u00e7\u00fcnk\u00fc kitle ileti\u015fim ara\u00e7lar\u0131, bir yandan geleneksel k\u00fclt\u00fcrlerde de\u011fi\u015fikliklere neden olurken, bir yandan da medya k\u00fclt\u00fcr\u00fcn\u00fcn, egemen bir k\u00fclt\u00fcr haline gelmesinde \u00f6nemli bir rol \u00fcstlenmi\u015ftir. Bu yeni k\u00fclt\u00fcr\u00fcn ad\u0131, pop\u00fcler k\u00fclt\u00fcrd\u00fcr. Kitle ileti\u015fim ara\u00e7lar\u0131n\u0131n h\u0131zla geli\u015fmesi sayesinde, her yerde ve herkes i\u00e7in haz\u0131r olan bu k\u00fclt\u00fcr, s\u0131n\u0131r tan\u0131mayan k\u00fcresel d\u00fcnya k\u00fclt\u00fcr\u00fcne d\u00f6n\u00fc\u015fmektedir. Bu bak\u0131mdan televizyon arac\u0131l\u0131\u011f\u0131 ile yay\u0131lan k\u00fclt\u00fcr, pop\u00fcler k\u00fclt\u00fcr\u00fcn en yayg\u0131n t\u00fcr\u00fcd\u00fcr.<\/p>\n “Folklor” terimi gibi “pop\u00fcler k\u00fclt\u00fcr” terimi de bilimsel bir \u00e7al\u0131\u015fma alan\u0131n\u0131n ad\u0131 olarak kullan\u0131lmaktad\u0131r. Pop\u00fcler k\u00fclt\u00fcr \u00e7al\u0131\u015fmalar\u0131 toplumda \u00e7ok geni\u015f bir yay\u0131l\u0131ma sahip anlaml\u0131 bi\u00e7imlerin bilimsel a\u00e7\u0131dan ara\u015ft\u0131r\u0131lmas\u0131d\u0131r. S\u00f6z konusu materyal televizyon, film, bas\u0131n ve kay\u0131t gibi kitle ileti\u015fim ara\u00e7lar\u0131n\u0131n \u00fcr\u00fcnlerini i\u00e7erir; ama bunlarla s\u0131n\u0131rland\u0131r\u0131lamaz. Pop\u00fcler materyal; materyalin yarat\u0131ld\u0131\u011f\u0131, yay\u0131nland\u0131\u011f\u0131 ve kullan\u0131ld\u0131\u011f\u0131 toplumsal ve k\u00fclt\u00fcrel ba\u011flam i\u00e7inde estetik a\u00e7\u0131dan da b\u00fct\u00fcnc\u00fcl bir yakla\u015f\u0131mla ara\u015ft\u0131r\u0131lmal\u0131d\u0131r. Pop\u00fcler k\u00fclt\u00fcr, dinamik toplumsal ili\u015fkilerin par\u00e7as\u0131 olarak da yorumlanmal\u0131d\u0131r. Bu \u00e7aba s\u0131ras\u0131nda da insan ve toplum bilimlerinin y\u00f6ntemleri kullan\u0131lmaktad\u0131r (Santino, 1997: S.12:21-26).<\/p>\n Folk k\u00fclt\u00fcr, end\u00fcstri d\u00f6nemi \u00f6ncesindeki, toplumsal tabakalar aras\u0131nda \u00f6nemli farkl\u0131l\u0131klar\u0131n olmad\u0131\u011f\u0131 ve bu y\u00fczden \u00fcreticilerle t\u00fcketiciler aras\u0131nda yak\u0131n ili\u015fkilerin s\u00f6z konusu oldu\u011fu toplumlara aittir. End\u00fcstriyel kapitalizmin geli\u015fmesiyle folk k\u00fclt\u00fcr\u00fcne dayal\u0131 ya\u015fam yap\u0131lar\u0131n\u0131n y\u0131k\u0131lmas\u0131yla, toplumsal farkl\u0131l\u0131klar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Folk k\u00fclt\u00fcr, k\u00fclt\u00fcrel yap\u0131da g\u00fcnl\u00fck ya\u015famda ve dinsel-b\u00fcy\u00fcsel inan\u00e7larda \u00e7ok etkilidir. \u00dcretim \u00fcreticilerin \u00f6z kaynaklar\u0131yla yap\u0131lmas\u0131yla birlikte, daha \u00e7ok anonim \u00fcretimlere rastlan\u0131lmaktad\u0131r. T\u00fcrkiye’de d\u0131\u015fa kapal\u0131 yerle\u015fim merkezleri bulundu\u011fu i\u00e7in, folk k\u00fclt\u00fcr\u00fc k\u0131smen de olsa devam etmektedir; ancak d\u0131\u015fa yar\u0131 a\u00e7\u0131k ya da a\u00e7\u0131k yerle\u015fim birimlerinde geli\u015fim \u00e7abalar\u0131n\u0131n etkileri g\u00f6r\u00fclmektedir (Kara, 1997: 87- 90).<\/p>\n K\u00fclt\u00fcrel de\u011ferlerin aktar\u0131m\u0131ndaki pop\u00fcler k\u00fclt\u00fcr, genelde varo\u015flar\u0131n ya da folk k\u00fclt\u00fcr\u00fcnden kopmu\u015f halk\u0131n k\u00fclt\u00fcr\u00fc olarak g\u00f6r\u00fclmektedir. Pop\u00fcler k\u00fclt\u00fcr yaln\u0131zca varo\u015flarla s\u0131n\u0131rlanan bir k\u00fclt\u00fcrel yap\u0131 de\u011fil, ayn\u0131 zamanda belli davran\u0131\u015f kal\u0131plar\u0131na da add\u0131r. Pop\u00fcler k\u00fclt\u00fcr asl\u0131nda onu haz\u0131rlay\u0131p sunanlar\u0131 da etkiler. Rol\u00fc g\u00fcnden g\u00fcne artan kitle ileti\u015fim ara\u00e7lar\u0131, y\u00fcksek ve a\u015fa\u011f\u0131 tabakalar aras\u0131ndaki k\u00fclt\u00fcrel ili\u015fkileri, etkili bir \u015fekilde de\u011fi\u015ftirerek pop\u00fcler gruplar\u0131n olu\u015fmas\u0131na neden olmaktad\u0131r. Bu k\u00fclt\u00fcr y\u00fcksek k\u00fclt\u00fcrden izler ta\u015f\u0131makla birlikte; folk inan\u00e7lar\u0131n\u0131, y\u00f6resel geleneklerdeki pratikleri ve nesneleri, politik ve ticari merkezlerde ortaya \u00e7\u0131km\u0131\u015f pratikleri ve nesneleri de i\u00e7ermektedir. Kitle k\u00fclt\u00fcr\u00fcyle de etkile\u015fimde oldu\u011fu i\u00e7in, aktar\u0131m\u0131nda dolayl\u0131 olarak teknolojiden de faydalan\u0131lmaktad\u0131r. Hatta, folk ve y\u00fcksek k\u00fclt\u00fcrleri y\u0131pratt\u0131\u011f\u0131na inan\u0131lan end\u00fcstri, pop\u00fcler k\u00fclt\u00fcr\u00fcn \u00f6n ko\u015fulu olarak kabul edilmektedir (Kara, 1997: 87- 90).<\/p>\n K\u00f6yl\u00fcl\u00fc\u011f\u00fcn yava\u015f yava\u015f ortadan kalkmas\u0131yla bir bilim dal\u0131 olarak folklorun da sonunun geldi\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcrken, \u00f6nce k\u00f6yden kente ta\u015f\u0131nan ve varo\u015flarda ya\u015fayan geleneksel k\u00fclt\u00fcr, sonra da do\u011frudan kent k\u00fclt\u00fcr\u00fc folklorcular\u0131n\u0131n dikkatini \u00e7ekmi\u015ftir. B\u00f6ylece halkbilimciler i\u00e7in kentlerde, fabrika folkloru, medya-halk k\u00fclt\u00fcr\u00fc ili\u015fkisi, kitle k\u00fclt\u00fcr\u00fc gibi bir \u00e7ok yeni \u00e7al\u0131\u015fma alan\u0131n\u0131n do\u011fdu\u011fu fark edilerek yepyeni ufuklar ke\u015ffedilmi\u015ftir. (Cengiz, 1996:158). Bu ufuklar, folk k\u00fclt\u00fcr\u00fc yan\u0131nda, pop\u00fcler, arabesk ve kitle k\u00fclt\u00fcrlerini de halkbilimcilerin \u00e7al\u0131\u015fma alanlar\u0131 i\u00e7ine sokmu\u015ftur.<\/p>\n Folk k\u00fclt\u00fcr\u00fcn\u00fcn kaynakl\u0131k etti\u011fi, zaman i\u00e7ersinde ise kent ya\u015fam\u0131n\u0131n etkisiyle pop\u00fcler k\u00fclt\u00fcrle bi\u00e7imlenmeye ba\u015flayan arabesk k\u00fclt\u00fcr, geleneklerin de\u011fi\u015fiminde kent ya\u015fam\u0131n\u0131n, ekonominin, toplumsal ili\u015fkilerin etkilerini incelemeye olanak tan\u0131yacak bir yap\u0131s\u0131n\u0131n olmas\u0131ndan dolay\u0131, ayr\u0131ca halk\u0131n yarat\u0131c\u0131, k\u00fclt\u00fcr\u00fc bi\u00e7imleyici, y\u00f6nlendirici g\u00fcc\u00fcn\u00fcn bir g\u00f6stergesi olmas\u0131 a\u00e7\u0131s\u0131ndan, halkbilimi ara\u015ft\u0131rmalar\u0131nda \u00f6nemdir. Kitle k\u00fclt\u00fcrlerine ve pop\u00fcler k\u00fclt\u00fcre ra\u011fmen arabesk k\u00fclt\u00fcr, T\u00fcrkiye’ye \u00f6zg\u00fc olup, pop\u00fcler k\u00fclt\u00fcr\u00fcn asl\u0131nda, ait oldu\u011fu toplum bireylerince bi\u00e7imlenebilece\u011fini g\u00f6stermektedir. Pop\u00fcler k\u00fclt\u00fcr kimi zaman bir ba\u015fkald\u0131r\u0131, kimi zaman da yazg\u0131ya boyun e\u011fmeye d\u00f6n\u00fc\u015febiliyor. Pop\u00fcler k\u00fclt\u00fcr hayat\u0131n i\u00e7inde s\u0131n\u0131rlar\u0131 marjinal bir alan olmaktan \u00e7\u0131karak yayg\u0131nla\u015farak merkezile\u015fti. Pop\u00fcler k\u00fclt\u00fcr\u00fcn \u00f6ne \u00e7\u0131k\u0131\u015f\u0131 hayat\u0131n de\u011fi\u015fmesiyle ilgilidir. Pop\u00fcler k\u00fclt\u00fcr \u015fehirden end\u00fcstrile\u015fmeden ileri teknolojiden, elektronikten beslenmektedir. Pop\u00fcler k\u00fclt\u00fcr ve onu var eden bu dinamiklerden ba\u011f\u0131ms\u0131z olamayan hayat\u0131m\u0131z da ona kay\u0131ts\u0131z kalam\u0131yor. Pop\u00fcler k\u00fclt\u00fcr de\u011fi\u015fen hayat de\u011ferleriyle kimi zaman baya\u011f\u0131la\u015f\u0131yor. Art\u0131k pop\u00fcler k\u00fclt\u00fcr a\u015fa\u011f\u0131lanm\u0131yor. Burada insanlar\u0131n bast\u0131r\u0131lm\u0131\u015f duygular\u0131n\u0131, \u00f6rt\u00fck \u00f6zlemlerini, arzular\u0131n\u0131, \u00f6fkelerini g\u00f6r\u00fcyoruz. Pop\u00fcler k\u00fclt\u00fcrde baya\u011f\u0131l\u0131k, s\u0131radanl\u0131kla ya\u015fanan k\u00fclt\u00fcr aras\u0131ndaki ince \u00e7izgiye dikkat etmek gerekir (Kara, 1997: 87- 90).<\/p>\n H\u0131zla yayg\u0131nla\u015f\u0131p benimsenen pop\u00fcler ve arabesk k\u00fclt\u00fcr bir taban hareketidir. Arabesk k\u00fclt\u00fcr, se\u00e7kinci olmayan, a\u015fa\u011f\u0131dan yukar\u0131ya bir k\u00fclt\u00fcr hareketlenmesidir. 1950’lerden sonraki kentsel geli\u015fmelerin bir \u00fcr\u00fcn\u00fc olan arabesk k\u00fclt\u00fcr\u00fcn temsilcisi olan m\u00fczi\u011fin kitlelerce dinlenip kasetlerinin al\u0131nmas\u0131yla kitlesel k\u00fclt\u00fcrel bi\u00e7imlenme olu\u015fmu\u015ftur (\u00d6zbek, 1994:25).<\/p>\n Pop\u00fcler ve arabesk k\u00fclt\u00fcrler, kaynaklar\u0131ndan biri olan folk k\u00fclt\u00fcr\u00fcne ait bireyleri oldu\u011fu kadar, bi\u00e7imlenmelerine neden olan kentte ya\u015fayan bireyleri de etkilemektedir (Kara, 1997:41-45). Pop\u00fcler k\u00fclt\u00fcr\u00fc en iyi vurgulayan arabesk k\u00fclt\u00fcr, kente ta\u015f\u0131nm\u0131\u015f k\u00f6y k\u00fclt\u00fcr\u00fc de\u011fildir. Kent k\u00fclt\u00fcr\u00fcn\u00fcn bireylerinin sosyo-psikolojik \u00f6zelliklerinin bir g\u00f6stergesi olarak olu\u015fmu\u015f bir k\u00fclt\u00fcrel yap\u0131d\u0131r. Pop\u00fcler k\u00fclt\u00fcr ortam\u0131n\u0131n bireyleri benzer ya\u015fam bi\u00e7imini payla\u015fmalar\u0131yla bir kitle olu\u015fturmaktad\u0131rlar.<\/p>\n Pop\u00fcler k\u00fclt\u00fcr bir ulusun ulus olarak tan\u0131mlanmas\u0131 sa\u011flayan k\u00fclt\u00fcr \u00f6gelerinden biridir. Pop\u00fcler k\u00fclt\u00fcr\u00fcn di\u011fer k\u00fclt\u00fcr \u00f6geleri gibi k\u00fcreselle\u015ftirilmesi hedeflenmedi\u011fi takdirde Bat\u0131ya y\u00f6nelen, k\u00fcreselle\u015fmenin etkisiyle k\u00fclt\u00fcr\u00fcn tek tiple\u015fmesi etkisiyle tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya bulunan T\u00fcrk k\u00fclt\u00fcr\u00fc her ge\u00e7en g\u00fcn planl\u0131 bir \u015fekilde i\u015flenip empoze edilen Bat\u0131 k\u00fclt\u00fcr\u00fc kar\u015f\u0131s\u0131nda kendi k\u00fclt\u00fcr\u00fcn\u00fc korumakta zorlanacakt\u0131r.<\/p>\n Halk olduk\u00e7a pop\u00fcler k\u00fclt\u00fcr yeni boyutuyla s\u00fcrecektir. Bu k\u00fclt\u00fcrlerin, net s\u0131n\u0131rlar\u0131 \u00e7izilemez. Birbirlerinden belirgin ayr\u0131lm\u0131\u015f \u00f6zellikleri yoktur. Kent ya\u015fam\u0131n\u0131n, end\u00fcstriyel geli\u015fimin h\u0131zla toplumun her kesiminde etkili olmaya ba\u015flamas\u0131, insanlar aras\u0131nda benzer k\u00fclt\u00fcrel \u00f6zelliklerin g\u00f6r\u00fclmesine neden olmaktad\u0131r. Se\u00e7ilmi\u015f pop\u00fcler k\u00fclt\u00fcr de\u011ferleri b\u00fct\u00fcn insanl\u0131\u011f\u0131n ortak mal\u0131 haline getirilebilir mi? B\u00f6yle bir pop\u00fcler k\u00fclt\u00fcr\u00fcn b\u00f6lgesel k\u00fclt\u00fcr duvarlar\u0131n\u0131 a\u015farak k\u00fcreselle\u015fmesi, bu mitin yap\u0131s\u0131ndan kaynaklanmas\u0131 kadar iyi kurgulanm\u0131\u015f \u00e7a\u011fda\u015fla\u015ft\u0131rma stratejisinin eseridir.<\/p>\n De\u011fi\u015fen ve ilerleyen teknolojiye ra\u011fmen, de\u011fi\u015fmeyen bir\u00e7ok \u015feyin varl\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Bunlardan biri de pop\u00fcler k\u00fclt\u00fcrd\u00fcr. Pop\u00fcler k\u00fclt\u00fcr ulus olarak kimli\u011fimizi olu\u015fturan ve tan\u0131mlayan temellerden biridir. Pop\u00fcler k\u00fclt\u00fcr\u00fc kar\u015f\u0131 \u00e7\u0131kma reddetme yerine bir ulusal k\u00fclt\u00fcr \u00f6gesi olarak ulusaldan k\u00fcresele do\u011fru yayma \u00e7abas\u0131 i\u00e7inde olmal\u0131y\u0131z. Y\u0131llarca arabesk pop\u00fcler k\u00fclt\u00fcne konan tav\u0131r g\u00fcn\u00fcm\u00fczde yumu\u015fam\u0131\u015ft\u0131r. Hatta geni\u015f kitleler i\u00e7inde kendine yer bulmaya ba\u015flam\u0131\u015ft\u0131r. Pop\u00fcler k\u00fclt\u00fcr\u00fcn toplumlar\u0131 bir araya getiren en belirgin k\u00fclt\u00fcrlerden biri oldu\u011fu g\u00f6zlenmi\u015ftir. Pop\u00fcler k\u00fclt\u00fcr halk\u0131n ihtiyac\u0131ndan kaynaklanm\u0131\u015ft\u0131r.<\/p>\n Arabesk farkl\u0131 bir \u00e7evrede kimlik ve stat\u00fc edinme iste\u011fidir. Arabesk hayat\u0131n her alan\u0131na sokulmaya ba\u015flam\u0131\u015ft\u0131r. Arabesk b\u00fcy\u00fck \u015fehirlerin kenar mahallelerinde tutunma sava\u015f\u0131 veren insanlar\u0131n ya\u015fama bi\u00e7imlerinden kesitler sunar. Arabesk, \u00e7a\u011fa ayak uyduramam\u0131\u015f eski \u015fehir ya\u015fama bi\u00e7imiyle, g\u00fcn\u00fcm\u00fcz geleneklerini temsil eder. Arabesk yaln\u0131zca bir k\u00fclt\u00fcre de\u011fil, ayn\u0131 zamanda toplumun her tabakas\u0131nda g\u00f6r\u00fclebilen baz\u0131 davran\u0131\u015f kal\u0131plar\u0131na da ad olmu\u015ftur. Arabesk ya\u015fam\u0131m\u0131z\u0131n her noktas\u0131na yerle\u015fmi\u015ftir. G\u00fcn\u00fcm\u00fczde otantik halk geleneklerinin metropollere veya se\u00e7kin k\u00fclt\u00fcre ta\u015f\u0131nmas\u0131 ya da kitle k\u00fclt\u00fcr\u00fcn\u00fcn k\u00f6y insanlar\u0131n\u0131n g\u00fcndelik ya\u015famlar\u0131nda da etkili olmaktad\u0131r.<\/p>\n Yeni uygarl\u0131k anlay\u0131\u015f\u0131 toplumda ciddi bir sinerjiye yol a\u00e7m\u0131\u015ft\u0131r. Uygarl\u0131k herhangi bir topluma ait de\u011fildir. Aksine insanl\u0131\u011f\u0131n ortak mal\u0131d\u0131r. Uygarl\u0131\u011f\u0131n gelmi\u015f oldu\u011fu \u015fu anki durum Avrupa’n\u0131n insanl\u0131k tarihinde \u00e7ok k\u00fc\u00e7\u00fck bir s\u00fcre olan birka\u00e7 y\u00fczy\u0131ll\u0131k katk\u0131s\u0131yla a\u00e7\u0131klanamaz. Uygarl\u0131k, T\u00fcrklerin ve di\u011fer geli\u015fmekte olan \u00fclkelerin de yap\u0131m\u0131na kat\u0131ld\u0131\u011f\u0131 ortak bir s\u00fcre\u00e7tir.<\/p>\n \u00dclkenin d\u0131\u015fa a\u00e7\u0131l\u0131m\u0131nda \u00f6nemli bir rol oynayan turizm sekt\u00f6r\u00fcnde de b\u00fcy\u00fck bir at\u0131l\u0131m ya\u015fanm\u0131\u015ft\u0131r: T\u00fcm bu geli\u015fme \u015fehirle\u015fme ve demokratikle\u015fmeye de yans\u0131m\u0131\u015f ve T\u00fcrkiye’de toplumsal yap\u0131da da ciddi de\u011fi\u015fiklikler ya\u015fanm\u0131\u015ft\u0131r. Ekonomik kalk\u0131nman\u0131n en \u00f6nemli etkilerinden biri de d\u0131\u015f d\u00fcnyaya a\u00e7\u0131l\u0131m olmu\u015ftur. \u0130hracat-ithalat ve turizm sayesinde d\u00fcnya ile kar\u015f\u0131l\u0131kl\u0131 k\u00fclt\u00fcrel, ekonomik ve siyasi al\u0131\u015f-veri\u015f artm\u0131\u015f, bu durum da ka\u00e7\u0131n\u0131lmaz olarak d\u0131\u015f politikaya yans\u0131m\u0131\u015ft\u0131r. K\u00fcreselle\u015fmeyle d\u00fcnyaya sunulan k\u00fclt\u00fcr \u00f6geleri \u00e7a\u011fda\u015f insan\u0131n ya\u015fam\u0131 ve gereksinimleri g\u00f6z \u00f6n\u00fcne al\u0131narak adeta pazarlanmaktad\u0131r. Bu t\u00fcketim toplumu yaratmak \u00e7abas\u0131yla yap\u0131lsa da ba\u015f d\u00f6nd\u00fcr\u00fcc\u00fc bir h\u0131zla yay\u0131lmaktad\u0131r. Bu s\u00fcre\u00e7te T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fc d\u00fcnyaya nas\u0131l sunar\u0131z sorusunun yan\u0131tlar\u0131 aranmal\u0131, \u00e7a\u011f\u0131n sanat, \u00fcretim t\u00fcketim al\u0131\u015fkanl\u0131klar\u0131 incelenmelidir. K\u00fcreselle\u015fme olgusuyla ya\u015fad\u0131\u011f\u0131m\u0131z \u00e7a\u011f\u0131n ger\u00e7e\u011fi olarak ortaya \u00e7\u0131kan pop\u00fcler T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn d\u00fcnya k\u00fclt\u00fcrlerine nas\u0131l etki edece\u011fi ve ne t\u00fcr katk\u0131lar yapabilece\u011fini tart\u0131\u015farak \u00e7\u00f6z\u00fcm \u00f6nerileri getirmeliyiz.<\/p>\n Tan\u0131tma, bir \u00fclkenin kamuoyunda olumlu bir imaj yaratmak amac\u0131yla \u00e7e\u015fitli ileti\u015fim tekniklerinden yararlanarak a\u00e7\u0131k, s\u00fcrekli ve yo\u011fun \u015fekilde y\u00fcr\u00fct\u00fclen bilgilendirme faaliyetleridir (Hac\u0131o\u011flu, 1992 : 125 ). D\u0131\u015f tan\u0131t\u0131m \u00fclke hakk\u0131nda olumlu bir imaj olu\u015fturmak, varsa yanl\u0131\u015f d\u00fc\u015f\u00fcnce ve \u00f6n yarg\u0131lar\u0131 ortadan kald\u0131rmak, b\u00fct\u00fcn bunlar\u0131n sonucunda da bir \u00f6l\u00e7\u00fcde de olsa ekonomik kazan\u00e7 sa\u011flamak amac\u0131yla reklam, halkla ili\u015fkiler, propaganda ve enformasyon gibi y\u00f6ntemler kullanarak, hedef kitlelere y\u00f6neltilen ayd\u0131nlat\u0131c\u0131 faaliyetler olarak tan\u0131mlanmaktad\u0131r.<\/p>\n T\u00fcrk k\u00fclt\u00fcr hayat\u0131nda yer tutmu\u015f ve toplumca benimsenmi\u015f k\u00fclt\u00fcr \u00f6gelerini ya\u015fatarak, \u00e7a\u011fda\u015fla\u015ft\u0131rarak, k\u00fcreselle\u015ftirerek k\u00fcresel d\u00fcnyada yer almas\u0131 i\u00e7in \u00e7aba g\u00f6stermek zorunday\u0131z. Marka yaratma stratejileri geli\u015ftirmek durumunday\u0131z.<\/p>\n K\u00fclt\u00fcrler aras\u0131 etkile\u015fim d\u00fczleminde, kavramsal etkile\u015fimin s\u0131n\u0131rl\u0131 bir entelekt\u00fcel grup i\u00e7inde ger\u00e7ekle\u015fti\u011fi, buna kar\u015f\u0131l\u0131k, s\u00f6zel k\u00fclt\u00fcrel dokuda ulusal kal\u0131t aktarmalar\u0131n\u0131n imgeler, motifler, kal\u0131plar arac\u0131l\u0131\u011f\u0131 ile yap\u0131ld\u0131\u011f\u0131, k\u00fclt\u00fcrden k\u00fclt\u00fcre bak\u0131\u015f\u0131 yans\u0131tan “yarat\u0131lm\u0131\u015f imajlar” dikkate al\u0131nd\u0131\u011f\u0131nda daha iyi de\u011ferlendirilecektir (\u00d6zt\u00fcrk,1999:21). Bu nedenle, sunulacak \u00fcr\u00fcnde, ticari i\u015flevsellik ve imgesellik vurgusunu dikkate alan planlamalar yap\u0131lmal\u0131d\u0131r. Ulusal kal\u0131t\u0131 k\u00fcresele oldu\u011fu gibi sunmak, hi\u00e7bir \u015feyi sunamamak demektir.<\/p>\n Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri hayat\u0131n b\u00fct\u00fcn\u00fcnde yer alan ulusal k\u00fclt\u00fcr \u00f6geleri olarak her an kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. 20. y\u00fczy\u0131lda sanayile\u015fme sonucunda \u00fcr\u00fcnlerin pazarlanabilmesi i\u00e7in reklam olgusu b\u00fct\u00fcn d\u00fcnyada insanlar\u0131n hayat\u0131na girmi\u015ftir. \u0130nsanlar\u0131 pazarlanan \u00fcr\u00fcnleri almaya ikna etmek i\u00e7in hedef kitlenin de\u011ferleri ve kabulleri daima \u00f6ncelikle tespit edilmekte ve reklam kampanyas\u0131 buna g\u00f6re d\u00fczenlenmektedir.<\/p>\n Halkla ili\u015fkiler, \u00fcr\u00fcnler, insanlar, mekanlar, fikirler, faaliyetler, organizasyonlar ve hatta toplumlar ile ilgili olarak kullan\u0131labilir. \u00dclkeler halkla ili\u015fkileri daha fazla turist ve yabanc\u0131 yat\u0131r\u0131mc\u0131 \u00e7ekmek, uluslararas\u0131 destek sa\u011flamak amac\u0131 ile kullan\u0131labilirler.<\/p>\n Modern toplumlarda t\u00fcketimi zorunluluk haline getirilen pop\u00fcler k\u00fclt\u00fcr, uyand\u0131r\u0131lm\u0131\u015f taleplere g\u00f6re bi\u00e7imlendirilir. Pop\u00fcler k\u00fclt\u00fcr, bu y\u00f6n\u00fc ile medyatiktir. B\u00fct\u00fcn bunlar\u0131n nedeni, televizyonlar\u0131n pop\u00fcler k\u00fclt\u00fcr \u00f6\u011felerinin en b\u00fcy\u00fck pazarlay\u0131c\u0131s\u0131 olmas\u0131d\u0131r.<\/p>\n Pop\u00fcler k\u00fclt\u00fcr, kitle k\u00fclt\u00fcr\u00fc, arabeski, dolmu\u015f m\u00fczi\u011fi, gazetesi, dergisi, radyosu, televizyonu, sinemas\u0131, oyunu, oyunca\u011f\u0131, \u00f6zlemleri, sevgileri, nefretleri, umutlar\u0131, h\u0131rslar\u0131, heyecanlar\u0131, neyi sevip neyi sevmedikleri (modas\u0131), kitle halinde ticari ama\u00e7larla ve stat\u00fckoyu koruma ve arzu edilen \u015fekilde y\u00f6n verme \u00e7abalar\u0131 \u00e7er\u00e7evesi i\u00e7inde d\u00f6ner durur. Pop\u00fcler k\u00fclt\u00fcr sadece belli mallar\u0131, kullan\u0131\u015flar\u0131, etkinlikleri pop\u00fcler yapmaz, bunlarla birlikte gelen, bunlarla i\u00e7 i\u00e7e olan belli d\u00fcnya g\u00f6r\u00fc\u015fleri ve d\u00fc\u015f\u00fcn\u00fc bi\u00e7imlerini da pop\u00fclerle\u015ftirmeye \u00e7al\u0131\u015f\u0131r.<\/p>\n Sonu\u00e7:<\/p>\n Pop\u00fcler k\u00fclt\u00fcr\u00fcn d\u00fcnya k\u00fclt\u00fcrlerine etki edip katk\u0131 sa\u011flamas\u0131 i\u00e7in yap\u0131lmas\u0131 gerekenleri \u015f\u00f6ylece s\u0131ralayabiliriz.<\/p>\n Pop\u00fcler k\u00fclt\u00fcr ait oldu\u011fu toplumda bi\u00e7imlenir ve end\u00fcstrile\u015fme, teknoloji ve elektronikten beslenir. Bu nedenle d\u00fcnya k\u00fclt\u00fcr\u00fcne katk\u0131 sa\u011flamas\u0131 i\u00e7in kitle ileti\u015fim ara\u00e7lar\u0131ndan yararlan\u0131lmal\u0131d\u0131r. Pop\u00fcler k\u00fclt\u00fcr, dinamik toplumsal ileti\u015fim ili\u015fkilerinin bir par\u00e7as\u0131 alttan \u00fcste k\u00fclt\u00fcr hareketlenmesidir. Bu nedenle etkisi g\u00f6z ard\u0131 edilmemelidir. Bu k\u00fclt\u00fcre yozla\u015fma olarak yakla\u015fmamal\u0131d\u0131r. \u00d6ncelikte \u00fclke kamuoyuna bu anlat\u0131lmal\u0131d\u0131r. Medya, stratejileri yanl\u0131\u015f anlatt\u0131\u011f\u0131 gibi \u00e7arp\u0131k olu\u015fumlar\u0131 k\u00f6r\u00fcklemektedir.<\/p>\n Bili\u015fim ve bilgisayar teknolojileri geli\u015ftik\u00e7e k\u00fclt\u00fcrel de\u011fi\u015fim h\u0131zlanmaktad\u0131r. K\u00fcreselle\u015fmeden yak\u0131nma yerine onun yay\u0131lma y\u00f6ntemleri kullan\u0131larak \u015fe\u00e7ilmi\u015f pop\u00fcler k\u00fclt\u00fcr \u00f6geleri \u00f6nce yurt i\u00e7inde yayg\u0131nla\u015ft\u0131r\u0131l\u0131p k\u00fcreselle\u015fmenin k\u00fclt\u00fcr\u00fc etkilemesinden korumal\u0131d\u0131r.<\/p>\n K\u00fcreselle\u015fmenin d\u00fcnya k\u00fclt\u00fcr\u00fcn\u00fc tek tip haline getirmesi olgusuna kar\u015f\u0131 se\u00e7ilmi\u015f pop\u00fcler k\u00fclt\u00fcr \u00f6gelerinin i\u015flenip \u00f6nce yurt i\u00e7inde sonra da d\u00fcnya k\u00fclt\u00fcr\u00fcne sunulmas\u0131 gerekir. K\u00fclt\u00fcre yabanc\u0131la\u015fmay\u0131 \u00f6nlemenin tek yolu ulusal halk k\u00fclt\u00fcr\u00fc de\u011ferlerine sahip \u00e7\u0131kmakt\u0131r. Markala\u015fmada ticari kayg\u0131larla yabanc\u0131la\u015fma yerine yerli \u00f6gelere yer verilmelidir. \u0130\u00e7te ve d\u0131\u015fta hedef kitle halk oldu\u011fu zaman ona ula\u015fma onu etkileme yolu pop\u00fcler k\u00fclt\u00fcrden ge\u00e7er.<\/p>\n Geleneksel pop\u00fcler k\u00fclt\u00fcr \u00e7o\u011funlukla egemenli\u011fe kar\u015f\u0131 direnenlerin direni\u015f k\u00fclt\u00fcr\u00fcyd\u00fc; ezilenlerin daha iyi d\u00fcnya umutlar\u0131n\u0131n, bu y\u00f6nde direni\u015flerinin ve m\u00fccadelelerinin ifadesiydi. K\u00f6ro\u011flu Destan\u0131, \u00c7ak\u0131rcal\u0131 Mehmet Efe hikayesi, Yunus Emre, Anadolu a\u011f\u0131tlar\u0131, a\u011falara ve pa\u015falara kar\u015f\u0131 direnen efelerin, \u00e7obanlar\u0131n, yoksullar\u0131n da\u011fa \u00e7\u0131k\u0131\u015f ve sevgililerini ka\u00e7\u0131r\u0131\u015f \u00f6yk\u00fcleri gibi. Pop\u00fcler k\u00fclt\u00fcr muhalefet karakterini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kaybetti. Pop\u00fcler k\u00fclt\u00fcr, kitle ileti\u015fim ara\u00e7lar\u0131yla y\u00f6neltilen kitle k\u00fclt\u00fcr\u00fc i\u00e7ine \u00e7\u00f6kertildi.<\/p>\n T\u00fcrkiye\u2019de pop\u00fcler k\u00fclt\u00fcrle ilgili inceleme alan\u0131 epey zengindir. D\u00fcnya ekonomik d\u00fczeninin bask\u0131s\u0131 alt\u0131nda h\u0131zla geli\u015fmektedir. \u00d6zellikle ileti\u015fim teknolojisi, \u00fcr\u00fcnleri, onlar\u0131n getirdi\u011fi pop\u00fcler k\u00fclt\u00fcr ve \u00fclkemizin her k\u00f6\u015fesinde s\u00fcregelen her y\u00f6renin pop\u00fcler k\u00fclt\u00fcrleri incelemeye de\u011ferdir. \u00d6rne\u011fin en eski, s\u00fcrekli ve yayg\u0131n olan halk k\u00fclt\u00fcr\u00fc \u00f6gelerinden hanlar, kervansaraylar, kahvehaneler \\ k\u0131raathaneler, \u015fehirlerde bir zamanlar yayg\u0131n olan fakat gittik\u00e7e yok olmaya y\u00fcz tutan mahalle, kom\u015fuluk, Tanr\u0131 misafirli\u011fi, t\u00fcrk\u00fcler, a\u011f\u0131tlar, gazeller, destanlar, dolmu\u015f m\u00fczikleri, arabeskler, davullu zurnal\u0131 k\u00f6y d\u00fc\u011f\u00fcnleri, ba\u015fl\u0131k, g\u00f6r\u00fcc\u00fcl\u00fck; k\u00fclhanbeylik, meyhaneler, piknikler, oyunlar, t\u00fcrbeler, mum yakmalar, muska yazmalar, \u015feytan ta\u015flamalar, hamam, k\u00f6y ve k\u00f6yl\u00fc ve buna benzer se\u00e7ilmi\u015f pop\u00fcler k\u00fclt\u00fcr de\u011ferlerini ele al\u0131p i\u015fleyerek b\u00fct\u00fcn insanl\u0131\u011f\u0131n ortak mal\u0131 yapma \u00e7abas\u0131 i\u00e7inde olmal\u0131y\u0131z.<\/p>\n <\/span>KAYNAK\u00c7A Prof. Dr. Erman Artun Çukurova Üniversitesi Türkoloji Araştırmaları Merkezi Kültür, insanlığın ortak mirasıdır. Her millet; dil, kültür, tarih mirasıyla dünyada yerini alır. Bireylerin kökleşmesini ve toplumsallaşmasını sağlayan kültür mirasları geçmişin tanıklarıdır. Bu yönleriyle geleceğin şekillenmesinde etkindirler. Sosyal yapı, ait olduğu toplumun kültür ögeleriyle şekillenir. Sosyal yapı, bir değerler ve kurumlar bütününün meydana getirdiği, gelişme özelliği […]<\/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-7768","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\/7768","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=7768"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7768\/revisions"}],"predecessor-version":[{"id":7770,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7768\/revisions\/7770"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=7768"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=7768"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=7768"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nD\u0131\u015f tan\u0131t\u0131m turizm a\u00e7\u0131s\u0131ndan \u00f6nemlidir. \u0130nsanlar\u0131n ilgilerini bir \u00fclkenin, b\u00f6lgenin mal ve hizmetleri \u00fczerine \u00e7ekmek, onlara bu konuda bilgi vermek, e\u011fitmek, baz\u0131 telkinlerde bulunarak haf\u0131zada bir imaj yaratmak, zihinlerde bir inan\u00e7 meydana getirmek suretiyle turistik mal ve hizmetleri sat\u0131n almaya y\u00f6neltmek, b\u00f6ylece, k\u0131smen sosyal fakat sonu\u00e7ta ekonomik \u00e7\u0131kara ula\u015fmak i\u00e7in yararlan\u0131lan teknikler b\u00fct\u00fcn\u00fcd\u00fcr (Oral 1994:12). D\u0131\u015f tan\u0131t\u0131m sayesinde insanlar\u0131n dikkatini turistik mal ve hizmetlerin \u00fczerine \u00e7ekme, onlara bu mal ve hizmetlerin fiyatlar\u0131, \u00f6zellikleri, kaliteleri gibi konularda bilgi verme, telkinde bulunma ve bunun sonucunda da hedef kitle veya kitlelerin nezdinde olumlu bir imaj yaratma \u015fans\u0131na sahip olunabilmektedir.<\/p>\n
\nARTUN<\/b>, Erman (1996), G\u00fcn\u00fcm\u00fczde Adana \u00c2\u015f\u0131kl\u0131k Gelene\u011fi (1966-1996) ve \u00c2\u015f\u0131k Feymani, Adana Valili\u011fi \u0130l K\u00fclt\u00fcr M\u00fcd\u00fcrl\u00fc\u011f\u00fc Yay\u0131nlar\u0131, Adana.
\nBALIK\u00c7I<\/b>, G\u00fclsen (1998), Se\u00e7im Propagandalar\u0131nda ve Toplumsal Kalk\u0131nmada Halk K\u00fclt\u00fcr\u00fcn\u00fcn \u00d6nemi, Folklor\/Edebiyat, S.16, Yeni Do\u011fu\u015f Matbaas\u0131, Ankara.
\nCENG\u0130Z<\/b>, Serpil (1997), Alan, Zaman, Kurallar ve Ama\u00e7 \u00c7er\u00e7evesinde Oyunun Niteli\u011fi \u00dczerine, Folklor\/Edebiyat, S.2, \u0130stanbul.
\nERG\u0130NER<\/b>, G\u00fcrb\u00fcz (2002), K\u00fcreselle\u015fme ve Geleneksel K\u00fclt\u00fcr (Bilimsel Bulgular\u0131n Anlams\u0131zla\u015fmas\u0131), VI. Milletleraras\u0131 T\u00fcrk Halk K\u00fclt\u00fcr\u00fc Kongresi K\u00fcreselle\u015fme ve Geleneksel K\u00fclt\u00fcr Seksiyon Bildirileri, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, Ankara.
\nG\u00dcVEN\u00c7<\/b>, Bozkurt (1993), T\u00fcrk Kimli\u011fi, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, Ankara.
\nKARA<\/b>, \u00c7i\u011fdem (1997), Halk Bilimi ve Folk Pop\u00fcler Kitle Se\u00e7kin K\u00fclt\u00fcrleri, Folklor\/Edebiyat, S.9, \u0130stanbul.
\nKONGAR<\/b>, Emre (1997), K\u00fcreselle\u015fme ve K\u00fclt\u00fcrel Farkl\u0131l\u0131klar \u00c7er\u00e7evesinde Ulusal K\u00fclt\u00fcr, www.kongar.org\/makaleler.
\nO\u011eUZ<\/b>, M. \u00d6cal (2001), K\u00fcreselle\u015fme ve Ulusal Kal\u0131t Kavramlar\u0131 Aras\u0131nda T\u00fcrk Halkbilimi, Milli Folklor, S.50, Feryal Matbaac\u0131l\u0131k, Ankara.
\nORAL<\/b>, \u00dcnver (1994), Karag\u00f6z Perde Gazelleri, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131, Ankara.
\n\u00d6ZBEK<\/b>, M. (1994), Pop\u00fcler K\u00fclt\u00fcr ve Orhan Gencebay Arabeski, \u015eefik Matbaas\u0131, \u0130stanbul.
\n\u00d6ZT\u00dcRK<\/b>, \u0130smail (1999), T\u00fcrkiye\u2019de El Hal\u0131c\u0131l\u0131\u011f\u0131n\u0131n Ara\u015ft\u0131r\u0131lmas\u0131nda De\u011ferlendirme \u00d6l\u00e7\u00fctleri ve Halkbilimsel Bilgilerin \u00d6nemi, Y.A.Y. 2000\u2019li Y\u0131llarda T\u00fcrkiye\u2019de Geleneksel El Sanatlar\u0131n\u0131n Sanatsal, Tasar\u0131msal ve Ekonomik Boyutu Sempozyumu Bildirileri, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 yay\u0131nlar\u0131, Ankara.
\nSANTINO<\/b>, Jack (1997), Pop\u00fcler K\u00fclt\u00fcr ve Folklor, Folklor\/Edebiyat, S.12, \u0130stanbul.
\nTURAL<\/b>, Sad\u0131k Kemal (1994), K\u00fclt\u00fcrel Kimlik \u00dczerine D\u00fc\u015f\u00fcnceler, Ankara.
\nYILMAZ<\/b>, \u015eirin (1994), Prof. Dr. Umay G\u00fcnay, \u0130lk Halkbilim \u00c7al\u0131\u015fmalar\u0131 \u00dczerine Bir Konu\u015fma, Milli Folklor, S.22, Feryal Matbaas\u0131, Ankara.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"