Medine-i M\u00fcnevvere\u2019de; nurland\u0131r\u0131lm\u0131\u015f bir \u015fehir ortam\u0131nda geli\u015fip serpilen ve \u0130sl\u00e2m\u00ee hayat\u0131n ta kendisi olan \u0130sl\u00e2m\u00ee k\u00fclt\u00fcr, Osmanl\u0131\u2019da 3. Selim\u2019le ba\u015flay\u0131p Tanzimat, Me\u015frutiyet, Cumhuriyet \u00e7izgisinde seyreden modernle\u015fme s\u00fcrecinde ta\u015fraya \u00e7ekildi. Daha do\u011frusu \u00e7ekilmek zorunda kald\u0131. \u00c7\u00fcnk\u00fc, kendi kendine yabanc\u0131la\u015fm\u0131\u015f; oryantalistle\u015fmi\u015f modernlerimiz ve modernle\u015ftiricilerimiz nezdinde din art\u0131k geri ve \u00e7a\u011fd\u0131\u015f\u0131yd\u0131. O g\u00fcnden beri, d\u0131\u015far\u0131ya kapal\u0131 ve kendi i\u00e7inde de\u011fi\u015fmeyen bu k\u00fclt\u00fcrel \u00e7evre taraf\u0131ndan \u00fcretiliyor, bu toplumun i\u00e7inde olu\u015fuyor ve bi\u00e7imleniyor. \u0130sl\u00e2m\u00ee kesim ta\u015fra zevksizli\u011fin \u00fcretti\u011fi, \u0130sl\u00e2m\u00ee oldu\u011fu addedilen bu k\u00fclt\u00fcrel \u00e7emberin i\u00e7inde soluk al\u0131p veriyor. H\u00e2linden \u015fik\u00e2yet\u00e7i oldu\u011fu da s\u00f6ylenemez. Dahas\u0131 as\u0131l mesele de bu. \u201cMeseleleri meselenin istedi\u011fi seviyede ele almak\u201d aray\u0131\u015f\u0131 i\u00e7inde olmak yerine, kendi idrak seviyesine indirgeyerek alg\u0131lamay\u0131, bu iptida\u00ee anlay\u0131\u015f\u0131 da \u0130sl\u00e2m ahl\u00e2k\u0131 olarak dayatmay\u0131 \u0130sl\u00e2m\u00ee hassasiyetine vehmediyor. Etki etme ve etkilenme gibi bir becerisi yok. Mutlak Bir\u2019den anl\u0131k bir par\u0131lt\u0131 h\u00e2linde yay\u0131lan ve t\u00fcm madd\u00ee \u015feylere g\u00fczellik bah\u015feden zarafetten olduk\u00e7a uzak. Estetik kayg\u0131lar\u0131 yok, bu da son derece rahats\u0131z edici bir durum. Kendini bir t\u00fcrl\u00fc de\u011fi\u015ftiremeyen, ya\u015fad\u0131\u011f\u0131 hayat\u0131n d\u0131\u015f\u0131na \u00e7\u0131kamayan, \u00e7evreden merkeze ta\u015f\u0131nd\u0131k\u00e7a da kendisine ait olmayan bir hayat\u0131n b\u00fcy\u00fcs\u00fcyle b\u00fcy\u00fclenmi\u015f, k\u00f6t\u00fc bir bi\u00e7imde iyi bir M\u00fcsl\u00fcman olmaya \u00e7al\u0131\u015fan bir insan modeliyle kar\u015f\u0131 kar\u015f\u0131yay\u0131z.<\/p>\n
Par\u00e7a par\u00e7a hakikatlerle b\u00fct\u00fcn\u00fc ku\u015fatabilece\u011fini, \u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f\u0131 yans\u0131tan estetik bir terkib geli\u015ftirmeden yaz\u0131dan k\u0131l\u0131k k\u0131yafete, m\u00fczikten mimarl\u0131\u011fa kadar hayat\u0131n her alan\u0131nda \u0130sl\u00e2m\u00ee zevki yans\u0131tan eserler \u00fcretebilece\u011fini d\u00fc\u015f\u00fcn\u00fcyor. M\u00e2l\u00fbm\u00e2ta dayal\u0131 bilgisiyle \u0130sl\u00e2m\u00ee \u00f6l\u00e7\u00fclere sa\u011fl\u0131kl\u0131 bir bi\u00e7imde yakla\u015fabilece\u011fine ve cevab\u0131n\u0131 arad\u0131\u011f\u0131 sorulara kar\u015f\u0131l\u0131k bulabilece\u011fine inan\u0131yor. D\u00fcnya hakk\u0131ndaki bilgisi i\u00e7ine do\u011fdu\u011fu \u00e7evreyle, s\u0131n\u0131f\u0131yla s\u0131n\u0131rl\u0131, kendini bu d\u00fcnya i\u00e7inde anlamland\u0131r\u0131yor ve bu anlamlarla ya\u015f\u0131yor. Oysa bu anlamlar izaf\u00eedir. Bu anlamlar\u0131 a\u015fabilmesi i\u00e7in g\u00f6zlerini a\u00e7t\u0131\u011f\u0131 \u00e7evrenin d\u0131\u015f\u0131na \u00e7\u0131kmas\u0131, s\u0131rad\u0131\u015f\u0131 bir s\u0131\u00e7raman\u0131n cehdi ile elde edilebilecek dil ve diyalektikle tan\u0131\u015fmas\u0131, b\u00fct\u00fcne de\u011fer vermesi, duygular\u0131nda b\u00fct\u00fcnl\u00fck aramas\u0131 ve b\u00fct\u00fcn\u00fcn d\u00fczeni i\u00e7in \u00e7aba sarf etmesi gerekir.<\/p>\n
\u00c7\u00fcnk\u00fc \u00e2lem bir b\u00fct\u00fcn, \u00fczerindeki t\u00fcm varl\u0131klar ve kendini anlamland\u0131rd\u0131\u011f\u0131 d\u00fcnya da bu b\u00fct\u00fcn\u00fcn bir par\u00e7as\u0131. Par\u00e7alar tabi\u00ee bir yak\u0131nl\u0131k ve al\u00e2ka i\u00e7inde birbirine ba\u011flan\u0131r ve e\u015fsiz bir \u00e2henk olu\u015ftururlar. Her bir par\u00e7a b\u00fct\u00fcn\u00fcn habercisi ve i\u015fareti konumundad\u0131r, ayn\u0131 istikamete ve ayn\u0131 gayeye do\u011fru akarlar. Par\u00e7alar\u0131 birbirine ba\u011flayan \u201cba\u011f\u201d\u0131n kopmas\u0131yla birlikte g\u00fczellik kaybolur, b\u00fct\u00fcnl\u00fck de bozulur. Dolay\u0131s\u0131yla i\u015faretten i\u015faret edilene y\u00f6nelebilmesi, k\u00e2inat\u0131 d\u00fc\u015f\u00fcnce yoluyla birlik ve b\u00fct\u00fcnl\u00fck i\u00e7inde kavrayabilmesi i\u00e7in, insan\u0131n da b\u00fct\u00fcn bir d\u00fcnyan\u0131n kar\u015f\u0131s\u0131nda b\u00fct\u00fcn bir insan olarak durabilmesi zaruridir. Bu da ancak, asr\u0131n\u0131 bir \u201cB\u00dcT\u00dcN F\u0130K\u0130R\u201d \u00e7er\u00e7evesinde yenileyen, bilgi edinme ve bilgi sahibi olmay\u0131 temin eden anlay\u0131\u015f\u0131 ba\u015ftan a\u015fa\u011f\u0131 de\u011fi\u015ftiren \u201cb\u00fct\u00fcnleyiciler\u201di tan\u0131mak ve onlar\u0131n \u201cKURTARICI F\u0130K\u0130R\u201dini benimseyip sindirmekle olur. Zira, asr\u0131n\u0131n zihn\u00ee temelini olu\u015fturan ve \u201ckendinden zuhur\u201d h\u00e2linde hayat\u0131n her alan\u0131nda, farkl\u0131 g\u00f6r\u00fcnt\u00fcler alt\u0131nda ortaya \u00e7\u0131k\u0131p belirleyici olan fikir, bu fikirdir. Hatta entelekt\u00fcel meraka ve sorumlulu\u011fa sahip t\u00fcm hareketlerin arad\u0131\u011f\u0131 ve ula\u015fmak istedi\u011fi \u201cm\u00fcdir fikir\u201d de yine bu fikirdir.<\/p>\n
L\u00e2kin, resm\u00ee ideolojinin dayatt\u0131\u011f\u0131 anlay\u0131\u015fa teslimiyetin ayd\u0131n olmakla \u00f6zde\u015fle\u015ftirildi\u011fi bir k\u00fclt\u00fcrel ortamda, ayd\u0131n\u0131n da \u00e7a\u011f\u0131ndan mes\u2019ul bir entelekt\u00fcel gibi davranaca\u011f\u0131n\u0131 beklemek; insana ve topluma ait meseleleri enine boyuna ele al\u0131p ciddi bir katk\u0131 sa\u011flayaca\u011f\u0131n\u0131, yeni bir boyut getirece\u011fini ummak fazla safdillik olur. \u00c7\u00fcnk\u00fc insan\u0131n bir \u015feyi anlamas\u0131 s\u00f6zde y\u00fcce de\u011ferler arkas\u0131na gizledi\u011fi \u00e7\u0131kar ili\u015fkilerine, payla\u015f\u0131m s\u00f6zle\u015fmelerine ba\u011fl\u0131ysa o insana hi\u00e7 bir \u015fey anlatamazs\u0131n\u0131z… Kararlar\u0131n\u0131, tercihlerini maruz kalaca\u011f\u0131 \u015feyler belirleyecektir. Dolay\u0131s\u0131yla, rejim savunuculu\u011funa soyunan Cumhuriyet ayd\u0131n\u0131 da, zihnine yerle\u015ftirdi\u011fi belli bir bak\u0131\u015f a\u00e7\u0131s\u0131yla sadece g\u00f6rmek istedi\u011fini g\u00f6recek, duymak istedi\u011fini duyacakt\u0131r. Yeri geldi\u011finde de, d\u00fc\u015ft\u00fc\u011f\u00fc komik duruma ald\u0131rmadan, pop\u00fcler k\u00fclt\u00fcr d\u00fcnyas\u0131n\u0131n star\u0131 gibi davranmaktan imtina etmeyecektir.<\/p>\n
Zira ideal Cumhuriyet ayd\u0131n\u0131, denetiminden sorumlu oldu\u011fu m\u00fcesses nizam\u0131n kusursuz bi\u00e7imde \u00e7al\u0131\u015fmas\u0131n\u0131 engelleyecek her t\u00fcr de\u011fi\u015fimi daha do\u011fmadan kayna\u011f\u0131nda bo\u011fmakla g\u00f6revli bir \u201cdevrim muhaf\u0131z\u0131\u201d olmal\u0131, dan\u0131\u015f\u0131kl\u0131 d\u00f6v\u00fc\u015f mahiyetinde tenkid\u00e7i-muhalif bir tav\u0131r tak\u0131nacaksa bile, bunu t\u0131pk\u0131, kapitalizmin yay\u0131lmas\u0131 i\u00e7in en b\u00fcy\u00fck f\u0131rsat\u0131 yaratan Marksizm\u2019in devrimci romantizminde gezinip nihayetinde Kem\u00e2lizm\u2019de karar k\u0131lan T\u00fcrk Solu gibi resm\u00ee ideolojisinin i\u00e7inde kalarak yapmal\u0131d\u0131r. Aksi takdirde, tarihi in\u015fa etti\u011fine inanan ve insanlar\u0131 kendi mutlak idealine g\u00f6re \u015fekillendirmek isteyen rejim kurucular\u0131, b\u00fcrokratik kay\u0131ts\u0131zl\u0131\u011f\u0131n rehavetine g\u00f6m\u00fclm\u00fc\u015f \u201cyasa bek\u00e7ileri\u201d, d\u00fc\u015f\u00fcnen ve kendini ifade eden insanlar\u0131n \u00f6n\u00fcne ya benim dediklerim ya da sehpa se\u00e7ene\u011fini koyacak; biat etmeyenlerden, uyduruk bir me\u015fruiyet perdesinin ard\u0131na gizlenerek \u201cyarg\u0131l\u0131\u201d yahut yarg\u0131s\u0131z infazla kurtulacaklard\u0131r. Cumhuriyet tarihi bunun say\u0131s\u0131z \u00f6rnekleriyle doludur. Mahkemelerin \u201ckukla tiyatrosu\u201dna d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fc, savunma hakk\u0131n\u0131n ars\u0131zca yok say\u0131ld\u0131\u011f\u0131, keyf\u00eeli\u011fin tavan yapt\u0131\u011f\u0131 \u0130stikl\u00e2l Mahkemeleri s\u00fcreci ve darbe d\u00f6nemleri bunun en somut \u00f6rne\u011fidir… Y\u00fczbinlerce insan bilmedi\u011fi su\u00e7un, i\u015flemedi\u011fi g\u00fcnah\u0131n bedelini \u00f6demek zorunda kalm\u0131\u015ft\u0131r.<\/p>\n
Dolay\u0131s\u0131yla, Kemalizm ve Cumhuriyet ge\u00e7i\u015f s\u00fcreci, Bat\u0131 d\u0131\u015f\u0131 bir modernle\u015fmenin tarihi oldu\u011fu kadar, kendi toplumunun ilerleyi\u015fini, madd\u00ee ve manev\u00ee geli\u015fimini sekteye u\u011fratan ve geciktiren bir s\u00fcre\u00e7tir. Bu s\u00fcre\u00e7te zihn\u00ee bir d\u00f6n\u00fc\u015f\u00fcm ya\u015fanmadan, sadece taklid d\u00fczeyinde kalarak da modernle\u015febilece\u011fimizi d\u00fc\u015f\u00fcnen rejim kurucular\u0131 kendi hatalar\u0131n\u0131 topluma yans\u0131tt\u0131lar, Bat\u0131l\u0131 olamad\u0131\u011f\u0131m\u0131z gibi Do\u011fulu da kalamad\u0131k. Emperyalist propagandan\u0131n h\u00fck\u00fcms\u00fcz k\u0131ld\u0131\u011f\u0131 de\u011ferlerden bo\u015falan alan\u0131 Bat\u0131l\u0131 normlar doldurdu. Hatalar\u0131m\u0131z\u0131 g\u00f6r\u00fcp ders alma istidad\u0131n\u0131 yitirdik, ayn\u0131 hatalar\u0131 s\u00fcrekli tekrarl\u0131yoruz. \u201cBir \u015feyin modern olmas\u0131 i\u00e7in evvel\u00e2 postmodern olmas\u0131 gerekir\u201d diyen Lyotard\u2019\u0131 do\u011frular bi\u00e7imde, bu normlar\u0131 evrensel de\u011ferler olarak benimseyen, kendi kendine yabanc\u0131 g\u00f6z\u00fcyle bakan mebzul miktarda insan yeti\u015fti. Hayatlar\u0131m\u0131z pop\u00fclerle\u015fti, pop\u00fclerle\u015ftik\u00e7e de ahl\u00e2k\u00ee de\u011ferlerimiz \u00e7\u00f6kt\u00fc… Kendi de\u011ferlerimizi oryantalist versiyonlar\u0131 \u00fczerinden benimser, H\u0131ristiyanl\u0131\u011fa referansla \u0130sl\u00e2m\u2019a yakla\u015f\u0131r h\u00e2le geldik. \u201cBu ne perhiz, bu ne lahana tur\u015fusu\u201d mis\u00e2li; gelenekle moderni, ink\u00e2r etti\u011fimizle benimsedi\u011fimizi harman ederek, postmodern bir hayat\u0131n i\u00e7inde yuvarlan\u0131p gidiyoruz… S\u0131radanla\u015f\u0131yor ve en b\u00fcy\u00fck ger\u00e7eklikleri bile s\u0131radanla\u015ft\u0131r\u0131yoruz! Her s\u0131radanla\u015ft\u0131rma da bir b\u00fcy\u00fck fel\u00e2keti beraberinde getiriyor. Bug\u00fcn de b\u00f6yle netameli bir s\u00fcrecin i\u00e7indeyiz. \u201cBindik bir al\u00e2mete, gidiyoruz k\u0131yamete\u201d hesab\u0131, koronavir\u00fcs k\u00e2busu insanl\u0131\u011f\u0131 teslim alm\u0131\u015f durumda. En b\u00fcy\u00fck kabahat ve veb\u00e2l, bu s\u0131rad\u0131\u015f\u0131 hadiseyi do\u011fru okuyamayan, vir\u00fcs\u00fcn yay\u0131lmas\u0131na \u00e7anak tutan \u00c7inli yetkililer ve D\u00fcnya Sa\u011fl\u0131k \u00d6rg\u00fct\u00fc\u2019n\u00fcnd\u00fcr. As\u0131l \u00e7\u00f6ken de; t\u00fcm sermaye birikimi ve devlet g\u00fcc\u00fcyle birlikte Avro-Amerikan Medeniyeti\u2019nin ba\u011f\u0131\u015f\u0131kl\u0131k sistemidir. D\u00fcnya dayanak noktas\u0131n\u0131 yitirdi, zaman\u0131n \u00f6n\u00fcnde s\u00fcr\u00fckleniyor… H\u0131zla anar\u015fi d\u00fczenine ve kaotik bir ortama do\u011fru gidiyoruz. Bize s\u00f6ylenmiyor olabilir, ama durum sand\u0131\u011f\u0131m\u0131zdan \u00e7ok daha vahim.<\/p>\n
\u0130l\u00e2h\u00ee d\u00fczenden kopu\u015f ve buna ba\u011fl\u0131 olarak olu\u015fmu\u015f kurum, kural ve davran\u0131\u015f al\u0131\u015fkanl\u0131klar\u0131ndan vazge\u00e7i\u015f bir tek \u015feye del\u00e2let eder: Kendini yenileyemeyen, yeniden ke\u015ff edemeyen, dolay\u0131s\u0131yla kendi benli\u011fiyle perdelenmi\u015f insan\u0131n daha b\u00fcy\u00fck bir ger\u00e7ekli\u011fi tan\u0131ma istidad\u0131n\u0131 ve iktidar\u0131n\u0131 yitirdi\u011fine! Bu da insanda ancak h\u00fcsran\u0131n\u0131 ta\u015f\u0131yacak kadar bir mec\u00e2l b\u0131rak\u0131r ki, tabiata h\u00e2kim olmak i\u00e7in g\u00f6sterdi\u011fi gayreti; ruh\u00ee m\u00fckemmeliyete do\u011fru geni\u015fletemeyen insan\u0131, o \u00e7ok korktu\u011fu d\u00fcnyev\u00ee kayg\u0131lardan \u00e7ok daha b\u00fcy\u00fcklerine kar\u015f\u0131 a\u00e7\u0131k h\u00e2le getirir. Toplumlar\u0131 k\u00f6klerinden sarsan koyu bunal\u0131m d\u00f6nemleri, b\u00f6yle bir d\u00f6nemdir. \u0130nsanlar, \u201cbu h\u00e2l neyin nesi, nereden gelip nereye gidiyoruz, beni, ailemi, milletimi nas\u0131l bir fel\u00e2ket bekliyor, buradan bir kurtulu\u015f yolu var m\u0131d\u0131r?\u201d sorular\u0131n\u0131 kendilerine sormaya ba\u015flarlar. Bug\u00fcn insanl\u0131k olarak b\u00f6yle, netameli bir s\u00fcre\u00e7le kar\u015f\u0131 kar\u015f\u0131yay\u0131z ve sonumuzun ne olaca\u011f\u0131 da belli de\u011fil. Sanki, insanl\u0131\u011f\u0131 t\u00fcm\u00fcyle y\u0131k\u0131ma s\u00fcr\u00fckleyecek bir \u00e7a\u011f\u0131n haz\u0131rl\u0131klar\u0131 yap\u0131l\u0131yor. M\u00e2l\u00ee g\u00fc\u00e7lerle, devlet g\u00fc\u00e7leri (Pentagon ve m\u00fcttefikleri) aras\u0131nda uzun zamand\u0131r kurulamayan denge devlet g\u00fc\u00e7leri lehine de\u011fi\u015fmi\u015f g\u00f6r\u00fcn\u00fcyor. Bu da insanl\u0131k i\u00e7in tam bir fel\u00e2ket demektir.<\/p>\n
Netice itibariyle, d\u00fcnya ola\u011fan\u00fcst\u00fc hadiselere gebe. G\u00f6r\u00fcnen o ki, \u015fer g\u00fc\u00e7ler, devletleri yeni sistemin yeni yap\u0131lar\u0131n\u0131 kabule zorlayacak, bu yap\u0131larla b\u00fct\u00fcnle\u015ftirme, d\u00fcnya ekonomisini restore etme, yeni s\u00f6m\u00fcrgecili\u011fi yeni \u00e7a\u011fa uydurma ve h\u00e2kimiyet kurma \u00e7abalar\u0131n\u0131 kaotik bir ortamda s\u00fcrd\u00fcrecekler. Vir\u00fcs bel\u00e2s\u0131 ge\u00e7se bile yenileri gelecektir. Dolay\u0131s\u0131yla s\u0131rad\u0131\u015f\u0131 hadiseleri do\u011fru okumal\u0131 ve bunlara haz\u0131rl\u0131kl\u0131 olmal\u0131y\u0131z. Aksi takdirde, tarihin seyrini de \u00f6ng\u00f6remeyiz. Yeni sistemin yeni yap\u0131lar\u0131na t\u00e2bi olmaktan, bunlara uygun davran\u0131\u015f al\u0131\u015fkanl\u0131klar\u0131 edinmekten ba\u015fka \u00e7aremiz kalmaz.<\/p>\n
<\/p>\n
Ayl\u0131k Dergisi 187. Say\u0131, Nisan 2020<\/p>\n","protected":false},"excerpt":{"rendered":"
Medine-i M\u00fcnevvere\u2019de; nurland\u0131r\u0131lm\u0131\u015f bir \u015fehir ortam\u0131nda geli\u015fip serpilen ve \u0130sl\u00e2m\u00ee hayat\u0131n ta kendisi olan \u0130sl\u00e2m\u00ee k\u00fclt\u00fcr, Osmanl\u0131\u2019da 3. Selim\u2019le ba\u015flay\u0131p Tanzimat, Me\u015frutiyet, Cumhuriyet \u00e7izgisinde seyreden modernle\u015fme s\u00fcrecinde ta\u015fraya \u00e7ekildi. Daha…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"ppma_author":[14,16],"class_list":["post-894","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-admin","author-mevlut-koc","no-post-thumbnail"],"yoast_head":"\n