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Prof. Dr. Mustafa \u00d6zt\u00fcrk<\/strong><\/span><\/p>\n \u0130slamc\u0131l\u0131k, 19. y\u00fczy\u0131l\u0131n sonlar\u0131 ile 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nu ink\u0131razdan kurtarma \u00e7abas\u0131 olarak zuhur eden ve bu \u00e7er\u00e7evede \u0130slam\u2019\u0131 geleneksel anlay\u0131\u015f ve kavray\u0131\u015ftan farkl\u0131 \u015fekilde yeniden anlay\u0131p yorumlayarak genel izmihlal ve ink\u0131raz halinden kurtulman\u0131n m\u00fcmk\u00fcn oldu\u011fu y\u00f6n\u00fcnde zengin tahayy\u00fcller i\u00e7eren bir ideolojidir.<\/p>\n Ancak zikri ge\u00e7en d\u00f6nemlerden bug\u00fcne de\u011fin \u0130slamc\u0131l\u0131k ciddi bir evrimsel s\u00fcre\u00e7 ge\u00e7irmi\u015f, ba\u015flang\u0131\u00e7ta geleneksel din (\u0130slam) anlay\u0131\u015f\u0131na kar\u015f\u0131 mesafeli, yenilik\u00e7i, de\u011fi\u015fimci, ele\u015ftirel, tatminsiz ve deyim yerindeyse az \u00e7ok solcu bir duru\u015f sergilerken, \u00f6zellikle son y\u0131llar\u0131n T\u00fcrkiye\u2019sinde gitgide s\u0131k\u0131 muhafazak\u00e2r, sa\u011fc\u0131, sa\u011flamc\u0131 ve s\u0131\u011f bir karaktere b\u00fcr\u00fcn\u00fcr hale gelmi\u015ftir. En son \u201c\u0130stanbul s\u00f6zle\u015fmesi\u201dyle ilgili tart\u0131\u015fmalarda da kendini g\u00f6steren bu dramatik de\u011fi\u015fim\/d\u00f6n\u00fc\u015f\u00fcm \u201c1990\u2019l\u0131 y\u0131llarda \u0130slamc\u0131lar daha az k\u00fclt\u00fcrel ve e\u011fitsel sermayeye sahip olmalar\u0131na ra\u011fmen etkili organik ayd\u0131nlar \u00fcretebilmi\u015fken, ard\u0131ndan gelen nesil akademik ve ekonomik olarak \u00e7ok daha yetkin ve ba\u015far\u0131l\u0131 olmas\u0131na ra\u011fmen neden yeni bir \u00e7izgi \u00fcretmedi? Neden \u0130slamc\u0131 zihin bir yerde durdu kald\u0131, a\u00e7\u0131k\u00e7a ifade edilmi\u015f, belirgin yeni a\u00e7\u0131l\u0131mlar tarihsel bir hik\u00e2ye kurmaya imk\u00e2n verecek diyalektik ilerlemelere yol a\u00e7mad\u0131?\u201d gibi kritik sorular \u00fczerine kafa yormay\u0131 gerektirmi\u015ftir.<\/p>\n Bu ba\u011flamda H\u00fcseyin Pad\u0131r\u2019\u0131n Birikim G\u00fcncel\u2019de yazd\u0131\u011f\u0131 \u201c\u0130slamc\u0131 Zihinsel T\u0131kanman\u0131n K\u00fclt\u00fcrel K\u00f6kenleri \u00dczerine Bir Deneme\u201d ba\u015fl\u0131kl\u0131 makalesi s\u00f6z konusu sorular\u0131n cevaplar\u0131na dair \u00f6nemli analizler i\u00e7ermektedir. \u201cBu sorular\u0131n cevaplar\u0131 (ele\u015ftirel, analizci, bireyci, kendine d\u00f6n\u00fck, ilerlemeci) yaz\u0131l\u0131 k\u00fclt\u00fcr ile (canl\u0131, k\u00fcmeleyici, sohbet\u00e7i, d\u0131\u015fa d\u00f6n\u00fck, hatip-ki\u015fi k\u00fclt\u00fc olan) s\u00f6zl\u00fc k\u00fclt\u00fcr aras\u0131ndaki ayr\u0131mda bulunabilir\u201d diyen Pad\u0131r, dikkat \u00e7ekici analizlerine \u015f\u00f6yle devam etmektedir: Sohbet\u00e7i k\u00fclt\u00fcr grup psikolojisini, hayran olunacak ideal konu\u015fmac\u0131-\u00f6nderi merkeze koyar.<\/p>\n S\u00f6zl\u00fc-sohbet\u00e7i k\u00fclt\u00fcr analizden ziyade kelime oyununu, retori\u011fi, haz\u0131rcevapl\u0131\u011f\u0131 tercih eder. Bireysel \u00fcretimden ziyade kolektif kimli\u011fi \u00f6nemser. D\u00fc\u015f\u00fcnceden ziyade duygusal anlat\u0131y\u0131 \u00f6nceler. Bu k\u00fclt\u00fcrde (maddi ve d\u00fc\u015f\u00fcnsel) kaynaklar a\u00e7\u0131k\u00e7a belirtilmez, l\u00fctuf ya da ihsan olarak g\u00f6r\u00fcl\u00fcr. Eme\u011fin yerini gayret al\u0131r. Bu k\u00fclt\u00fcr, d\u00fc\u015f\u00fcnceleri ile kendini ortaya koyan birey-yazar\u0131 de\u011fil, okuyan gayretli karde\u015fleri \u00fcretir. Nihayetinde bu k\u00fclt\u00fcrde yeti\u015fmi\u015f insanlar T\u00fcrkiye\u2019nin en iyi \u00fcniversitelerinde okuyup ABD\u2019de doktora yapt\u0131klar\u0131nda dahi k\u00fclt\u00fcre esasl\u0131 bir ekleme yapamazlar. Sohbet\u00e7i k\u00fclt\u00fcr Weberci geleneksel otoritenin tahakk\u00fcm\u00fc alt\u0131nda, eskilerin hi\u00e7 devrilmedi\u011fi gerontokratik bir k\u00fclt\u00fcrd\u00fcr. Eskiler devrilmedi\u011finden \u00f6l\u00fclerin g\u00f6lgesi ya\u015fayanlar\u0131n \u00fczerine \u00e7\u00f6kmektedir. Bu durum kendini a\u00e7\u0131k\u00e7a ifade eden bireylerden ziyade \u00e7ekingen, kamusal s\u00f6z s\u00f6ylemek yerine g\u00fcvenli kariyer yapmaya odakl\u0131, agorafobik bir kimlik \u00fcretmektedir… Sohbet\u00e7i-s\u00f6zl\u00fc k\u00fclt\u00fcr, Pad\u0131r\u2019a g\u00f6re \u0130slamc\u0131l\u0131\u011f\u0131n zihinsel t\u0131kan\u0131kl\u0131\u011f\u0131na sebep olan epistemolojik engeldir. \u015e\u00f6yle ki \u0130slamc\u0131l\u0131k maddi k\u00fclt\u00fcr, ekonomik \u015fartlar ve kurumsal imk\u00e2nlar bak\u0131m\u0131ndan \u00e7ok ilerlemi\u015f olmas\u0131na ra\u011fmen sohbet\u00e7i k\u00fclt\u00fcr \u0130sl\u00e2mc\u0131l\u0131\u011f\u0131n kendini kavramas\u0131na engel olur. Bu t\u0131kan\u0131kl\u0131k nedeniyle camian\u0131n i\u00e7erisindeki gen\u00e7ler ya k\u00fclt\u00fcr \u00e2\u015f\u0131\u011f\u0131 olmalar\u0131na ra\u011fmen entelekt\u00fcel bir ayd\u0131na d\u00f6n\u00fc\u015fmemekte ya da ge\u00e7mi\u015f ku\u015faklarla ba\u011f kuramayarak flan\u00f6r (aylak), bohem (gams\u0131z, tasas\u0131z), kariyerist tiplere d\u00f6n\u00fc\u015fmektedir.<\/p>\n \u201cT\u00fcrkiye\u2019de sa\u011f siyasetlerin solda hi\u00e7 anlamad\u0131\u011f\u0131 ve m\u00fctemadiyen m\u00fcstehzi yakla\u015ft\u0131\u011f\u0131 husus solun s\u00fcrekli b\u00f6l\u00fcn\u00fcyor olmas\u0131d\u0131r\u201d diyen Pad\u0131r\u2019\u0131n tespitine g\u00f6re soldaki yol ayr\u0131mlar\u0131n\u0131n yerini \u0130slamc\u0131larda birle\u015fen yollar al\u0131r. Solda ideolojik ba\u011fl\u0131l\u0131klar bireysel ba\u011fl\u0131l\u0131klar\u0131 \u00f6nceler. Oysa solun s\u00fcrekli b\u00f6l\u00fcnmesiyle istihza eden \u0130slamc\u0131 camia i\u00e7in temel sorun mahallenin b\u00f6l\u00fcnmemesi, h\u00e2l\u00e2 \u201chuzur soka\u011f\u0131\u201d nostaljisinin devam etmesidir. \u0130slamc\u0131-sohbet\u00e7i k\u00fclt\u00fcr\u00fc olu\u015fturan grup ba\u011flar\u0131 ve burs, himmet, abilik gibi mahalli maddi organizasyon bi\u00e7imleri fertleri s\u00fcrekli bir mahalle, cemaat (gemeinschaft) zihniyeti i\u00e7inde kalmaya zorlamaktad\u0131r. Camiada ya\u015fanan ayr\u0131mlar ki\u015fisel bir d\u00fczlemde kalmakta ve abiler, b\u00fcy\u00fckler, hat\u0131rl\u0131 ki\u015filerle tatl\u0131ya ba\u011flanman\u0131n yollar\u0131 aranmaktad\u0131r. Daha \u00e7ok kulaktan kula\u011fa, a\u00e7\u0131k\u00e7a ifade edilmeden, sosyal medya trolleri \u00fczerinden y\u00fcr\u00fcmektedir. Kamusal alanda ya\u015fanan ayr\u0131\u015fmalar \u00f6zelle\u015ftirilmekte, sohbet\u00e7i-cemaat\u00e7i bir tasavvurun ifadesiyle \u201ckol k\u0131r\u0131l\u0131r yen i\u00e7inde kal\u0131r\u201d mant\u0131\u011f\u0131na indirgenmektedir. \u00d6te yandan, ayn\u0131 \u015fekilde ku\u015faklar aras\u0131nda da a\u00e7\u0131k ve net ayr\u0131mlar iradi olarak in\u015fa edilememekte, \u00f6nceki ku\u015faklardan paradigmatik kopu\u015flar ya\u015fanmamaktad\u0131r. \u0130slamc\u0131lar\u0131n siyasal ve toplumsal alandaki b\u00fct\u00fcn d\u00f6n\u00fcm noktalar\u0131 yoldan\/s\u00fcr\u00fcden ayr\u0131lmamay\u0131 tembihleyen \u201cyol kazalar\u0131\u201d olarak deneyimlenir. Yol kazalar\u0131na dayanan zihniyet kodu yeni ku\u015faklar\u0131n kopu\u015flar\u0131n\u0131, kendi yol ayr\u0131mlar\u0131n\u0131 kurmalar\u0131n\u0131 engellemektedir.<\/p>\n Pad\u0131r\u2019\u0131n \u0130slamc\u0131 zihniyetin t\u0131kanmas\u0131na ili\u015fkin bir di\u011fer tespiti s\u00f6zl\u00fc k\u00fclt\u00fcr\u00fcn tutucu yap\u0131s\u0131 gere\u011fi kamusal tart\u0131\u015fma yapman\u0131n \u00f6n\u00fcn\u00fc t\u0131kad\u0131\u011f\u0131 y\u00f6n\u00fcndedir. \u0130slamc\u0131 camialarda organizasyon yap\u0131s\u0131 hi\u00e7bir zaman a\u00e7\u0131k\u00e7a belirlenmedi\u011fi i\u00e7in, farkl\u0131 fraksiyonlardaki ki\u015filer neyi neden yapt\u0131klar\u0131n\u0131n bilgisine, grubun hedeflerine, gelecek stratejilerine, maddi ve manevi kaynaklar\u0131na dair yeterince bilgiye sahip olamazlar. Bu y\u00fczden de ortada kamusal olarak savunacaklar\u0131 rasyonel iddialar\u0131 ve ama\u00e7lar\u0131 yoktur. \u0130slamc\u0131 camian\u0131n i\u00e7inde yeti\u015fmi\u015f, siyasi kariyer basamaklar\u0131n\u0131 h\u0131zl\u0131 t\u0131rmanm\u0131\u015f e\u011fitimli ki\u015filerin kamusal tart\u0131\u015fmalarda olduk\u00e7a zay\u0131f fakat \u00f6rg\u00fctlenme, siyasi kay\u0131rma ve kayd\u0131rma, perde gerisinden manevra yapma konusunda \u00e7ok mahir olduklar\u0131 fark edilebilir. S\u00f6zl\u00fc-sohbet\u00e7i mahalli k\u00fclt\u00fcr\u00fcn zihin yap\u0131s\u0131ndaki bu insanlar kamusal alanda sadece polemik\u00e7i tarz ile g\u00fcndeme gelmi\u015f, grup i\u00e7i avantajlar\u0131 kullanarak h\u0131zla kariyer yapm\u0131\u015flard\u0131r. Agoray\u0131 sevmedikleri \u00f6l\u00e7\u00fcde agoran\u0131n bask\u0131lanmas\u0131na da gayret etmi\u015flerdir.<\/p>\n Kaynak: karar.com<\/p>\n","protected":false},"excerpt":{"rendered":" Prof. Dr. Mustafa \u00d6zt\u00fcrk \u0130slamc\u0131l\u0131k, 19. y\u00fczy\u0131l\u0131n sonlar\u0131 ile 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nu ink\u0131razdan kurtarma \u00e7abas\u0131 olarak zuhur eden ve bu \u00e7er\u00e7evede \u0130slam\u2019\u0131 geleneksel anlay\u0131\u015f ve kavray\u0131\u015ftan farkl\u0131 \u015fekilde yeniden anlay\u0131p yorumlayarak genel izmihlal ve ink\u0131raz halinden kurtulman\u0131n m\u00fcmk\u00fcn oldu\u011fu y\u00f6n\u00fcnde zengin tahayy\u00fcller i\u00e7eren bir ideolojidir. Ancak zikri ge\u00e7en d\u00f6nemlerden bug\u00fcne de\u011fin \u0130slamc\u0131l\u0131k ciddi […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24],"tags":[],"class_list":["post-4508","post","type-post","status-publish","format-standard","hentry","category-turk-dunyasi"],"_links":{"self":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4508","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4508"}],"version-history":[{"count":5,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4508\/revisions"}],"predecessor-version":[{"id":4513,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4508\/revisions\/4513"}],"wp:attachment":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4508"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4508"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4508"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}