E\u011flence, pop\u00fcler k\u00fclt\u00fcr\u00fcn ana kaynaklar\u0131ndand\u0131r. Pop\u00fcler k\u00fclt\u00fcr ise toplumsal de\u011fi\u015fimin ana sahas\u0131d\u0131r denebilir. Sebepleri muhtelif. Her \u015feyden \u00f6nce e\u011flence, toplumsal normlar\u0131n d\u0131\u015f\u0131na \u00e7\u0131kma e\u011filimini do\u011fas\u0131 gere\u011fi i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131ndan ahlaki ve toplumsal bask\u0131larla kar\u015f\u0131 kar\u015f\u0131ya gelir ekseriya. Bu bask\u0131y\u0131 katlan\u0131r k\u0131lmak i\u00e7in de kendi mek\u00e2nlar\u0131n\u0131 yarat\u0131r. Bu mek\u00e2nlar toplumun \u201cg\u00f6z yumdu\u011fu\u201d alanlard\u0131r. Ama toplumun her katman\u0131ndan bireyler kendi me\u015freplerine g\u00f6re bu alanlarla ili\u015fki haline girer. \u0130kinci bir sebep ise e\u011flencenin her t\u00fcr yenili\u011fe a\u00e7\u0131k olmas\u0131d\u0131r. E\u011flenceye hizmet etti\u011fi s\u00fcrece her yenilik h\u0131zla, kimi zaman do\u011frudan kimi zaman d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek e\u011flence potas\u0131 i\u00e7inde eritilir, zaman ve mek\u00e2n ba\u011flam\u0131nda yeniden \u00fcretilir. E\u011flencenin kendine has bu \u00f6zeliklerinden dolay\u0131 da toplumsal de\u011fi\u015fimi e\u011flence al\u0131\u015fkanl\u0131klar\u0131 \u00fczerinden incelemek verimli bir aland\u0131r.<\/p>\n
E\u011flenirken Modernle\u015fmek<\/em> kitab\u0131 da tam bunu yap\u0131yor. 19. y\u00fczy\u0131l\u0131n sonlar\u0131ndan ba\u015flayarak \u0130stanbul\u2019u merkez alarak e\u011flence mek\u00e2nlar\u0131n\u0131n dinamiklerini ve de\u011fi\u015fim s\u00fcre\u00e7lerini ara\u015ft\u0131r\u0131yor. Ara\u015ft\u0131rman\u0131n en \u00f6nemli tezlerinden biri, e\u011flence mek\u00e2nlar\u0131n\u0131n oldum olas\u0131 cinsellikle i\u00e7 i\u00e7e ge\u00e7mi\u015f olmas\u0131. Dolay\u0131s\u0131yla e\u011flence mek\u00e2nlar\u0131n\u0131n de\u011fi\u015fiminin ayn\u0131 zamanda kad\u0131nlar\u0131n toplumsal hayattaki g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcn\u00fc de belirlemi\u015f oldu\u011fu. Bu de\u011fi\u015fimi incelemek i\u00e7in de kitap s\u0131f\u0131r noktas\u0131 olarak meyhaneden ba\u015fl\u0131yor. Bug\u00fcn\u00fcn meyhane alg\u0131s\u0131 ile olduk\u00e7a \u00e7eli\u015fen bir meyhane k\u00fclt\u00fcr\u00fc anlat\u0131yor kitap. Kad\u0131nlar\u0131n kamusal alanlardan b\u00fct\u00fcn\u00fcyle yal\u0131t\u0131ld\u0131\u011f\u0131 bir d\u00f6nemde, meyhanenin erkek egemen bir raconlar d\u00fcnyas\u0131 olman\u0131n \u00f6tesinde, en makbulleri Sak\u0131zl\u0131 Rum o\u011flanlar\u0131 olan, i\u015flevlerine g\u00f6re s\u0131n\u0131fland\u0131rmaya ve isimlendirmeye (mu\u011fbe\u00e7e, pedimu, palikar, tav\u015fan o\u011flan\u0131 vs.) tabi tutulmu\u015f seks i\u015f\u00e7ileriyle birlikte kurguland\u0131\u011f\u0131n\u0131 ve i\u00e7kinin yan\u0131nda fuhu\u015f hizmeti de sundu\u011funu \u00f6\u011freniyoruz. Her meyhanenin arka taraf\u0131nda mutlaka se\u00e7kin m\u00fc\u015fteriler i\u00e7in birka\u00e7 odan\u0131n bulundu\u011funu… Ahmed Rasim, Sermet Muhtar Alus ve tabii Re\u015fat Ekrem Ko\u00e7u gibi d\u00f6nemin e\u011flence \u00e2lemini detaylar\u0131yla kayda ge\u00e7irmi\u015f isimlerin e\u015fli\u011finde, meyhanenin i\u015fret ile fuhu\u015fun ortak alan\u0131 oldu\u011funu ke\u015ffediyoruz.<\/p>\n Sadece erkeklerden karma mek\u00e2nlara do\u011fru…<\/strong><\/p>\n \u015eehrin kozmopolit yap\u0131s\u0131, Bat\u0131l\u0131la\u015fma ser\u00fcveni ve Tanzimat\u2019\u0131n etkisiyle \u00fcst s\u0131n\u0131flarda yayg\u0131nla\u015fmaya ba\u015flayan balo, alt s\u0131n\u0131flarda baloza d\u00f6n\u00fc\u015f\u00fcr. Meyhane ile balozun aras\u0131ndaki dramatik fark gayrim\u00fcsl\u00fcm kad\u0131nlar\u0131n bu mek\u00e2nlarda \u201csermaye\u201d olarak yer almalar\u0131d\u0131r. Meyhane dinami\u011fi pek de\u011fi\u015fmemekle birlikte isim de\u011fi\u015ftirmi\u015f, racon de\u011fi\u015ftirmi\u015f ama kad\u0131nlar e\u011flence mek\u00e2nlar\u0131nda \u201cseks i\u015f\u00e7isi\u201d olarak da olsa ilk defa g\u00f6r\u00fcn\u00fcr olmu\u015ftur. Balozlar bug\u00fcnk\u00fc anlam\u0131yla pavyonlar\u0131n prototipidir denebilir.<\/p>\n \u0130stanbul e\u011flence hayat\u0131 1. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n toplumsal \u00e7alkant\u0131s\u0131, Bat\u0131l\u0131 olman\u0131n bir arzuya d\u00f6n\u00fc\u015fmesi ile yeni de\u011fi\u015fimlere gebedir. Ka\u00e7ak genelevlerin, d\u00f6nemin en liberal yasas\u0131yla denetim alt\u0131na al\u0131nmas\u0131 ve yasalla\u015ft\u0131r\u0131lmas\u0131yla birlikte, fuhu\u015f ile i\u015fret mek\u00e2nlar\u0131 bir \u00f6l\u00e7\u00fcde ayr\u0131\u015fmaya ba\u015flar ama, as\u0131l de\u011fi\u015fim Bat\u0131l\u0131 tarzda kafe\u015fantanlar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131ylad\u0131r. Bu mek\u00e2nlar ilk defa \u201cm\u00fc\u015fteri\u201d kad\u0131nlar\u0131 a\u011f\u0131rlamaya ba\u015flar. Kad\u0131n bir birey olarak e\u011flenceye kat\u0131lmaktad\u0131r art\u0131k. Tabii bunun toplum genelinde ho\u015f kar\u015f\u0131lanmas\u0131 i\u00e7in epey vakit ge\u00e7mesi gerekecektir, ama e\u011flence mahalle bask\u0131s\u0131na kar\u015f\u0131 diren\u00e7 noktalar\u0131ndan biridir. Bu d\u00f6nemi kad\u0131nlar\u0131n \u00f6nc\u00fcl\u00fck etti\u011fi \u201cm\u00fcsavat-i tamme\u201d (kad\u0131n-erkek e\u015fitli\u011fi) hareketleriyle de paralel okumak gerekiyor. Kafe\u015fantanlar\u0131 takiben birbiri ard\u0131na peydah olan cafe\u2019ler, gazinolar ise art\u0131k kad\u0131nlar\u0131n iyice g\u00f6r\u00fcn\u00fcr oldu\u011fu d\u00f6neme denk d\u00fc\u015f\u00fcyor.<\/p>\n M\u00fctareke y\u0131llar\u0131 ise bir ba\u015fka \u00e7alkant\u0131d\u0131r tabii. Frans\u0131z, \u0130ngiliz, \u0130talyan askerlerinin yaratt\u0131\u011f\u0131 n\u00fcfus ve ekonomiyle birlikte, e\u011flence mek\u00e2nlar\u0131 deyim yerindeyse \u00e7\u0131\u011fr\u0131ndan \u00e7\u0131kar. Ayn\u0131 y\u0131llarda \u0130stanbul\u2019a s\u00fcrg\u00fcn hayat\u0131na gelen y\u00fcz elli bin civar\u0131nda Beyaz Rusla birlikte a\u00e7\u0131lan i\u00e7kili lokantalar, pastanelerle \u201chara\u015fo\u201d f\u0131rt\u0131nas\u0131n\u0131 ta\u015f\u0131r. Rus kad\u0131nlar\u0131n\u0131n k\u00e2h seks i\u015f\u00e7isi, k\u00e2h konsomatris, k\u00e2h metres olarak \u0130stanbul e\u011flence d\u00fcnyas\u0131n\u0131 tepeden t\u0131rna\u011fa silkelemesini takip ediyoruz.<\/p>\n Cumhuriyet ve e\u011flence sorunu<\/strong><\/p>\n Ve geliyoruz son durak olarak Cumhuriyet d\u00f6neminde resmi ideoloji ile e\u011flence yerleri aras\u0131ndaki \u00e7at\u0131\u015fmaya. Bu noktaya kadar, E\u011flenirken Modernle\u015fme<\/em><\/strong> kitab\u0131 rahat okunur dili, geni\u015f kaynaklar\u0131 ile olduk\u00e7a teferruatl\u0131 bir g\u00fcndelik hayat manzaras\u0131 \u00e7izerek kamusal alanda cinsel kimliklerin ne t\u00fcr de\u011fi\u015fimlerle su y\u00fcz\u00fcne \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015fti bize. Toplumsal de\u011fi\u015fimin e\u011flence \u00f6zelindeki aksini canland\u0131rm\u0131\u015ft\u0131k zihnimizde. Bu son b\u00f6l\u00fcmde ise yazar, bu veriler \u0131\u015f\u0131\u011f\u0131nda Cumhuriyet ideolojisinin modernite alg\u0131s\u0131n\u0131 okumaya \u00e7al\u0131\u015f\u0131yor ama, \u00f6nceki b\u00f6l\u00fcmlerin aksine olduk\u00e7a zay\u0131f ve itiraz edilebilir sonu\u00e7lara ula\u015f\u0131yor. Her \u015feyden \u00f6nce \u0130stanbul \u00f6zelinde ve i\u00e7kili mek\u00e2nlar ba\u011flam\u0131ndaki bir ara\u015ft\u0131rma, Cumhuriyet\u2019in modernite alg\u0131s\u0131n\u0131 anlayabilmek i\u00e7in yeterli bir kapsam de\u011fil. Hatta denebilir ki \u0130stanbul \u00f6zelinde bile geni\u015f bir e\u011flence \u00e2lemi manzaras\u0131 \u00e7izebilmek i\u00e7in politik ve toplumsal ba\u011flant\u0131lar\u0131yla birlikte uyu\u015fturucu \u00e2leminin de kapsama dahil edilmesi gerekirdi. Bu konuda yap\u0131lm\u0131\u015f en kapsaml\u0131, ama nedense 2004\u2019ten beri bask\u0131s\u0131 olmayan Overdose T\u00fcrkiye<\/em> kitab\u0131n\u0131 hat\u0131rlamam\u0131z gerekiyor. \u0130kinci sorun ise, Cumhuriyet\u2019in modernite alg\u0131s\u0131n\u0131n \u00e7ok k\u0131s\u0131tl\u0131 bir kaynak \u00fczerinden okunmas\u0131. Kapsam\u0131n ve kayna\u011f\u0131n k\u0131s\u0131tl\u0131 olmas\u0131 bu b\u00f6l\u00fcm\u00fcn, Cumhuriyet\u2019in \u0130stanbul ile olan derdininin karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 e\u011flence ile olan derdine indirgemesiyle sonu\u00e7lan\u0131yor.<\/p>\n Bu zay\u0131f toparlamaya ra\u011fmen E\u011flenirken Modernle\u015fmek<\/em> as\u0131l kapsam\u0131 i\u00e7inde olduk\u00e7a yetkin bir kitap. \u00d6zelikle kad\u0131n kimli\u011finin g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcn\u00fc e\u011flence mek\u00e2nlar\u0131 \u00fczerinden okumas\u0131yla da \u00e7arp\u0131c\u0131. Son olarak bu kitab\u0131n yan\u0131nda iyi gidebilecek iki \u00f6neri:<\/p>\n –\u00a0T\u00fcrkiye\u2019de Kad\u0131n \u00d6zg\u00fcrl\u00fc\u011f\u00fc ve Feminizm (1908-1935<\/em><\/strong>)<\/em>, Zafer Toprak, Tarih Vakf\u0131 Yurt Yay\u0131nlar\u0131.<\/p>\n – Overdose T\u00fcrkiye, T\u00fcrkiye\u2019de Eroin Ka\u00e7ak\u00e7\u0131l\u0131\u011f\u0131, Ba\u011f\u0131ml\u0131l\u0131\u011f\u0131 ve Politikalar<\/em><\/strong>, <\/strong> Cengiz Erdin\u00e7, \u0130leti\u015fim Yay\u0131nlar\u0131.<\/p>\n <\/p>\n – E\u011flenirken Modernle\u015fmek<\/em> -Meyhaneden Baloza, \u0130mparatorluk\u2019tan Cumhuriyet\u2019e \u0130stanbul-, Murat Can Kabag\u00f6z, Heretik Yay\u0131nlar\u0131, 2016.<\/p>\n","protected":false},"excerpt":{"rendered":" E\u011flence, pop\u00fcler k\u00fclt\u00fcr\u00fcn ana kaynaklar\u0131ndand\u0131r. Pop\u00fcler k\u00fclt\u00fcr ise toplumsal de\u011fi\u015fimin ana sahas\u0131d\u0131r denebilir. Sebepleri muhtelif. Her \u015feyden \u00f6nce e\u011flence, toplumsal normlar\u0131n d\u0131\u015f\u0131na \u00e7\u0131kma e\u011filimini do\u011fas\u0131 gere\u011fi i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131ndan ahlaki ve toplumsal bask\u0131larla kar\u015f\u0131 kar\u015f\u0131ya gelir ekseriya. Bu bask\u0131y\u0131 katlan\u0131r k\u0131lmak i\u00e7in de kendi mek\u00e2nlar\u0131n\u0131 yarat\u0131r. Bu mek\u00e2nlar toplumun \u201cg\u00f6z yumdu\u011fu\u201d alanlard\u0131r. Ama toplumun her katman\u0131ndan […]<\/p>\n","protected":false},"author":482,"featured_media":14320,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[191,513,28],"tags":[604,1622,460,649,1612],"class_list":["post-14319","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-154-sayi","category-kitapcil","category-sosyal-bilimler","tag-cumhuriyet","tag-eglence","tag-kultur","tag-modernlesme","tag-osmanli"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/14319","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/482"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=14319"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/14319\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/14320"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=14319"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=14319"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=14319"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}