{"id":15571,"date":"2016-06-01T16:15:52","date_gmt":"2016-06-01T13:15:52","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=15571"},"modified":"2018-01-02T16:21:25","modified_gmt":"2018-01-02T13:21:25","slug":"bu-bir-yalcin-kucuk-ansiklopedisidir","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/06\/01\/bu-bir-yalcin-kucuk-ansiklopedisidir","title":{"rendered":"Bu bir Yal\u00e7\u0131n K\u00fc\u00e7\u00fck ansiklopedisidir"},"content":{"rendered":"

Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn bir kitab\u0131 \u00fczerine yazmak ayn\u0131 zamanda Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fc de yazmak anlam\u0131na geliyor. S\u00f6z konusu Yal\u00e7\u0131n K\u00fc\u00e7\u00fck oldu\u011funda, yazar ile kitab\u0131 aras\u0131na nesnel s\u0131n\u0131rlar \u00e7ekmek m\u00fcmk\u00fcn de\u011fil \u00e7\u00fcnk\u00fc. \u00dcstelik Yal\u00e7\u0131n K\u00fc\u00e7\u00fck sadece kitaplar\u0131nda de\u011fil, \u00fcretti\u011fi her \u015feyde kendini de yeniden \u00fcretiyor.<\/strong> \u0130ster televizyon program\u0131nda olsun, ister Silivri Cezaevi\u2019nin \u00f6n\u00fcnde, ister h\u00e2kim kar\u015f\u0131s\u0131nda\u2026 O her daim yumru\u011fuyla havay\u0131 d\u00f6verek muazzam bir zihinsel tornado e\u015fli\u011finde bize bir \u015feyler s\u00f6yl\u00fcyor. Kimi zaman \u201cYuh art\u0131k\u201d diyoruz, kimi zaman \u201cHadi ya\u201d\u2026 Ama kulak kabartmaktan kendimizi al\u0131koyam\u0131yoruz. Vard\u0131r elbet bir hikmeti. O y\u00fczden \u00c7\u0131k\u0131\u015f<\/em> serisi \u00fczerine yazarken \u00f6ncelikle Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fc de yeniden okumam\u0131z gerekti\u011fine inan\u0131yorum.<\/p>\n

Bir performer olarak Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2026<\/strong><\/p>\n

Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fc \u00f6ncelikle bir performer <\/strong>olarak okuyabiliriz. Bulundu\u011fu her ortamda kendi sahnesini yaratma kabiliyeti var. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck i\u00e7in all the world\u2019s a stage. <\/strong>\u00dcstelik tarihi bir sahne. Bunun bilincinde olarak sahneye \u00e7\u0131kma f\u0131rsat\u0131n\u0131 her yakalad\u0131\u011f\u0131nda, d\u00f6ne d\u00f6ne, vura vura bize bir \u015feyler s\u00f6yl\u00fcyor. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn bu performans\u0131nda, gelene\u011fimizde de envai \u00e7e\u015fidi bulunan bir hiciv<\/strong> h\u00e2kim. D\u00fc\u015f\u00fcnsenize, Silivri Mahkemesi\u2019nde Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn savunma metinlerini dinlemek zorunda kalan mahkeme heyeti, nas\u0131l bir tarihi a\u015fa\u011f\u0131lanmaya maruz kald\u0131klar\u0131n\u0131 bile anlayamam\u0131\u015ft\u0131r muhtemelen. Bu hiciv de\u011fil de nedir? Bir de buna eser miktar istihza <\/strong>eklenince Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn performans\u0131 bir entertainment <\/strong>de\u011feri (t\u0131pk\u0131 \u0130lber Ortayl\u0131\u2019da oldu\u011fu gibi) de kazan\u0131yor. Etkisi entelekt\u00fcel \u00e7evrenin d\u0131\u015f\u0131na \u00e7\u0131k\u0131yor ve kitleselle\u015fiyor. \u0130\u015fte bu performer yetene\u011fi sayesindedir ki, Yal\u00e7\u0131n K\u00fc\u00e7\u00fck, kalpa\u011f\u0131 ve k\u0131rm\u0131z\u0131 atk\u0131s\u0131yla pop\u00fcler k\u00fclt\u00fcr haf\u0131zam\u0131zda yerini \u00e7oktan alm\u0131\u015f durumda. Televizyon kameralar\u0131na savurdu\u011fu \u201cbomba\u201dlar\u0131 YouTube\u2019da izlendik\u00e7e izleniyor h\u00e2l\u00e2. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck bunu severek yap\u0131yor, ba\u015far\u0131s\u0131n\u0131n sebebi de bu. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fc oynad\u0131\u011f\u0131 anlar bile olabilir. \u00d6ylesine ta\u015fk\u0131n ve co\u015fkun sahneler yarat\u0131yor ki kula\u011f\u0131n\u0131 t\u0131kayanlar \u00e7ok \u015fey ka\u00e7\u0131r\u0131yor.<\/p>\n

Ana ak\u0131m sol ve liberal entelijansiyan\u0131n bu performanslar\u0131n\u0131 bahane ederek Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fc neredeyse meczup ilan etmesi de g\u00f6r\u00fclmesi ve tart\u0131\u015f\u0131lmas\u0131 gereken bir olgu. Oysa bu Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019e kulak t\u0131kamak i\u00e7in icat edilmi\u015f bir y\u00f6ntem. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck onlar\u0131 rahats\u0131z ediyor, \u00e7\u00fcnk\u00fc onu bir kal\u0131ba sokmakta zorlan\u0131yorlar. Ulusalc\u0131 desen onlarla da kavga ediyor. Ortodoks solcu desen onlarla da kavga ediyor. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck kendi ba\u015f\u0131na bir ak\u0131m, \u00fcstelik tek ba\u015f\u0131na bir \u00f6rg\u00fct gibi davran\u0131yor. S\u00fcrekli d\u00fcrt\u00fcyor, s\u00fcrekli rahats\u0131z ediyor, s\u00fcrekli parmakl\u0131yor. Entelijansiyan\u0131n Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019e katlanamamas\u0131n\u0131n sebebi bu. O y\u00fczden kendisine meczup deyip onu unutabileceklerini ve unutturabileceklerini san\u0131yorlar.<\/p>\n

Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn pop\u00fcler medyadaki performanslar\u0131 do\u011fas\u0131 gere\u011fi bug\u00fcne odakl\u0131. Praksisi an be an didikliyor, lime lime ediyor, olan\u0131 biteni kendi s\u00fczgecinden kayda d\u00f6k\u00fcyor. \u00c7\u0131k\u0131\u015f<\/em> serisi de en basit anlam\u0131yla bu kay\u0131tlar\u0131n derlemesi olarak tan\u0131mlanabilir. Ama kendisi bu seriye Ansiklopedi<\/em> tan\u0131m\u0131n\u0131 koymu\u015f; \u201ccahiliyeye panzehir\u201d olarak kurulmu\u015f bir Ansiklopedi<\/em>. G\u00fcncel olan\u0131n kayd\u0131n\u0131 tutmaktan \u00f6te, sonraya aktar\u0131lmak \u00fczere tabletle\u015ftirilmi\u015f nesnel bir bilgi derlemesi ile mi kar\u015f\u0131 kar\u015f\u0131yay\u0131z? Bunlar hep Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn okurlara hediye etti\u011fi minik zek\u00e2 oyunlar\u0131, \u00e7\u00fcnk\u00fc \u00c7\u0131k\u0131\u015f<\/em> olsa olsa \u00f6znel bir ansiklopedi olabilir ancak. Bir Yal\u00e7\u0131n K\u00fc\u00e7\u00fck Ansiklopedisi. Da\u011f\u0131n\u0131k, daldan dala atlayan, Yal\u00e7\u0131n K\u00fc\u00e7\u00fck alamet-i farikas\u0131 stiliyle bir ansiklopedi denemesine giri\u015fmek ancak Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn akl\u0131na gelebilirdi. Kendisinin \u201cdeli k\u0131z\u0131n boh\u00e7as\u0131\u201d diye tan\u0131mlad\u0131\u011f\u0131 bir \u00f6nceki \u00c7\u00f6k\u00fc\u015f<\/em><\/strong> serisiyle k\u0131yasland\u0131\u011f\u0131nda, \u00c7\u0131k\u0131\u015f<\/em><\/strong> serisinde bu da\u011f\u0131n\u0131kl\u0131\u011f\u0131n giderek bir yazma ve okuma bi\u00e7imi haline d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fc s\u00f6ylenebilir. Tutukland\u0131\u011f\u0131nda ar\u015fivinden \u00e7\u0131kar\u0131l\u0131p el konan ve yasa gere\u011fi hepsinin alt\u0131na \u201cbenimdir\u201d diye imza atmas\u0131 gerekti\u011finden, on y\u0131llard\u0131r biriktirdi\u011fi on binlerce haf\u0131za kart\u0131n\u0131 haftalar boyunca tekrar okumak durumunda kalan Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn zihninde bir t\u00fcr maceraya \u00e7\u0131k\u0131yoruz sanki. Birbiriyle alakas\u0131z gibi g\u00f6r\u00fcnen ama Yal\u00e7\u0131n K\u00fc\u00e7\u00fck frekans\u0131yla hepsi birbiriyle ili\u015fkilendiren al\u0131nt\u0131lar, kutular, eski yaz\u0131lar ile hyperlink <\/strong>metinler serisinin i\u00e7ine \u00e7ekiliyorsunuz her iki kitap boyunca.<\/p>\n

Bu hyperlink metinleri okuyabilmek i\u00e7in Yal\u00e7\u0131n K\u00fc\u00e7\u00fck frekans\u0131na girmek gibi bir \u015fart var. Bu sorgulayan bir zihnin ama \u00f6zelde Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn zihninin farkl\u0131 olgular aras\u0131nda nas\u0131l ba\u011flant\u0131lar kurdu\u011funa dair bir metot gerektiriyor. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck de bunun fark\u0131nda olmal\u0131 ki, 1. kitab\u0131n \u201cAm I A Marxist ayn\u0131 anlama gelmek \u00fczere Am I A Materialist?\u201d ba\u015fl\u0131kl\u0131 makalesinde kendi d\u00fc\u015f\u00fcnme ve sorgulama metodunun detaylar\u0131n\u0131, neredeyse bir lecture<\/strong> halinde sunuyor. Bu makaleyi okuduk\u00e7a fark ediyoruz ki Yal\u00e7\u0131n K\u00fc\u00e7\u00fck appearance\u2019<\/strong>lar\u0131n ard\u0131ndaki essence\u2019<\/strong>\u0131n pe\u015finde hep. Kendisinin \u201csomut bakma batakl\u0131\u011f\u0131\u201d (\u00c7\u0131k\u0131\u015f<\/em>, 1. Kitap, s.192) dedi\u011fi appearance <\/strong>d\u00fcnyas\u0131n\u0131n onu hi\u00e7 heyecanland\u0131rmad\u0131\u011f\u0131n\u0131 itiraf ediyor. Galiba Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fc nev-i \u015fahs\u0131na m\u00fcnhas\u0131r bir d\u00fc\u015f\u00fcnce adam\u0131 yapan da, pe\u015finde ko\u015ftu\u011fu bu s\u0131ra d\u0131\u015f\u0131 diyar. Marks\u2019a atfen bahsetti\u011fi essence <\/strong>pe\u015finde ko\u015fma maceras\u0131 iki temel \u00f6zelik kazand\u0131r\u0131yor Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019e:<\/p>\n

Birincisi, d\u00fczyaz\u0131da s\u0131k\u00e7a rastlanmayan, art\u0131k Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn alamet-i farikas\u0131 say\u0131lan bilin\u00e7 ak\u0131\u015f\u0131<\/strong> tekni\u011fi. C\u00fcmleden c\u00fcmleye zaman ve konu de\u011fi\u015ftirebilen, ba\u011flant\u0131s\u0131z g\u00f6r\u00fcnen olgular aras\u0131nda derinde yatan ili\u015fkiler arayan ve mutlaka ama mutlaka bunlar\u0131 tarihsel bir perspektif i\u00e7inde konumland\u0131rmayla sonu\u00e7lanan bir \u00fcslup bu. \u0130\u00e7ine girmesi hi\u00e7 de d\u0131\u015far\u0131dan g\u00f6r\u00fcld\u00fc\u011f\u00fc kadar kolay de\u011fil, ama keyifli ve derler ya hani: zihin a\u00e7\u0131c\u0131.<\/strong> \u00c7\u0131k\u0131\u015f<\/em>, bu tekni\u011fin bilin\u00e7li bir \u015fekilde iyice zorland\u0131\u011f\u0131 bir \u00f6rnek say\u0131labilir.<\/p>\n

Yine bu bilin\u00e7 ak\u0131\u015f\u0131 tekni\u011fiyle ba\u011flant\u0131l\u0131 ikinci \u00f6zelik ise Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn k\u00f6klerinin san\u0131ld\u0131\u011f\u0131 gibi siyaset alan\u0131nda de\u011fil k\u00fclt\u00fcr <\/strong>alan\u0131nda yat\u0131yor olmas\u0131. Bu onun s\u00f6ylediklerinin anla\u015f\u0131lmas\u0131n\u0131 daha zor k\u0131lmakla birlikte, s\u00f6ylediklerinin \u00f6nemini daha da art\u0131r\u0131yor. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck i\u00e7in siyaset kendinden menkul bir alan de\u011fil, k\u00fclt\u00fcr\u00fcn i\u00e7inde bi\u00e7imlenen bir pratik. Bu y\u00fczden disiplinler aras\u0131nda gezinmek bir \u00fcsluptan ziyade bir y\u00f6ntem. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn kantar\u0131nda Marks\u2019\u0131n a\u011f\u0131rl\u0131\u011f\u0131 neyse Shakespeare\u2019in de, biriktirdi\u011fi magazin kup\u00fcrlerinin de a\u011f\u0131rl\u0131\u011f\u0131 ayn\u0131\u2026 Yazd\u0131klar\u0131n\u0131n temel amac\u0131 yal\u0131t\u0131lm\u0131\u015f bir siyaset alan\u0131n\u0131 de\u011fil, praksisi analiz etmek. Salt do\u011fruyu de\u011fil, essence<\/strong>\u2019\u0131 aramak yazd\u0131klar\u0131n\u0131n ana d\u00fcrt\u00fcs\u00fc denebilir.<\/p>\n

Bir Ronin olarak Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2026<\/strong><\/p>\n

Bunlar\u0131 s\u00f6yledikten sonra, ana ak\u0131m sol ve liberal entelijansiyan\u0131n Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019ten haz etmemesinin tek nedenini onun kategori d\u0131\u015f\u0131 olu\u015funa indirmek haks\u0131zl\u0131k olur elbette. Burada daha derin ve uzla\u015fmaz sebepler ar\u0131yoruz hakl\u0131 olarak. Buluyoruz da\u2026<\/p>\n

Yal\u00e7\u0131n K\u00fc\u00e7\u00fck deyim yerindeyse bir ronin<\/strong> olarak duruyor d\u00fc\u015f\u00fcnce hayat\u0131m\u0131zda. Efendisiz, kimseye eyvallah\u0131 olmayan bir birey… Hayat\u0131n\u0131n ciddi bir b\u00f6l\u00fcm\u00fcn\u00fc hapishanelerde ge\u00e7irmesine ra\u011fmen susturulamayan, susmayan bir ve kendi ba\u015f\u0131na bir \u00f6rg\u00fct gibi davranan yaln\u0131z bir sava\u015f\u00e7\u0131… Onu siyasi kategorilerden ba\u011f\u0131ms\u0131z k\u0131lan, ele avuca s\u0131\u011fmayan, kelebek gibi dans edip ar\u0131 gibi sokan karakteri de ronin<\/strong>\u2019li\u011finden geliyor desek abartm\u0131\u015f olur muyuz? Olmay\u0131z.<\/p>\n

Ronin, bug\u00fcn\u00fcn katlanabildi\u011fi bir imge de\u011fil, \u00e7\u00fcnk\u00fc g\u00fcn\u00fcm\u00fcz T\u00fcrkiye entelijansiyas\u0131n\u0131n karakteri 19. y\u00fczy\u0131la has meydan sava\u015flar\u0131 ile bi\u00e7imlendirilmi\u015f durumda. Bu d\u00fc\u015f\u00fcnsel ortamda ancak cephelerin kar\u015f\u0131l\u0131kl\u0131 ve somut bir kar\u015f\u0131tl\u0131k i\u00e7inde oldu\u011fu durumlarda tart\u0131\u015fmak m\u00fcmk\u00fcn. Taraflar\u0131n karma\u015f\u0131kla\u015ft\u0131\u011f\u0131, mevzilerin silikle\u015fti\u011fi, bireysel inisiyatiflerin toplu eylemlerden daha etkin oldu\u011fu kozmopolitik bir d\u00fc\u015f\u00fcnce ortam\u0131nda T\u00fcrkiye entelijansiyas\u0131n\u0131n donan\u0131m\u0131 yetersiz, s\u0131n\u0131rl\u0131 ve i\u015flevsiz kal\u0131yor. Bu y\u00fczden ronin iyi bir has\u0131m de\u011fil. Fazla hareketli, fazla agresif ve fazla bireysel addediliyor. Ronin\u2019e meczup demek en kestirme ve en ka\u00e7amak yol.<\/p>\n

Ama bu da yetmez. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck, ana ak\u0131m sol ve liberal d\u00fc\u015f\u00fcncenin \u00fczerine oturdu\u011fu \u00fc\u00e7 temel kavram ve olguya kar\u015f\u0131 k\u0131yas\u0131ya bir muhalefet y\u00fcr\u00fct\u00fcyor: Devlet<\/em>, K\u00fcrt Hareketi\/PKK<\/em> ve Tarih<\/em>. Neredeyse denebilir ki, bu \u00fc\u00e7 kavram etraf\u0131nda olu\u015fmu\u015f kategorik b\u00fcy\u00fck uzla\u015f\u0131 olmasa, T\u00fcrkiye entelijansiyas\u0131 varl\u0131k sebebini kaybedebilir ve da\u011f\u0131t\u0131m kanallar\u0131ndan d\u0131\u015flanabilir. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck her t\u00fcr d\u0131\u015flanmay\u0131 g\u00f6ze alm\u0131\u015f ve yine de kendi da\u011f\u0131t\u0131m kanallar\u0131n\u0131 olu\u015fturmay\u0131 ba\u015farm\u0131\u015f bir ronin olarak duruyor kar\u015f\u0131m\u0131zda. \u00c7\u0131k\u0131\u015f<\/em> kitab\u0131ndaki makaleler de bu \u00fc\u00e7 kavramsal hatt\u0131 devam ettiriyor. Detaylar\u0131na bu yaz\u0131da girmek nafile olur, ama tarih kavram\u0131 konusundaki uzla\u015fmazl\u0131\u011f\u0131n alt\u0131n\u0131 \u00e7izmek gerekiyor.<\/p>\n

T\u00fcrk solunun bir temsilcisi olarak Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2026<\/strong><\/p>\n

Yal\u00e7\u0131n K\u00fc\u00e7\u00fck ne derseniz deyin T\u00fcrk solu tarihinin \u00f6nemli temsilcilerinden biridir. \u201950\u2019lerin sonundan itibaren yar\u0131m y\u00fczy\u0131ld\u0131r T\u00fcrk solunun b\u00fct\u00fcn \u00f6nemli olu\u015fumlar\u0131n\u0131n i\u00e7inde bulunmu\u015f, d\u00fc\u015f\u00fcnce ve eylem \u00fcretmi\u015f (\u00c7\u0131k\u0131\u015f<\/em>, 2. Kitapta hik\u00e2yesini anlatt\u0131\u011f\u0131 Ayd\u0131nlar Bildirisi gibi) bir \u015fahsiyettir. Ve g\u00fcn\u00fcm\u00fcz olgular\u0131na e\u011filirken bu tarihsel merce\u011fi hi\u00e7 ihmal etmiyor. Ve because he is a Marxist<\/strong>, T\u00fcrk solu tarihinin derinliklerinden d\u00f6verek yonttu\u011fu k\u0131l\u0131c\u0131yla sald\u0131r\u0131yor entelijansiyaya. \u0130\u015fte bu, Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn bir meczup olarak damgalanmaya \u00e7al\u0131\u015f\u0131lmas\u0131n\u0131n en \u00f6nemli sebebidir. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn tarihsel merce\u011finde ger\u00e7eklik olarak g\u00f6rd\u00fc\u011f\u00fc \u015feyleri, entelijansiya bir heyula <\/strong>olarak g\u00f6rmek e\u011filiminde. G\u00fcn\u00fcm\u00fcz entelijansiyas\u0131, varl\u0131\u011f\u0131n\u0131, kendini tarihten muaf kabul etmesiyle garanti alt\u0131na almaktad\u0131r. Aksi halde varl\u0131\u011f\u0131na izin verilmezdi. E\u011fer bu heyulay\u0131, yani T\u00fcrk sol tarihini ve dolay\u0131s\u0131yla T\u00fcrk modernite tarihini ciddiye alacak olursa, onunla hesapla\u015fmak zorunda kalacakt\u0131r. Ve bu hesapla\u015fmadan ma\u011flup \u00e7\u0131kma ihtimali hayli y\u00fcksektir. Bunun yerine tarihi sadece bir bask\u0131 gelene\u011finden ibaret k\u0131larak vulgar ve \u00fcst\u00fcnk\u00f6r\u00fc bir paket haline getirerek (\u00e7\u00fcnk\u00fc bu tarih bir product <\/strong>olarak sunulmaktad\u0131r \u00f6n\u00fcm\u00fcze), evrensel <\/strong>kabul ettikleri birtak\u0131m kavramlar e\u015fli\u011finde, tarihd\u0131\u015f\u0131, kendinden menkul bir sol rezidans in\u015fa etmektedirler. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn dillendirdi\u011fi heyulay\u0131 g\u00f6rmemek en \u00e7ok i\u015flerine gelen \u015feydir.<\/p>\n

Yal\u00e7\u0131n K\u00fc\u00e7\u00fck i\u00e7in tarih, devingen ve pozisyonlar\u0131n olgular kar\u015f\u0131s\u0131nda de\u011fi\u015febildi\u011fi, lineer olmayan bir kavram olarak g\u00f6r\u00fcrken (s\u00fcrekli tekrarlad\u0131\u011f\u0131 \u201cBiz sosyalisttik, AKP bizi tekrar Kemalist yapt\u0131\u201d bunun en basit ifadesidir), entelijansiya i\u00e7in tarih sabit bir \u00f6zden ibarettir. Ne olgular onu de\u011fi\u015ftirebilir, ne de olgular kar\u015f\u0131s\u0131nda tarihsel pozisyon de\u011fi\u015fiklikleri m\u00fcmk\u00fcnd\u00fcr. \u00dctopik ve asl\u0131nda bilimd\u0131\u015f\u0131 bir tarih anlay\u0131\u015f\u0131 ile bug\u00fcn\u00fc yarg\u0131lamak ve yar\u0131n\u0131 kurmak ancak tarihi d\u0131\u015flamakla olas\u0131d\u0131r. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck ise T\u00fcrk modernite tarihini bir turnusol k\u00e2\u011f\u0131d\u0131 gibi bug\u00fcn\u00fcn girdab\u0131na uygulay\u0131p duruyor.<\/p>\n

Bu y\u00fczden sadece Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn kendi yazd\u0131klar\u0131na de\u011fil, \u00c7\u0131k\u0131\u015f<\/em>\u2019\u0131n her iki kitab\u0131nda da\u201cYazarlar\u0131m\u0131z Var\u201d ve \u201cT\u00fcrkiye\u2019de Ayd\u0131nlar Var\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmlerde ad\u0131 an\u0131lan Zafer Toprak, Korkut Boratav ve Taner Timur gibi isimleri de bu tarihsel perspektifte birer okuma tavsiyeleri olarak ciddiye almak zorunday\u0131z. Bu isimlerin i\u00e7inde \u00f6zelikle Zafer Toprak ve kitaplar\u0131 \u00c7\u0131k\u0131\u015f<\/em>\u2019\u0131n birka\u00e7 makalesinin belkemi\u011fini olu\u015fturuyor.<\/p>\n

Peki \u00c7\u0131k\u0131\u015f<\/em>\u2019ta Onomastique ve Sabetayizm var m\u0131? Elbette var. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck paralel olarak birka\u00e7 disiplini, birkac leitmotiv<\/strong>\u2019i s\u00fcrekli yan\u0131nda ta\u015f\u0131yor. Kimi yarg\u0131lar, c\u00fcmleler ve hatta pasajlar bir\u00e7ok makalesinde tekrarlan\u0131yor. Bir yazar\u0131n s\u00f6yledi\u011fi her \u015feye inanmak zorunda hisseden bir okuyucu de\u011filseniz, bu kas\u0131rgadan keyif alman\u0131z bile m\u00fcmk\u00fcn. Dahas\u0131 pop\u00fcler medyada \u00e7ok\u00e7a yer alan bu leitmotiv\u2019lerin ard\u0131nda Yal\u00e7\u0131n K\u00fc\u00e7\u00fck’\u00fcn as\u0131l tezlerinin yeterince duyulamad\u0131\u011f\u0131 ger\u00e7e\u011fini de g\u00f6z ard\u0131 etmemek gerekiyor. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck’\u00fcn performanslar\u0131n\u0131n pop\u00fclerlik ad\u0131na feda etti\u011fi as\u0131l tezleri i\u00e7in sadece seyretmek de\u011fil, okumak zorunday\u0131z kendisini.<\/p>\n

\u00c7\u0131k\u0131\u015f<\/em>\u2019\u0131n 2. Kitab\u0131nda yer alan Deniz Hakan\u2019\u0131n, Ahlak Teorisine D\u00f6n\u00fc\u015f ba\u015fl\u0131\u011f\u0131 alt\u0131ndaki \u201cArt\u0131k Demokrat ve Ahlaks\u0131z Adamlar\u0131z\u201d makalesi ile Okan \u0130rtem\u2019in \u201c\u00c7ok Dinli Do\u011fum: Osmanl\u0131\u201d makalesi de \u00f6zellikle an\u0131lmal\u0131. Bu iki makale sayesinde, Yal\u00e7\u0131n K\u00fc\u00e7\u00fck imzas\u0131 ta\u015f\u0131salar da \u00c7\u0131k\u0131\u015f<\/em> kitaplar\u0131 bir ekip eme\u011fi ve tad\u0131 ta\u015f\u0131yor. Bir \u00f6rg\u00fct<\/strong> i\u015fi.<\/p>\n

Sonu\u00e7 olarak \u00c7\u0131k\u0131\u015f<\/em>, Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn tarih sahnesinde tuttu\u011fu g\u00fcnl\u00fckler gibi okunabilir. Bu g\u00fcnl\u00fc\u011f\u00fcn i\u00e7indeki bug\u00fcn <\/strong>ve Yal\u00e7\u0131n K\u00fc\u00e7\u00fck belle\u011findeki t\u00fcm bir tarih <\/strong>yekpare bir zamand\u0131r. Yal\u00e7\u0131n K\u00fc\u00e7\u00fck kitaptaki Aziz Nesin ile olan anekdottaki gibi \u201c\u2026n\u0131n de\u011fdi\u011fi her yeri tarihi\u201d kabul edecek kadar bireyci ve \u201ci\u015fi indirmek ve kald\u0131rmak olan gen\u00e7leri bekliyorum\u201d diyecek kadar halk\u00e7\u0131d\u0131r. Pusulaya etki eden \u00f6nemli bir manyetik aland\u0131r. Buraday\u0131z.<\/p>\n

– \u00c7\u0131k\u0131\u015f Ansiklopedi 1 – 2, Yal\u00e7\u0131n K\u00fc\u00e7\u00fck, Tekin Yay\u0131nevi, 1. Kitap (Eyl\u00fcl 2015, 336 s.), 2. Kitap (Kas\u0131m 2015, 424 s.)<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fcn bir kitab\u0131 \u00fczerine yazmak ayn\u0131 zamanda Yal\u00e7\u0131n K\u00fc\u00e7\u00fck\u2019\u00fc de yazmak anlam\u0131na geliyor. S\u00f6z konusu Yal\u00e7\u0131n K\u00fc\u00e7\u00fck oldu\u011funda, yazar ile kitab\u0131 aras\u0131na nesnel s\u0131n\u0131rlar \u00e7ekmek m\u00fcmk\u00fcn de\u011fil \u00e7\u00fcnk\u00fc. \u00dcstelik Yal\u00e7\u0131n K\u00fc\u00e7\u00fck sadece kitaplar\u0131nda de\u011fil, \u00fcretti\u011fi her \u015feyde kendini de yeniden \u00fcretiyor. \u0130ster televizyon program\u0131nda olsun, ister Silivri Cezaevi\u2019nin \u00f6n\u00fcnde, ister h\u00e2kim kar\u015f\u0131s\u0131nda\u2026 O her […]<\/p>\n","protected":false},"author":482,"featured_media":15572,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[185,513,28,222],"tags":[1807,238,1806],"class_list":["post-15571","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-148-sayi","category-kitapcil","category-sosyal-bilimler","category-tarih","tag-ansiklopedi","tag-tarih","tag-yalcin-kucuk"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/15571","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=15571"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/15571\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/15572"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=15571"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=15571"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=15571"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}