{"id":26405,"date":"2014-04-01T15:17:42","date_gmt":"2014-04-01T12:17:42","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=26405"},"modified":"2018-06-06T15:45:45","modified_gmt":"2018-06-06T12:45:45","slug":"saygi-ve-tapinma","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2014\/04\/01\/saygi-ve-tapinma","title":{"rendered":"Sayg\u0131 ve tap\u0131nma"},"content":{"rendered":"

E\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015f\u0131n\u0131n beden diline yans\u0131yan bi\u00e7iminin dereceleri bir grafikle g\u00f6sterilebilir: S\u00f6ylenenlere kar\u015f\u0131 \u00e7\u0131k\u0131lmad\u0131\u011f\u0131n\u0131n hafif ba\u015f e\u011fi\u015fleriyle g\u00f6sterilmesi. Sonra a\u00e7\u0131k bir sayg\u0131 g\u00f6sterisi olarak \u201cba\u015fe\u011fme\u201d gelir. Ba\u015fe\u011fmenin daha belirgin bi\u00e7imi \u201cboyun e\u011fme\u201ddir. S\u0131ra g\u00f6vdenin belden yukar\u0131s\u0131n\u0131n e\u011filmesine gelir. E\u011filmenin be\u015f ile doksan aras\u0131nda de\u011fi\u015ftirilebilen sayg\u0131 dereceleri vard\u0131r. Sayg\u0131n\u0131n daha b\u00fcy\u00fc\u011f\u00fc diz \u00e7\u00f6k\u00fclerek g\u00f6sterilecektir. Hele tek ve \u00e7ift diz \u00e7\u00f6kmeye bir de doksan derecelik ba\u015fe\u011fme e\u015flik etmi\u015fse bu \u201cbiat\u201d derecesinde sayg\u0131 demektir. Sayg\u0131n\u0131n son dereceleri, ayak \u00f6pme ve yeri \u00f6pme ile onun bir \u00e7e\u015fitlemesi secdeye kapan\u0131p aln\u0131 yere yap\u0131\u015ft\u0131rmad\u0131r (tap\u0131nma). B\u00fct\u00fcn bunlar\u0131n bir sosyolojisi var. <\/i><\/p>\n

G\u0130R\u0130\u015e<\/strong><\/h4>\n

\u201cSayg\u0131lar beyefendi\u201d, \u201csayg\u0131lar han\u0131mefendi\u201d<\/strong><\/p>\n

Ge\u00e7mi\u015fte de sayg\u0131 s\u00f6ylemi ve eylemi \u00fcst\u00fcne yaz\u0131lar yazm\u0131\u015ft\u0131m. \u00d6zellikle \u201cinan\u00e7lara sayg\u0131\u201d konusunda duydu\u011fum etik ku\u015fkular\u0131m\u0131 dile getirmi\u015ftim. D\u00f6n\u00fcp onlarda savundu\u011fum g\u00f6r\u00fc\u015flere bir g\u00f6z att\u0131m. Onlar\u0131 bug\u00fcnk\u00fc g\u00f6r\u00fc\u015flerimle kar\u015f\u0131la\u015ft\u0131rd\u0131m. Olumsuz oyumun de\u011fi\u015fmedi\u011fini g\u00f6rd\u00fcm. Ama renginin zamanla daha koyula\u015ft\u0131\u011f\u0131n\u0131 anlad\u0131m. Koyuluk ele\u015ftirdi\u011fim sayg\u0131 bi\u00e7imlerinden sayg\u0131 anlay\u0131\u015f\u0131n\u0131n oda\u011f\u0131na giderek artmakta.<\/p>\n

\u201c\u0130nan\u00e7lara sayg\u0131\u201d yerine \u201cinsanlara sayg\u0131\u201d<\/b>: Sayg\u0131ya kar\u015f\u0131 ilk soru imi (i\u015fareti) kafamda \u00e7evirdi\u011fim bir kitapta Hint k\u00fclt\u00fcr\u00fcndeki \u201csati\u201d g\u00f6rene\u011finin \u0130ngilizlerce yasaklan\u0131\u015f\u0131n\u0131 irdelerken olu\u015fmu\u015ftu. S\u00f6m\u00fcrgeci \u0130ngiliz y\u00f6netimi sati t\u00f6resini (1840\u2019larda) yasaklam\u0131\u015f. Brahman dinciler (din adamlar\u0131) gelip \u0130ngiliz s\u00f6m\u00fcrge y\u00f6neticilerinden, \u00f6len brahman ile birlikte kar\u0131s\u0131n\u0131n da yak\u0131lmas\u0131 t\u00f6relerine sayg\u0131 g\u00f6sterilmesini istemi\u015fler. (1)<\/p>\n

Ortada apa\u00e7\u0131k bir ahlak sorunu vard\u0131. Kim hakl\u0131, diye d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcm. K\u00fclleri kocas\u0131n\u0131nkiyle birlikte Ganj\u2019a serpilmesi i\u00e7in yak\u0131lmaya can att\u0131\u011f\u0131 (!) s\u00f6yleyen t\u00f6reye sayg\u0131 g\u00f6sterilmesini isteyen s\u00f6m\u00fcrge halk\u0131n\u0131n \u201cmazlum brahmanlar\u201d kast\u0131 \u00fcyeleri mi, yoksa bu t\u00f6reyi yasaklayan \u201czalim s\u00f6m\u00fcrgeciler\u201d mi? Vard\u0131\u011f\u0131m sonu\u00e7, soyut (a\u015fk\u0131n\u00f6zne) olsun, somut (yontu) bi\u00e7iminde olsunlar \u201cputlara sayg\u0131\u201d de\u011fil ger\u00e7ek insan \u00f6znelere, \u201cinsana sayg\u0131\u201d g\u00f6sterilmeli olmu\u015ftu. Yaz\u0131lar\u0131mda, konu\u015fmalar\u0131mda bu g\u00f6r\u00fc\u015f\u00fc i\u015flemi\u015ftim.<\/p>\n

K\u00f6rk\u00fct\u00fck de\u011fil \u201cko\u015fullu sayg\u0131\u201d<\/strong><\/p>\n

Daha sonraki d\u00fc\u015f\u00fcncelerimde ve yaz\u0131lar\u0131mda ilgim inan\u00e7lara sayg\u0131dan genel olarak sayg\u0131 s\u00f6ylemini ve eylemini irdelemeye y\u00f6neldi. O zaman \u201csayg\u0131 g\u00f6sterilecekse bile\u201d a\u015fk\u0131n\u00f6znelere de\u011fil insana g\u00f6sterilmeli diye yazd\u0131\u011f\u0131m\u0131 an\u0131ms\u0131yorum. Sayg\u0131 konusu edilen putlar, a\u015fk\u0131n\u00f6zneler (tanr\u0131lar, devletler gibi sanal \u00f6zneler) de\u011fil ger\u00e7ek, ki\u015fisel \u00f6zneler, ya da (s\u0131n\u0131flar, etnik topluluklar, cemaatler gibi) toplumsal \u00f6zneler bile olsa, her konuda olumlu tepki verip sayg\u0131 g\u00f6sterilmemeliydi. Sayg\u0131 bekleyenlere, hangi konuda sayg\u0131 beklediklerine bak\u0131l\u0131p, ele\u015ftirel bir de\u011ferlendirmeden sonra o \u00f6znelere sayg\u0131 g\u00f6sterilmeli ya da g\u00f6sterilmemeliydi. Her sayg\u0131 beklentisine otomatik uyulmamal\u0131yd\u0131. Sayg\u0131 istemlerine (taleplerine) \u00f6nce ele\u015ftirel, hatta (t\u00f6relere sayg\u0131 s\u00f6z konusuysa) ku\u015fkuyla yakla\u015f\u0131lmal\u0131yd\u0131. Onlar\u0131n yan\u0131ndaki, kar\u015f\u0131s\u0131ndaki sayg\u0131 beklentileriyle birlikte de\u011ferlendirildikten sonra karar verilmeliydi. Baz\u0131 de\u011ferlere beklenen sayg\u0131 g\u00f6sterilirken ba\u015fka de\u011ferlerin, \u00f6rne\u011fin evrensel insan de\u011ferlerinin kurban edilmemesi ko\u015fulu getirilmeli diye d\u00fc\u015f\u00fcnmeye ba\u015flam\u0131\u015ft\u0131m. (2)<\/p>\n

\u201cSayg\u0131 anlay\u0131\u015f\u0131n\u0131n t\u00fcmden yads\u0131nmas\u0131 m\u0131 gerekli?\u201d<\/strong><\/p>\n

Sayg\u0131 anlay\u0131\u015f\u0131mdaki ele\u015ftirel yakla\u015f\u0131m beni neredeyse sayg\u0131n\u0131n e\u015fitsizlik\u00e7i ili\u015fkilerin k\u0131l\u0131f\u0131 olup, t\u00fcmden \u00e7\u0131kar\u0131l\u0131p at\u0131lmas\u0131 gerekti\u011fi noktas\u0131na getirmi\u015fti. Ama buna karar verebilmek i\u00e7in sayg\u0131n\u0131n genel bir ele\u015ftirel irdelemeden ge\u00e7irilmesi gerekiyordu. Bu yaz\u0131 bana bu olana\u011f\u0131 verdi. Konuyu i\u015flerken sayg\u0131n\u0131n toptan yads\u0131nmas\u0131n\u0131n olanakl\u0131 olmad\u0131\u011f\u0131 gibi gerekli de olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131m. \u00c7\u00fcnk\u00fc ortada \u00e7eli\u015fkili durumlar vard\u0131. Bir yanda sayg\u0131n\u0131n e\u015fitsizlik\u00e7i insan ili\u015fkilerinin \u00f6rt\u00fcl\u00fcp y\u00fcr\u00fct\u00fclmesi yolunda ideolojik bir i\u015flev arac\u0131 olarak kullan\u0131lmas\u0131 duruyor. \u00d6te yanda kapitalist, yar\u0131\u015fmac\u0131, bireyci burjuva toplumunun bireysel, s\u0131n\u0131fsal \u00e7\u0131karlar\u0131 kar\u015f\u0131s\u0131nda hi\u00e7bir de\u011ferleri bulunmayan hi\u00e7bir de\u011fere sayg\u0131 duymayan y\u00f6neticileri, y\u00f6netilenleri. Yaz\u0131 ilerledik\u00e7e \u201ce\u015fitsizlik\u00e7i sayg\u0131\u201d t\u00fcrlerini ele\u015ftirirken \u201ce\u015fitlik\u00e7i sayg\u0131\u201d anlay\u0131\u015flar\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 ve gereklili\u011fini anlad\u0131m. Sayg\u0131n\u0131n t\u00fcmden yads\u0131nmas\u0131n\u0131n da do\u011fru olmayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr oldum. Gene kimseye \u201csayg\u0131lar\u201d, \u201cefendim\u201d, \u201cbuyrun\u201d demeyelim. Ama e\u015fitsizlik\u00e7i ili\u015fkilerde okka alt\u0131nda bulunan gruplar\u0131n ve ki\u015filerin \u201ckar\u015f\u0131l\u0131kl\u0131 sayg\u0131\u201d istemlerine kulak t\u0131kamayal\u0131m. \u00d6z\u00fcnde e\u015fitlik\u00e7i ili\u015fkilerde (\u00f6rne\u011fin bug\u00fcn\u00fcn ya\u015fl\u0131lar\u0131n\u0131n yar\u0131n\u0131n ya\u015fl\u0131lar\u0131ndan anlay\u0131\u015f beklemelerinde, demek ki gen\u00e7lerin ya\u015fl\u0131larla ili\u015fkilerinde, hatta erkeklerin kad\u0131nlarla baz\u0131 ili\u015fkilerinde empati yapmalar\u0131yla ilgili) \u201ckar\u015f\u0131l\u0131kl\u0131 sayg\u0131\u201d anlay\u0131\u015f\u0131n\u0131 \u00e7\u00f6pe atmayal\u0131m.<\/p>\n

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E\u011filmenin be\u015f ile doksan aras\u0131nda de\u011fi\u015ftirilebilen dereceleri vard\u0131r. \u0130n\u00f6n\u00fc \u00dcniversitesi Rekt\u00f6r\u00fc Prof. Cemil \u00c7elik, AKP\u2019ye ve \u00f6zel olarak Ba\u015fbakan Erdo\u011fan\u2019a en yak\u0131n sermaye kurulu\u015flar\u0131ndan birinin kurucusu ve ba\u015fkan\u0131 olan Ahmet \u00c7al\u0131k\u2019\u0131n babas\u0131 sanayici Mahmut \u00c7al\u0131k\u2019\u0131n elini \u00f6p\u00fcyor.<\/figcaption><\/figure>\n

Sayg\u0131n\u0131n beden diline yans\u0131yan grafi\u011fi<\/strong><\/p>\n

Sayg\u0131n\u0131n e\u015fitlik\u00e7i bi\u00e7imlerini ileride ele almak \u00fczere, sayg\u0131 s\u00f6yleminde ve eyleminde daha egemen durumda bulunan e\u015fitsizlik\u00e7i sayg\u0131n\u0131n yap\u0131s\u0131na bakal\u0131m. Sayg\u0131 anlay\u0131\u015f\u0131n\u0131n beden diline yans\u0131yan bi\u00e7iminin dereceleri bir grafikle \u015f\u00f6yle g\u00f6sterilebilir:<\/p>\n

Sayg\u0131n\u0131n ilk ve en hafif bi\u00e7imi, g\u00f6vdesi ve ba\u015f\u0131 dik duran, kar\u015f\u0131s\u0131ndakinin dediklerini hafif ba\u015f e\u011fi\u015fleriyle bile onaylamadan \u201ck\u00f6sdinleyen\u201d birinin davran\u0131\u015f\u0131nda g\u00f6zlemlenebilir. (3) Sayg\u0131n\u0131n bunun \u00fczerindeki derecesi, s\u00f6ylenenlere kar\u015f\u0131 \u00e7\u0131k\u0131lmad\u0131\u011f\u0131 hafif ba\u015f e\u011fi\u015fleriyle g\u00f6sterilen jestlerdir. Bu \u00fcst\u00fc \u00f6rt\u00fcl\u00fc sayg\u0131 derecelerinden sonra a\u00e7\u0131k bir sayg\u0131 g\u00f6sterisi olarak \u201cba\u015fe\u011fme\u201d gelir. Sonra orduda topuk (\u00e7arpma) selam\u0131yla birlikte yap\u0131lan gibi sert bir ba\u015fe\u011fme. Ba\u015fe\u011fmenin daha belirgin bi\u00e7iminin \u201cboyun e\u011fme\u201d oldu\u011fu s\u00f6ylenebilir.<\/p>\n

El \u00f6pme, \u00f6p\u00fclen eli ba\u015f\u0131n \u00fczerine koyma, s\u0131k uygulanan, dolay\u0131s\u0131yla eli, ete\u011fi, aya\u011f\u0131 \u00f6p\u00fclenler kadar sayg\u0131n g\u00f6r\u00fclmeyenlere g\u00f6sterilen s\u0131radan sayg\u0131 g\u00f6sterilerimizdendir. (4)<\/p>\n

Sayg\u0131n\u0131n \u015fiddetinin ve s\u00fcreklili\u011finin derecesini g\u00f6stermede s\u0131ra g\u00f6vdenin belden yukar\u0131s\u0131n\u0131n e\u011filmesine gelir. G\u00f6vde belden, \u00e7e\u015fitli derecelerde olmak \u00fczere e\u011filerek, boyu sayg\u0131 g\u00f6sterileninkinden daha uzun biri bile olsa, ba\u015f sayg\u0131 bekleyenin ba\u015f\u0131n\u0131n alt\u0131na d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f olur. E\u011filmenin be\u015f ile doksan aras\u0131nda de\u011fi\u015ftirilebilen sayg\u0131 dereceleri vard\u0131r. (5) E\u011filme a\u00e7\u0131lar\u0131 yan\u0131 s\u0131ra yinelemeler de sayg\u0131n\u0131n derecesinin y\u00fckseltilmesinde kullan\u0131l\u0131r. Sayg\u0131 g\u00f6sterilen kadar sayg\u0131 g\u00f6steren de sayg\u0131nsa, biri kendinin \u00f6teki kadar sayg\u0131n olmad\u0131\u011f\u0131n\u0131 g\u00f6stermek i\u00e7in onun kar\u015f\u0131l\u0131k vererek e\u011filmesinden daha fazla e\u011filerek yan\u0131t vermek zorundad\u0131r. \u00d6yle ki g\u00f6steri s\u00fcr\u00fcp giden kar\u015f\u0131l\u0131kl\u0131 e\u011fili\u015flerle bir yar\u0131\u015fmaya d\u00f6n\u00fc\u015febilir.<\/p>\n

Belin doksan dereceden fazla k\u0131vr\u0131lmas\u0131 kolay de\u011fildir. Hele araya bir de g\u00f6bek giriyorsa! O zaman sayg\u0131n\u0131n daha b\u00fcy\u00fc\u011f\u00fc diz \u00e7\u00f6k\u00fclerek g\u00f6sterilecektir. B\u00f6ylece sayg\u0131 g\u00f6steren (boyu ne kadar uzun olursa olsun) kendisini \u201ck\u00fc\u00e7\u00fclterek\u201d, sayg\u0131 bekleyenin ona yukar\u0131dan bakmas\u0131n\u0131 sa\u011flayacak d\u00fczeye dek \u201ca\u015fa\u011f\u0131lam\u0131\u015f\u201d olur. Hele tek ve \u00e7ift diz \u00e7\u00f6kmeye bir de doksan derecelik ba\u015fe\u011fme e\u015flik etmi\u015fse bu \u201cbiat\u201d (6) derecesinde sayg\u0131 demektir. Biat, sayg\u0131 g\u00f6steren ki\u015finin uzatt\u0131\u011f\u0131 boyunun her an vurulabilmesini \u00f6nceden kabul etti\u011fini g\u00f6stermesi anlam\u0131na da gelebilir.<\/p>\n

Sayg\u0131n\u0131n, sayg\u0131 g\u00f6steriminin dereceleri aras\u0131nda \u201cel etek \u00f6pme\u201d de bulunur. El \u00f6pme diz \u00e7\u00f6kmeden bir \u00f6nceki, etek \u00f6pme bir sonraki sayg\u0131 derecesi olarak g\u00f6r\u00fcnmektedir. Diz \u00e7\u00f6kmeden etek \u00f6pmek kolay de\u011fil!<\/p>\n

Sayg\u0131n\u0131n son dereceleri, ayak \u00f6pme (7) ve yeri \u00f6pme (8) ile onun bir \u00e7e\u015fitlemesi secdeye kapan\u0131p aln\u0131 yere yap\u0131\u015ft\u0131rmad\u0131r. Bu ikisi sayg\u0131n\u0131n \u201ctap\u0131nma\u201d derecesindeki (bana insan onuruna uygun g\u00f6r\u00fcnmeyen) a\u015f\u0131r\u0131 bi\u00e7imleridir. Bu davran\u0131\u015f\u0131yla sayg\u0131 g\u00f6steren ki\u015fi, yerden y\u00fcksekli\u011fini s\u0131f\u0131r d\u00fczeyine indirirken, \u00f6zneli\u011fini yads\u0131yarak kendini s\u0131f\u0131rlam\u0131\u015f olmaktad\u0131r. B\u00f6ylece, sayg\u0131 g\u00f6sterdikleri (ister ger\u00e7ek insan \u00f6zne, ister bir a\u015fk\u0131n\u00f6zne, ister do\u011fa gibi \u00f6teki sanal \u00f6zneler olsun) tanr\u0131la\u015ft\u0131r\u0131lm\u0131\u015f ya da onlar\u0131n tanr\u0131l\u0131k savlar\u0131 kabul edilmi\u015f demektir. Sayg\u0131 g\u00f6sterilen y\u00fcceltilmi\u015f \u00f6znenin aya\u011f\u0131n\u0131n alt\u0131ndakini ezip yok edebilece\u011fi gibi, yok etmeyip var edebilece\u011fi, bir anlamda yaratabilece\u011fi beden diliyle anlat\u0131lm\u0131\u015f olur.<\/p>\n

SAYGI PAZARI<\/strong><\/h4>\n

Kimler sayg\u0131 satar? Kimler sayg\u0131 al\u0131r?<\/strong><\/p>\n

Sayg\u0131 \u00fczerine ayr\u0131nt\u0131l\u0131 bir \u00e7\u00f6z\u00fcmlemeye giri\u015fmeden \u00f6nce, bu kavram\u0131n g\u00fcn\u00fcm\u00fczde kimlerce, nerelerde, hangi durumlarda kullan\u0131ld\u0131\u011f\u0131na bak\u0131lmal\u0131d\u0131r. Bu ama\u00e7la yap\u0131lm\u0131\u015f geli\u015fig\u00fczel (tesad\u00fcfi) bir \u00f6rnekleme bile kabaca bir sonu\u00e7 \u00e7\u0131karmaya yetebilir. Yazmaya s\u00f6z verdi\u011fimden yaz\u0131m\u0131n ilk s\u00f6zc\u00fcklerini d\u00f6kt\u00fcrmeye ba\u015flad\u0131\u011f\u0131m g\u00fcnlere dek ge\u00e7en son bir iki ay i\u00e7inde ald\u0131\u011f\u0131m notlardan bir se\u00e7ki yapaca\u011f\u0131m. Onlar\u0131 s\u0131n\u0131fland\u0131rmadan s\u0131ralama kolayl\u0131\u011f\u0131na gidece\u011fim. Bakal\u0131m sayg\u0131 pazar\u0131nda kimlere nelere ilgi g\u00f6steriliyor? Kimler sayg\u0131 bekliyor, onlar\u0131n gereksinimine kimler yan\u0131t veriyor? Kimler sayg\u0131 sat\u0131yor, (9) kimler sayg\u0131 al\u0131yor? Yazarlar\u0131n\u0131n adlar\u0131n\u0131 vermeden kaynaklar\u0131 belirtmekle yetinece\u011fim:<\/p>\n

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Diz \u00e7\u00f6ken, kendisini \u201ck\u00fc\u00e7\u00fclterek\u201d, sayg\u0131 bekleyenin ona yukar\u0131dan bakmas\u0131n\u0131 sa\u011flayacak d\u00fczeye dek \u201ca\u015fa\u011f\u0131lam\u0131\u015f\u201d olur.<\/figcaption><\/figure>\n

– \u201cAyd\u0131nlanman\u0131n bilim alan\u0131ndaki \u00f6nc\u00fclerinden Aykut hoca\u2019n\u0131n an\u0131s\u0131 \u00f6n\u00fcnde sayg\u0131yla e\u011filiyor[uz]\u201d. (Sol, <\/i>8 \u015eubat 2014, s.9).<\/p>\n

– \u201cNe yaz\u0131k ki \u00f6zsayg\u0131s\u0131 olmayanlar\u0131n siyasetteki temsilcileri istifa etmiyor… Kendisine sayg\u0131s\u0131 olmayan ba\u015fkas\u0131na sayg\u0131l\u0131 olabilir mi?… Her yerde s\u0131k\u00e7a rastlanan sayg\u0131s\u0131zl\u0131k terbiyesizli\u011fe evrinebiliyor… Sayg\u0131s\u0131zl\u0131\u011f\u0131 toplumdan kaz\u0131man\u0131n yollar\u0131n\u0131 d\u00fc\u015f\u00fcnmeliyiz… Burada [Kanada\u2019da] insanlar genel olarak \u00f6z\u00fcr dilemesini bilen sayg\u0131l\u0131 insanlar\u201d. (Sol,<\/i> 1 Mart 2014, s.9).<\/p>\n

– \u201cHepsinden \u00f6te milli irade ne diyor? Bu \u00f6nemlidir. Milli iradenin temsili \u015fu anda parlamentodad\u0131r. Herkesin sayg\u0131 duyma mecburiyeti vard\u0131r\u201d. (12 Ocak 2014 HSYK kanun teklifi i\u00e7in kavgal\u0131 BMM Adalet Komisyonu g\u00f6r\u00fc\u015fmeleri ertesinde yap\u0131lan bir konu\u015fma, 13 Ocak tarihli gazetelerde).<\/p>\n

– TCK Kanun No: 5237 Kabul Tarihi 26.9.2004<\/p>\n

Halk\u0131 kin ve d\u00fc\u015fmanl\u0131\u011fa tahrik ve a\u015fa\u011f\u0131lama<\/i><\/p>\n

3. F\u0131kras\u0131: Halk\u0131n bir kesiminin benimsedi\u011fi din\u00ee de\u011ferleri alenen a\u015fa\u011f\u0131layan ki\u015fi, fiilin kamu bar\u0131\u015f\u0131n\u0131 bozmaya elveri\u015fli olmas\u0131 h\u00e2linde alt\u0131 aydan bir y\u0131la kadar hapis cezas\u0131 ile cezaland\u0131r\u0131l\u0131r.<\/p>\n

(not: Cezaland\u0131rma ve s\u00fcresi d\u0131\u015f\u0131nda hemen t\u00fcm s\u00f6zc\u00fckleri ve kavramlar\u0131 yoruma a\u00e7\u0131k. Cezaland\u0131rma ise, a\u00e7\u0131klanan ayn\u0131 d\u00fc\u015f\u00fcnceye, y\u00f6neticiden yarg\u0131c\u0131na dek herkese ay ile y\u0131l aras\u0131 de\u011fi\u015fen cezalar\u0131 uygun g\u00f6rebilme keyfili\u011fi tan\u0131yor.)<\/p>\n

– \u201cNeyin su\u00e7 olmad\u0131\u011f\u0131 [hakk\u0131nda]… baz\u0131 ipu\u00e7lar\u0131 verebilirim… Mesel\u00e2 iktidar\u0131 \u00f6vmek su\u00e7 de\u011fil… her zaman otoritenin yan\u0131nda olmak, dinine, b\u00fcy\u00fcklerine sayg\u0131l\u0131 davranmak sizi sayg\u0131n vatanda\u015f yapar…\u201d [serzeni\u015fli, ba\u015fakakma ama\u00e7l\u0131 deyi\u015f] (Evrensel, <\/i>25 \u015eubat 2014, s.13).<\/p>\n

– \u201c[s\u00f6z\u00fc var kendi yok olan \u015feylerin say\u0131ld\u0131\u011f\u0131 \u201cYalan D\u00fcnya\u201d ba\u015fl\u0131kl\u0131 bir yaz\u0131dan] \u201cfarkl\u0131l\u0131klara sayg\u0131\u201d [sonras\u0131nda, s\u00f6z\u00fc ediliyor davran\u0131\u015f\u0131 yok deniyor] (Sol, <\/i>25 \u015eubat 2014, s.15).<\/p>\n

– \u201cNeden TKP?..\u201d [gerek\u00e7eleri s\u0131ralan\u0131rken 6.s\u0131:] \u201cDo\u011faya duydu\u011fu sayg\u0131 i\u00e7in\u201d.<\/p>\n

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Tayip Erdo\u011fan\u2019\u0131n \u201csayg\u0131\u201d anlay\u0131\u015f\u0131.<\/figcaption><\/figure>\n

– 2013 y\u0131l\u0131nda vitrinlerde boy g\u00f6steren a\u00e7\u0131k ye\u015fil renkle bir termosun \u00fczerinde: \u201cRespect Our World DO YOUR PART\u201d (D\u00fcnyam\u0131za\/Do\u011faya Sayg\u0131 G\u00f6ster \u00dcZER\u0130NE D\u00dc\u015eEN\u0130\/G\u00d6REV\u0130N\u0130 YAP) yaz\u0131s\u0131.<\/p>\n

– Futbolcular\u0131n (2014 ba\u015flar\u0131ndaki) formalar\u0131nda UEFA\u2019n\u0131n istedi\u011fi, \u0131rk\u00e7\u0131l\u0131\u011fa, nefret su\u00e7lar\u0131na kar\u015f\u0131 futbolcular\u0131 ve futbol izleyicilerini uyaran \u201cRespect\u201d (sayg\u0131) slogan\u0131. (10)<\/p>\n

– 10 \u015eubat 2014 \u201cT\u00fcrkiye i\u00e7in adalet Fenerbah\u00e7e i\u00e7in adalet y\u00fcr\u00fcy\u00fc\u015f\u00fc\u201d s\u0131ras\u0131 bir TV kamerac\u0131s\u0131na bir kad\u0131n kat\u0131lmac\u0131n\u0131n \u201cben kendime sayg\u0131mdan dolay\u0131 buraday\u0131m\u201d demesi.<\/p>\n

– \u201cBu m\u00fccadele koltuk m\u00fccadelesi de\u011fil, inan\u00e7lara sayg\u0131l\u0131 [bir] laikli\u011fin [laiklik anlay\u0131\u015f\u0131n\u0131n] m\u00fccadelesi\u201d (\u0130stanbul-Adalar se\u00e7im propagandas\u0131nda s\u00f6ylenen s\u00f6zlerin Cumhuriyet, <\/i>7 Mart 2014\u2019teki haberi).<\/p>\n

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Merve Kavak\u00e7\u0131\u2019n\u0131n \u201csayg\u0131\u201d anlay\u0131\u015f\u0131.<\/figcaption><\/figure>\n

– \u201cAma birileri \u00e7\u0131k\u0131p adaylardan ye\u015file sayg\u0131 taahh\u00fctnamesi imzalamalar\u0131n\u0131 rica ediyor… Yeni [Kurulan konut] site[si] \u201cinanca sayg\u0131l\u0131\u201d oldu mu i\u015f de\u011fi\u015fir [serzeni\u015fli deyi\u015fi] (Sol,<\/i> 7 Mart 2014).<\/p>\n

\u201c Ah \u00e7ocuklar
\nK\u00f6t\u00fcye gidiyor bu d\u00fcnya
\nEskiden b\u00f6yle miydi ya
\nNe sayg\u0131 kald\u0131 ne ahlak
\nPara d\u00fczenin tanr\u0131s\u0131
\nAnnen baban
\nHaks\u0131zl\u0131\u011f\u0131n kurban\u0131
\nYoksa biz de bilirdik
\nZengin olmay\u0131\u201d<\/p>\n

(Radikal<\/i>, Mart 2014)<\/p>\n

\u201c\u00c7ocuk ya\u015fta giydi\u011fim \u00fcniformama ve kalan hayat\u0131mda kendime sayg\u0131 duyabilmek i\u00e7in\u2026 istifa ediyorum.\u201d (Milliyet<\/i>, 22 Mart 2014)<\/p>\n

Bu k\u0131sa \u00f6rnekler listesinden de \u00e7\u0131kar\u0131labilece\u011fi gibi, sayg\u0131 kavram\u0131 insan-insan ili\u015fkileri kadar insan-do\u011fa ili\u015fkileri i\u00e7in de kullan\u0131labiliyor. (11) \u00c7ok \u00e7e\u015fitli ama\u00e7larla iyiye de k\u00f6t\u00fcye de kullan\u0131labildi\u011fi g\u00f6r\u00fcl\u00fcyor. Bu durumda sayg\u0131 \u00fczerine bir \u00e7\u00f6z\u00fcmlemede i\u015fe, s\u00f6zc\u00fc\u011f\u00fcn, en az\u0131ndan T\u00fcrk\u00e7e\u2019deki, Sami (Arap\u00e7a, \u0130branice) dillerindeki ve Hint-Avrupa diller ailesindeki (\u00f6rne\u011fin Latince\u2019deki, \u0130ngilizce\u2019deki) etimolojilerinden ba\u015flanabilir. Onu, buradan tutturup, bilin\u00e7li bilin\u00e7siz hangi inan\u00e7lar\u0131 ve d\u00fc\u015f\u00fcnceleri, hangi eylem tutum ve davran\u0131\u015flar\u0131 dile getirmede ve anlatmada kullan\u0131\u015f\u0131na dek izlemek gerekecek.<\/p>\n

SAYGININ ET\u0130MOLOJ\u0130S\u0130<\/strong><\/h4>\n

Etimolojik sorgulamay\u0131 y\u00fczeysel yapaca\u011f\u0131m. Onu yaymaya ve derinle\u015ftirmeye ne ilgim ne bilgim ne yetim ne de yerim yeterli. \u201c\u00d6yleyse b\u00f6yle bir i\u00e7 ba\u015fl\u0131k atmasayd\u0131n\u201d olas\u0131 ele\u015ftirisini de [\u201csayg\u0131yla kar\u015f\u0131lar\u0131m\u201d demeyece\u011fim] hakl\u0131 bulurum. Bu t\u00fcr i\u00e7ba\u015fl\u0131klara ba\u015fvuru\u015fumun uzun yaz\u0131lar\u0131m\u0131 hafifletme amac\u0131m\u0131n \u00fcr\u00fcn\u00fc oldu\u011funu s\u00f6yleyerek \u00f6z\u00fcr dilerim. Bir de etimolojilerinden sayg\u0131 anlay\u0131\u015flar\u0131 hakk\u0131nda (\u00f6teki kaynaklarda ve kavram \u00e7\u00f6z\u00fcmlemesinde izini s\u00fcr\u00fclebilece\u011fim) ipu\u00e7lar\u0131n\u0131 yakalama umudum.<\/p>\n

T\u00fcrk\u00e7ede ve Osmanl\u0131cada<\/b>: \u0130nsan hemen \u201csayg\u0131\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn Arap\u00e7a\/Osmanl\u0131cadaki \u201ch\u00fcrmet\u201d s\u00f6zc\u00fc\u011f\u00fcne T\u00fcrk\u00e7e k\u00f6kten bir kar\u015f\u0131l\u0131k olarak t\u00fcretildi\u011fi olas\u0131l\u0131\u011f\u0131 geliyor. Belki de \u201csay\u201d k\u00f6k\u00fcnden t\u00fcretildi\u011fi a\u00e7\u0131klamas\u0131 insan\u0131n kolay\u0131na geliyor. B\u00f6yle bir a\u00e7\u0131klama, bu s\u00f6z\u00fc kullanan kimsenin, kar\u015f\u0131s\u0131ndakini adam, insan say\u0131p \u201cadam yerine koyup\u201d, o kimseye ona g\u00f6re davranma tutumunu tak\u0131nmas\u0131 olgusuna da uygun d\u00fc\u015f\u00fcyor. Ancak konunun bir uzman\u0131na (Sevan Ni\u015fanyan\u2019a) g\u00f6re bu \u201ckeyfi\u201d bir a\u00e7\u0131klamaym\u0131\u015f. Sayg\u0131 s\u00f6zc\u00fc\u011f\u00fc, dil devrimi s\u0131ras\u0131nda, Pavel de Courteille\u2019in \u00c7a\u011fatayca s\u00f6zl\u00fc\u011f\u00fcnden bulunarak dola\u015f\u0131ma sokulmu\u015f. (12)<\/p>\n

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Sayg\u0131n\u0131n son dereceleri, ayak \u00f6pme ve yeri \u00f6pme ile onun bir \u00e7e\u015fitlemesi secdeye kapan\u0131p aln\u0131 yere yap\u0131\u015ft\u0131rmad\u0131r. Bu ikisi sayg\u0131n\u0131n \u201ctap\u0131nma\u201d a\u015f\u0131r\u0131 bi\u00e7imleridir. Bu davran\u0131\u015f\u0131 g\u00f6steren ki\u015fi, yerden y\u00fcksekli\u011fini s\u0131f\u0131r d\u00fczeyine indirirken, \u00f6zneli\u011fini yads\u0131yarak kendini s\u0131f\u0131rlam\u0131\u015f olmaktad\u0131r.<\/figcaption><\/figure>\n

Bu durumda, \u201ch\u00fcrmet\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn t\u00fcm anlamlar\u0131n\u0131n \u201csayg\u0131\u201d s\u00f6zc\u00fc\u011f\u00fcne aktar\u0131ld\u0131\u011f\u0131 \u00f6nkabul\u00fcyle onun etimolojisine bir g\u00f6z atmak do\u011fru olur. Ni\u015fanyan \u201ch\u00fcrmet\u201din k\u00f6keninde, Arap\u00e7adaki, harem, mahrem gibi s\u00f6zc\u00fcklerin de t\u00fcretildi\u011fi hurma<\/i> (a\u011fac\u0131n\u0131n, meyvesinin de\u011fil) s\u00f6zc\u00fc\u011f\u00fcn\u00fcn bulundu\u011funu yaz\u0131yor. Hurma, <\/i>kutsall\u0131k, dokunulmazl\u0131k [tabu] anlam\u0131na gelen bir s\u00f6zc\u00fckm\u00fc\u015f. (13)<\/p>\n

B\u00f6yle bir etimoloji, \u201csayg\u0131\u201d kavram\u0131n\u0131n, kutsal olan ile kutsal olmayan\u0131 (yersel olan\u0131) belirleyenlerin ama\u00e7lar\u0131n\u0131 ele veriyor. Yasaklayan (tabu koyan) kimseler ile yasaklamaya uyan (tabuyu \u00e7i\u011fneyemeyen) kimseler aras\u0131 e\u015fisizlik\u00e7i, s\u0131rad\u00fczenli (hiyerar\u015fik) ili\u015fkileri s\u00fcrd\u00fcrme amac\u0131yla dola\u015f\u0131ma sokulmu\u015f olabilece\u011finin ipu\u00e7lar\u0131n\u0131 g\u00f6steriyor. T\u00fcrk\u00e7e \u00e7evirilerde h\u00fcrmet, sayg\u0131 ile kar\u015f\u0131lanan Hint-Avrupa dillerindeki s\u00f6zc\u00fcklerin etimolojileri de benzeri ipu\u00e7lar\u0131 sunan nitelikte.<\/p>\n

\"\"Latincede ve \u0130ngilizcede<\/b>: Webster\u2019s Encylopedic Unabridged Dictionary of the English Language<\/i> s\u00f6zl\u00fc\u011f\u00fcnde (1989 bask\u0131s\u0131nda) \u201crespect\u201d girdisinde bu y\u00f6nde a\u00e7\u0131klamalar bulunmakta. Bu s\u00f6zc\u00fc\u011f\u00fcn Latincedeki respectus<\/i> (geriye bak\u0131\u015f) respicere<\/i> (geriye bakma) k\u00f6klerinin bulundu\u011fu yaz\u0131l\u0131. (14) B\u00f6yle bir k\u00f6kenden t\u00fcretilmi\u015f \u0130ngilizce \u201crespect\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kazand\u0131\u011f\u0131 anlamlar aras\u0131nda, \u201cbir kimsenin y\u00fcksek ki\u015fisel niteli\u011fi ya da erdemi, \u00fcst\u00fcnl\u00fc\u011f\u00fc, se\u00e7kinli\u011fi (\u0130ng. excellence<\/i>) kar\u015f\u0131s\u0131nda duyulan duygu ya da tak\u0131n\u0131lan tutum tan\u0131m\u0131 bulunmakta (\u201cekselanslar\u0131\u201d deyi\u015fini an\u0131msay\u0131n\u0131z). Respect s\u00f6zc\u00fc\u011f\u00fcn\u00fcn bu kaynakta verilen bir ba\u015fka, ama benzeri anlam\u0131n\u0131n \u201cbir hakka, bir ayr\u0131cal\u0131\u011fa, ayr\u0131cal\u0131kl\u0131 bir konuma (stat\u00fcye, makama) duyulan olumlu duygu oldu\u011fu belirtilmi\u015ftir. \u00d6teki anlamlar\u0131ndan biri, sayg\u0131n\u0131n, e\u015fitsizlik\u00e7i ili\u015fkisel olanlar\u0131 yan\u0131 s\u0131ra, anlam geni\u015flemesiyle, bir siyasal birimin uyruk konumundan yurtta\u015f konumuna y\u00fckseltilmi\u015f bireylerinin ayr\u0131m g\u00f6zetilmeksizin tan\u0131nm\u0131\u015f hak ve \u00f6zg\u00fcrl\u00fcklerinin \u00e7i\u011fnenmemesi gere\u011fini dile getirdi\u011fidir. Buradan s\u00f6zc\u00fc\u011f\u00fcn e\u015fitsiz ili\u015fkiler yan\u0131 s\u0131ra e\u015fitlik\u00e7i denebilecek ili\u015fkileri de anlatmada kullan\u0131lmaya ba\u015fland\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor.<\/p>\n

Ancak \u0130ngilizcede, respect<\/i> yan\u0131 s\u0131ra, n\u00fcanslar\u0131n\u0131 yans\u0131tacak ba\u015fka kar\u015f\u0131l\u0131klar bulunamad\u0131\u011f\u0131 i\u00e7in T\u00fcrk\u00e7eye gene \u201ch\u00fcrmet\u201d ile \u201csayg\u0131\u201d ile \u00e7evrilen s\u00f6zc\u00fckler de var. Bunlardan biri esteem<\/i> olup, \u201cde\u011fer verme\u201d ile de \u00e7evrilebilir. Dolay\u0131s\u0131yla, bir kimsenin ortalaman\u0131n \u00fcst\u00fcnde g\u00f6r\u00fcl\u00fcp, ona uygun duygular\u0131n ve d\u00fc\u015f\u00fcncelerin beslenmesi s\u00f6z konusu oldu\u011funda kullan\u0131l\u0131r. \u00d6tekisi reverence <\/i>s\u00f6zc\u00fc\u011f\u00fcd\u00fcr. Respect <\/i>ve esteem<\/i> s\u00f6zc\u00fcklerininkinden daha b\u00fcy\u00fck, daha yo\u011fun sayg\u0131l\u0131 duygu, d\u00fc\u015f\u00fcnce, tutum ve eylemleri anlatmada ye\u011flenir. Daha \u00e7ok dinsel konular, dinciler (din adamlar\u0131) ile ili\u015fkiler s\u00f6z konusu oldu\u011funda ba\u015fvurulur. \u201cY\u00fcceltme\u201d, \u201culula\u015ft\u0131rma\u201d derecesinde sayg\u0131 anlam\u0131 ta\u015f\u0131r. Bu anlamda sayg\u0131 \u201ctap\u0131nma\u201d (\u0130ng. Worship<\/i>) kavram\u0131na \u00e7ok yak\u0131nd\u0131r. Ger\u00e7ekten, ondan t\u00fcretilen, kabaca \u201csayg\u0131n\u201d, \u201csayg\u0131de\u011fer\u201d s\u00f6zc\u00fckleriyle \u00e7evrilebilecek reverent<\/i> s\u0131fat\u0131 da vard\u0131r. Daha \u00e7ok kilise hiyerar\u015fisi i\u00e7indeki sesleni\u015flerde (hitaplarda) ve yaz\u0131\u015fmalarda kullan\u0131lm\u0131\u015ft\u0131r. Y\u00fcksek kilise orunlar\u0131n\u0131 (makamlar\u0131n\u0131) dolduranlar\u0131n adlar\u0131 \u00f6n\u00fcne konan bir san (unvan) olarak g\u00f6r\u00fcl\u00fcr.<\/p>\n

\"\"Gerek i\u00e7inde sayg\u0131 kavram\u0131 kullan\u0131lan g\u00fcncel deyi\u015flerden yapt\u0131\u011f\u0131m geli\u015fig\u00fczel se\u00e7ki, gerek sayg\u0131 kavram\u0131 i\u00e7in kullan\u0131lan s\u00f6zc\u00fcklerin \u00fcst\u00fcnk\u00f6r\u00fc etimolojik incelemesi yeterli de\u011fildir. Ama \u015fimdilik sayg\u0131 kavram\u0131n\u0131n zaman i\u00e7inde dallan\u0131p budaklan\u0131p katmerlendi\u011fini g\u00f6stermeye yetebilir. Bug\u00fcn, ayn\u0131 s\u00f6zc\u00fckle, insan-do\u011fa ili\u015fkilerinde (tarihsel e\u015fitlik\u00e7i ilkel topluluklarda bulundu\u011fu san\u0131lan, \u00e7a\u011f\u0131m\u0131z\u0131n yal\u0131n (ilkel) topluluklar\u0131nda bulundu\u011fu bilinen) do\u011faya, do\u011fa g\u00fc\u00e7lerine g\u00f6sterilen \u201cmetafizik sayg\u0131\u201d da anlat\u0131labilmektedir. Kapsam\u0131, insan-insan ili\u015fkilerinde ise, e\u015fitlik\u00e7i \u201ckar\u015f\u0131l\u0131kl\u0131 sayg\u0131\u201d tutumundan tutun, e\u015fitliksiz\u00e7i (devletli, s\u0131n\u0131fl\u0131, ideolojili) toplumlar\u0131n e\u015fitsizlik\u00e7i \u00fcretim ve y\u00f6netim ili\u015fkilerinin \u00fcr\u00fcn\u00fc \u201cs\u0131rad\u00fczenli sayg\u0131\u201d olgusuna dek uzat\u0131labilmektedir. Bunlar\u0131 a\u015fan anlam\u0131yla, sanal a\u015fk\u0131n\u00f6znelere (\u00f6rne\u011fin tanr\u0131ya, devlete, \u0131rka, ulusa) tap\u0131nma derecesinde hayranl\u0131k bi\u00e7imleri i\u00e7in de kullan\u0131labilmektedir. Dolay\u0131s\u0131yla, g\u00fcn\u00fcm\u00fczde ayn\u0131 s\u00f6zc\u00fc\u011fe, sayg\u0131 kavram\u0131na, kafalardaki \u00e7ok \u00e7e\u015fitli sayg\u0131 alg\u0131lar\u0131n\u0131 dillendirmede (onu kullanan\u0131n alg\u0131lad\u0131\u011f\u0131, anlad\u0131\u011f\u0131, y\u00fckledi\u011fi anlam\u0131 a\u00e7\u0131klama gereksinimi pek duyulmadan) ba\u015fvurulabilmektedir.<\/p>\n

\u201cOlsun, ne zarar\u0131 var, sayg\u0131 her durumda sayg\u0131s\u0131zl\u0131ktan iyidir. Gere\u011fi her zaman yerine getiriliyor olmasa bile s\u00f6z\u00fcn\u00fc etmenin yarar\u0131 vard\u0131r\u201d diyenler \u00e7\u0131kabilir. Sayg\u0131 \u00fczerine bundan sonraki sayfalarda, bu kez (rastlant\u0131sal, geli\u015fig\u00fczel de\u011fil) tarihsel perspektif i\u00e7inden bak\u0131larak yap\u0131lacak \u00e7\u00f6z\u00fcmlemeler sonunda bu g\u00f6r\u00fc\u015fe kar\u015f\u0131 yan\u0131t\u0131n verilmi\u015f olaca\u011f\u0131n\u0131 san\u0131yorum. B\u00f6yle bir y\u00f6ne sap\u0131l\u0131rken y\u00f6nenilen hedefin \u00f6nceden g\u00f6stermesine bir \u00f6rnek verilebilir. S. Blackburn\u2019un \u201cdin ve sayg\u0131\u201d \u00fczerine monografi niteli\u011findeki yaz\u0131s\u0131n\u0131n giri\u015findeki \u015fu yorum al\u0131nabilir:<\/p>\n

Sayg\u0131 kavram\u0131n\u0131n esnek dereceleri: Kar\u0131\u015fmadan tap\u0131nmaya<\/strong><\/p>\n

S. Blackburn, \u201cReligion and Respect\u201d ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda \u015fu yorumu yapmaktad\u0131r: Sayg\u0131 (\u0130ng. respect<\/i>) kaypak bir terimdir. Bir kimseye kar\u0131\u015fmamaktan ba\u015flat\u0131l\u0131p birilerine hayranl\u0131\u011fa, onlar\u0131 y\u00fcceltmeye dek uzat\u0131labilir. Bu durumu ona, ideolojik ama\u00e7lar yolunda bir ara\u00e7 olarak kullan\u0131labilmesine uygun bir konum kazand\u0131rm\u0131\u015ft\u0131r. Birileri bizden sayg\u0131 beklentilerini, en alt (minimum) dereceyle [ho\u015fg\u00f6r\u00fc isteyerek] ba\u015flatabilirler. Liberal de\u011ferlerin egemen oldu\u011fu bir d\u00fcnyada bunu kolayl\u0131kla elde edebilirler. Ama sonra, sayg\u0131 beklentilerini y\u00fckseltebileceklerdir. \u00d6yle ki \u00f6nce, duygu [ve d\u00fc\u015f\u00fcnce-A.\u015e.] birli\u011fi beklentisi ve istemi (talebi) i\u00e7ine girebilirler. Bu yolda kendilerine y\u00fcksek de\u011fer verilmesini [buraya \u201c\u0130slam\u2019da oldu\u011fu gibi\u201d s\u00f6zlerini ekleyebiliriz. A.\u015e.] isteyecek noktalara varabilirler. Sonunda, kendi de\u011ferlerine bizim de benimseyip uyman\u0131z\u0131 (\u0130ng. deference<\/i>) bekleyebilirler. Beklentileri, s\u00f6z konusunu de\u011ferlerini y\u00fcceltme (\u0130ng. reverence<\/i>) yolunda i\u015fi, kendilerine kat\u0131larak y\u00fcr\u00fcmenizi isteme hakk\u0131n\u0131 kendilerinde g\u00f6rebilecek doru\u011fa t\u0131rmand\u0131rabilirler. Sonu\u00e7ta o kimseler, kafan\u0131z\u0131 [diyelim ki ba\u015f\u00f6rt\u00fcs\u00fc takarak-A.\u015e.] ve ya\u015fam\u0131n\u0131z\u0131 [\u201cbug\u00fcn Allah i\u00e7in ne yapt\u0131n?\u201d diye sorguya \u00e7ekerek-A.\u015e.] teslim almad\u0131k\u00e7a [bu konuda \u201cteslim olan\u201d anlam\u0131na gelen \u201c\u0130slam\u201d s\u00f6zc\u00fc\u011f\u00fc ba\u011flama cuk oturan bir \u00f6rnek olarak verilebilir-A.\u015e.] (15) kendilerine hak ettikleri sayg\u0131n\u0131n g\u00f6sterilmedi\u011fini ileri s\u00fcrerek sizi \u201cinan\u00e7lara sayg\u0131s\u0131zl\u0131k\u201d [bizde \u201chalk\u0131n mukaddeslerine sayg\u0131s\u0131zl\u0131k\u201d] ile su\u00e7layabilirler. (16)<\/p>\n

Buraya kadar yaz\u0131lanlardan (sayg\u0131yla ilgili s\u00f6zc\u00fcklerin etimolojilerinden ve bu s\u00f6zc\u00fcklerin g\u00fcn\u00fcm\u00fczdeki \u00e7e\u015fitli anlamlarda kullan\u0131l\u0131\u015f \u00f6rneklerinden) anla\u015f\u0131labilece\u011fi gibi sayg\u0131 s\u00f6zc\u00fc\u011f\u00fc anlam-geni\u015fletilmesine u\u011frat\u0131lm\u0131\u015ft\u0131r. Sayg\u0131 anlay\u0131\u015flar\u0131 \u00e7e\u015fitlenip karma\u015f\u0131kla\u015fm\u0131\u015ft\u0131r. \u00d6yle ki, g\u00fcn\u00fcm\u00fczde kullan\u0131lan sayg\u0131 kavram\u0131n\u0131n \u00e7ok katmanl\u0131 ve \u00e7ok katmerli anlamlar kazand\u0131\u011f\u0131 s\u00f6ylenebilir. Arkeolojik kaz\u0131larda, \u00fcst \u00fcste binmi\u015f toprak katmalar\u0131 i\u00e7inde kar\u015f\u0131la\u015f\u0131lan \u00e7e\u015fitli objelerin kronolojik bir s\u0131ralan\u0131\u015f\u0131n\u0131 an\u0131msatan bir durum s\u00f6z konusudur. Ancak, maddesel k\u00fclt\u00fcr kal\u0131nt\u0131lar\u0131n\u0131nkinden farkl\u0131 olarak, katmanlar kayna\u015fm\u0131\u015f, i\u00e7 i\u00e7e ge\u00e7mi\u015f durumdad\u0131r. Dolay\u0131s\u0131yla zaman i\u00e7inde kazand\u0131r\u0131ld\u0131\u011f\u0131 anlam katmanlar\u0131n\u0131n ayr\u0131\u015ft\u0131r\u0131larak saptanmas\u0131 i\u015flemini gerektirmektedir. Ancak o zaman ilk katmanlar\u0131n anlam\u0131n\u0131n ayn\u0131 zamanda en eskileri oldu\u011fu s\u00f6ylenebilir. \u00d6teki katmanlar\u0131, konu\u015fma dilinin \u00e7\u0131k\u0131\u015f\u0131ndan s\u0131n\u0131fl\u0131, y\u00f6netimli, ideolojili uygar toplumun \u00e7\u0131k\u0131\u015f\u0131na dek s\u00fcren geni\u015f zaman dilimi i\u00e7inde, katmerlenmi\u015f g\u00f6r\u00fcn\u00fcyor: Ailede \u00e7ocuklar\u0131n anababalar\u0131na, topluluklarda gen\u00e7lerin ya\u015fl\u0131lar\u0131na g\u00f6sterdikleri, anababalar\u0131n \u00e7ocuklar\u0131ndan, ya\u015fl\u0131lar\u0131n gen\u00e7lerden bekledikleri belli sayg\u0131 davran\u0131\u015flar\u0131 geli\u015ftirilmi\u015ftir. Bunlar\u0131, s\u0131n\u0131fla\u015fmaya ve \u00fcretim bi\u00e7imlerinin de\u011fi\u015fmesine ko\u015fut olarak (ve \u00f6ncekilerini t\u00fcm\u00fcyle ortadan kald\u0131rmaks\u0131z\u0131n) \u00f6teki sayg\u0131 bi\u00e7imlerinin izleyip peki\u015ftirdi\u011fi anla\u015f\u0131l\u0131yor.<\/p>\n

\u0130LKEL TOPLULUKTA VE A\u0130LEDE: E\u015e\u0130TL\u0130K\u00c7\u0130 SAYGI<\/strong><\/h4>\n

Zaman\u0131m\u0131zdan on biny\u0131l \u00f6ncesinin de \u00f6ncesinde ya\u015fam\u0131\u015f olan, ge\u00e7mi\u015fi milyonlarca y\u0131la dayanan ilkel topluluklar\u0131n yap\u0131s\u0131 hakk\u0131nda dolays\u0131z arkeolojik veriler yok elimizde. Ne de onlar\u0131n insan-insan ve insan-do\u011fa ili\u015fkileri hakk\u0131nda do\u011frudan veriler var. Yapabilece\u011fimiz ancak, onlar\u0131n uzant\u0131s\u0131 say\u0131labilecek \u00e7a\u011f\u0131m\u0131z ilkel topluluklar\u0131 ve \u00e7a\u011fda\u015f aile kurumu i\u00e7i ili\u015fkiler hakk\u0131ndaki bilgi ve yorumlardan yararlanmak. Onlardan sayg\u0131 durumu ve sayg\u0131 kurumu \u00fczerine baz\u0131 \u00e7\u0131karsamalar yapmak. \u00c7\u0131karsamalara dayanarak kestirimlerde (tahminlerde) bulunmak. B\u00f6yle \u00e7\u0131karsamalar\u0131n ve kestirimlerin bilimsel ger\u00e7ekler de\u011fil bilimsel varsay\u0131mlar d\u00fczeyinde kalaca\u011f\u0131 \u00f6nceden bilinmeli.<\/p>\n

\"\"
Kom\u00fcnal topluluk \u00fcyeleri, topluluk i\u00e7i e\u015fitlik\u00e7i insan-insan ili\u015fkilerinden ba\u015fka bir ili\u015fki tan\u0131mad\u0131klar\u0131ndan do\u011faya da aile, klan i\u00e7i ili\u015fkiler \u00f6rne\u011finden bakm\u0131\u015f g\u00f6r\u00fcn\u00fcrler.<\/figcaption><\/figure>\n

Tarihsel ve \u00e7a\u011fda\u015f ilkel topluluklarda<\/strong><\/p>\n

Tarihsel ilkel topluluklar kabaca 20-50 \u00fcyeli toplumsal birimlerdi. Bu nitelikleriyle yak\u0131n ge\u00e7mi\u015fin geni\u015f b\u00fcy\u00fck aile birimlerini and\u0131rd\u0131klar\u0131 s\u00f6ylenebilir. Cinsler aras\u0131 (kad\u0131n-erkek) i\u015flev farkl\u0131la\u015fmas\u0131 ve i\u015fb\u00f6l\u00fcm\u00fc d\u0131\u015f\u0131nda farkl\u0131la\u015fm\u0131\u015f de\u011fillerdi. Farkl\u0131la\u015fmam\u0131\u015f, e\u015fitlik\u00e7i bir toplumsal yap\u0131lar\u0131 vard\u0131, b\u00fcy\u00fck olas\u0131l\u0131kla. Bu topluluklarda, insan-do\u011fa ili\u015fkilerinde do\u011faya tap\u0131nma derecesinde b\u00fcy\u00fck bir sayg\u0131 duyuldu\u011funu sanm\u0131yorum. Bu, pazar ekonomisinin do\u011fay\u0131 malla\u015ft\u0131r\u0131p bozdu\u011fu \u00e7a\u011f\u0131m\u0131z d\u00fczeninin kimi insanlar\u0131n\u0131n ge\u00e7mi\u015f hakk\u0131ndaki bir d\u00fc\u015f\u00fc, ge\u00e7mi\u015fe \u00f6zlemi \u00fcr\u00fcn\u00fc bir d\u00fc\u015f\u00fcnce.<\/p>\n

\u0130lkeller [?] topluluk i\u00e7i e\u015fitlik\u00e7i insan-insan ili\u015fkilerinden ba\u015fka bir ili\u015fki tan\u0131mad\u0131klar\u0131ndan do\u011faya da aile, klan i\u00e7i ili\u015fkiler \u00f6rne\u011finden bakm\u0131\u015f g\u00f6r\u00fcn\u00fcrler. \u00c7a\u011f\u0131m\u0131z ilkel topluluklar\u0131 hakk\u0131nda elimizdeki veriler de bunu g\u00f6steriyor. \u00d6rne\u011fin topra\u011f\u0131 ana baba gibi g\u00f6rm\u00fc\u015f olabilirler. Do\u011faya buna uygun bir \u201ce\u015fitlik\u00e7i sayg\u0131\u201d anlay\u0131\u015f\u0131yla davranm\u0131\u015f bulunabilirler. \u0130lkel topluluklardaki animist (canc\u0131) d\u00fc\u015f\u00fcnce e\u011filimi de bu y\u00f6nde: Do\u011fa, do\u011fa g\u00fcnleri ve g\u00f6ze \u00e7arpan do\u011fa varl\u0131klar\u0131, g\u00f6zlerine, kendilerine benzer bi\u00e7imde canl\u0131 gibi gelmi\u015f olabilir. Dolay\u0131s\u0131yla onlara, duygulu, d\u00fc\u015f\u00fcnceli, ana babalar\u0131 gibi \u00f6d\u00fcllendirici, cezaland\u0131r\u0131c\u0131 g\u00f6r\u00fcnm\u00fc\u015f olmal\u0131. Do\u011faya sayg\u0131lar\u0131n\u0131n hi\u00e7bir bi\u00e7imde \u201ctap\u0131nma\u201d derecesine varm\u0131\u015f olmayaca\u011f\u0131 s\u00f6ylenebilir. (17) Tap\u0131nma, ileride de\u011finilece\u011fi gibi, s\u0131n\u0131fl\u0131 toplumun e\u015fitsizlik\u00e7i \u00fcretim ili\u015fkilerinin insan-insan ve insan-do\u011fa ili\u015fkileri tasar\u0131mlar\u0131na yans\u0131m\u0131\u015f bi\u00e7imidir.<\/p>\n

\u0130lkel toplulukta insan-insan ili\u015fkilerine gelince, \u015funlar s\u00f6ylenebilir. Topluluklar, ortak (kolektif) ge\u00e7im (besin sa\u011flama ve t\u00fcketme) birimleridir. \u00d6zel sahiplik, pazar i\u00e7in \u00fcretim s\u00f6z konusu de\u011fildir. Topluluk \u00fcyeleri ayn\u0131 i\u015fleri yapar, ayn\u0131 besinleri t\u00fcketirler. Daha \u00e7ok cinsler (kad\u0131n-erkek) ve ku\u015faklar (ya\u015fl\u0131lar-gen\u00e7ler) aras\u0131nda i\u015flev farkl\u0131la\u015fmas\u0131 g\u00f6r\u00fcl\u00fcr. \u0130\u015flev farkl\u0131la\u015fmas\u0131 olgular\u0131 aras\u0131nda, zamanla geli\u015fmi\u015f olan, ama sayg\u0131nl\u0131klar\u0131 hi\u00e7bir zaman ekonomik, siyasal erke d\u00f6n\u00fc\u015ft\u00fcr\u00fclemeyen av \u00f6nderli\u011fi ve sihircilik-sa\u011falt\u0131c\u0131l\u0131k da say\u0131lmal\u0131d\u0131r.<\/p>\n

Bu i\u015flev farkl\u0131la\u015fmalar\u0131na uygun olarak, \u00e7ocuklar kar\u015f\u0131s\u0131nda anababalar\u0131, gen\u00e7ler kar\u015f\u0131s\u0131nda ya\u015fl\u0131lar durmaktad\u0131r. Ya\u015fl\u0131lar\u0131n i\u015fleri (y\u00f6netmede de\u011fil) y\u00fcr\u00fctmede \u00f6nceliklerinden kaynaklanan \u201csayg\u0131n\u201d konumlar\u0131n\u0131n kurumla\u015faca\u011f\u0131 s\u00f6ylenebilir. \u0130nsanl\u0131\u011f\u0131n uzun d\u00f6nemlerini kapsayan avc\u0131 toplay\u0131c\u0131 ge\u00e7im bi\u00e7imiyse, erkeklerin avda, kad\u0131nlar\u0131n toplay\u0131c\u0131l\u0131kta uzmanla\u015fmas\u0131na varm\u0131\u015ft\u0131r. Erkeklerin organik (biyolojik) evrim \u00fcr\u00fcn\u00fc olan irilikleriyle av etkinli\u011fini \u00fcstlendikleri kesin gibi. Avc\u0131 tak\u0131mlar\u0131 i\u00e7inde \u00f6rg\u00fctlenmenin ve av \u00f6nderli\u011finin sa\u011flad\u0131\u011f\u0131 (k\u00fclt\u00fcrel evrimsel) olanaklardan yararlanmam\u0131\u015f olamazlar. Bunun, kendini patriar\u015fide (aile reisli\u011finde) g\u00f6steren bir avantaj (\u00fcst\u00fcnl\u00fck) sa\u011flad\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor. Bug\u00fcne dek s\u00fcren bir gelenekle, ailede erke\u011fin sayg\u0131n kad\u0131n\u0131n ba\u011f\u0131ml\u0131 konumu, cinsler aras\u0131 sayg\u0131n\u0131n, e\u015fitlik\u00e7i ilkel toplulukta bile e\u015fitlik\u00e7i bir nitelik kazanmas\u0131n\u0131 \u00f6nlemi\u015f g\u00f6r\u00fcn\u00fcyor. Sayg\u0131 ili\u015fkilerinin uzak ge\u00e7mi\u015fte kazand\u0131\u011f\u0131 bu nitelikler, uygarl\u0131\u011fa ge\u00e7i\u015f toplumlar\u0131ndaki ve uygar toplumlardaki uzant\u0131lar\u0131ndan ve kal\u0131nt\u0131lar\u0131ndan anla\u015f\u0131l\u0131yor.<\/p>\n

Av (ki bal\u0131k\u00e7\u0131l\u0131\u011f\u0131 da i\u00e7ine sokabiliriz) \u00f6nderlerinin ve sihirci-sa\u011falt\u0131c\u0131lar\u0131n sayg\u0131nl\u0131klar\u0131n\u0131n temeli ve niteli\u011fi hakk\u0131nda ise \u015funlar s\u00f6ylenebilir. Av \u00f6nderlerinin toplum i\u00e7indeki sayg\u0131nl\u0131\u011f\u0131 ge\u00e7icidir. Ava \u00f6nderlik edemeyecek duruma (ve ya\u015fa) gelince sona erer. Toplulu\u011fun s\u0131radan \u00fcyeleri konumlar\u0131na geri d\u00f6nerler. Ya da ya\u015fl\u0131 sayg\u0131nlar aras\u0131na kat\u0131l\u0131rlar. Sihirci-sa\u011falt\u0131c\u0131lara gelince, sayg\u0131nl\u0131klar\u0131 kendi ki\u015filik ve yeteneklerinin \u00fcr\u00fcn\u00fc de\u011fildir. Zorlu do\u011fa ve ya\u015fam ortamlar\u0131n\u0131n yaratt\u0131\u011f\u0131 korkulardan ve umutlardan beslenir. Sayg\u0131nl\u0131klar\u0131n\u0131 ekonomik, siyasal erke d\u00f6n\u00fc\u015ft\u00fcrebilecekleri ko\u015fullar yoktur. Bir\u00e7ok yaz\u0131mda belirtti\u011fim gibi, (18) sihir, b\u00fcy\u00fcc\u00fcl\u00fck hi\u00e7bir zaman din, dinin (ilerde dine evrinecek) ilkel bir bi\u00e7imi, dinin tohumu de\u011fildir. Sihirci (b\u00fcy\u00fcc\u00fc) ise dinci (din adam\u0131) say\u0131lamaz. (19)<\/p>\n

Din, s\u0131n\u0131fl\u0131 toplumun e\u015fitsizlik\u00e7i (\u00e7al\u0131\u015ft\u0131ran efendi-\u00e7al\u0131\u015ft\u0131r\u0131lan k\u00f6le, serf, i\u015f\u00e7i) y\u00f6neten egemen-y\u00f6netilen uyruk bi\u00e7imlerindeki yurtta\u015fl\u0131k ili\u015fkilerinin yans\u0131t\u0131l\u0131p, peki\u015ftirilip, yeniden \u00fcretilmesini (iknayla) kolayla\u015ft\u0131ran kurumudur. Din ile sihiri ay\u0131ran ayra\u00e7 (turnusol) tap\u0131nma (tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fkisi) olarak saptanabilir. Sihirci ve sihir (b\u00fcy\u00fc) yapt\u0131ran, inanan ki\u015filer do\u011faya tap\u0131nmaz. A\u015fk\u0131n\u00f6znelere yalvar\u0131p yakarmaz. Do\u011fay\u0131 (istenmeyen bir \u015feyi yapmamas\u0131, isteneni yapmas\u0131 i\u00e7in) etkilemeye \u00e7al\u0131\u015f\u0131r. Bu yolda hatta do\u011fa g\u00fc\u00e7lerine buyurmaya kalkar.<\/p>\n

Buradan konumuzla ilgili olarak \u00e7\u0131karsanabilecek sonu\u00e7, ilkel topluluklarda gerek insan-do\u011fa gerek insan-insan ili\u015fkilerinde sayg\u0131n\u0131n hi\u00e7bir zaman tap\u0131nma noktas\u0131na varamayacak olmas\u0131d\u0131r. Dolay\u0131s\u0131yla, genellikle \u201ce\u015fitlik\u00e7i sayg\u0131\u201d s\u0131n\u0131rlar\u0131 i\u00e7inde kalaca\u011f\u0131d\u0131r. E\u015fitsizlik\u00e7i sayg\u0131n\u0131n, kar\u015f\u0131l\u0131k, \u00e7\u0131kar beklentilerinin, zorlanma, korkutulma \u00f6\u011felerinin, s\u00f6m\u00fcr\u00fc amac\u0131n\u0131n arac\u0131 olarak kullan\u0131m\u0131n\u0131 i\u00e7ermeyece\u011fidir. Bu niteli\u011fi, ilkel topluluklarda ku\u015faklar (\u00e7ocuklar-anababa ve gen\u00e7ler-ya\u015fl\u0131lar) aras\u0131 ili\u015fkinin yap\u0131s\u0131ndan da \u00e7\u0131kar\u0131labilir. Bunlarda sayg\u0131n\u0131n kendili\u011finden, do\u011fal, i\u00e7ten, hesaps\u0131z, kar\u015f\u0131l\u0131k beklentisiz olmas\u0131na yol a\u00e7an ko\u015fullar vard\u0131r. Anababalar olsun ya\u015fl\u0131lar olsun deneyim bilgi birikimi edinmi\u015flerdir. \u00c7ocuklar\u0131n gen\u00e7lerin elinde, toplulu\u011fun ku\u015faktan ku\u015fa\u011fa aktar\u0131lan k\u00fclt\u00fcrel evriminin birikimini \u00f6\u011frenebilecekleri onlardan ba\u015fka kaynaklar (yaz\u0131lar, \u00f6\u011fretmenler, uzmanlar) yoktur. Anababalar ve ya\u015fl\u0131lar ise yeni ku\u015faklara s\u00f6z konusu bilgi ve deneyim birikimini, a\u00e7\u0131k ve yak\u0131n bir kar\u015f\u0131l\u0131k, bir \u00e7\u0131kar, bir kazan\u00e7, bir s\u00f6m\u00fcr\u00fc amac\u0131yla vermemektedirler. Dolay\u0131s\u0131yla, g\u00f6rd\u00fckleri sayg\u0131 da \u00e7\u0131kara, zora, kar\u015f\u0131l\u0131\u011fa dayanmayan nitelikte (i\u00e7ten) olacakt\u0131r. Ayn\u0131 derecede \u00f6nemli bir olguyla, bug\u00fcn\u00fcn sayg\u0131 g\u00f6sterenleri yar\u0131n\u0131n sayg\u0131 g\u00f6renleri konumuna gelecektir. Bunun alam\u0131, toplumun (ya\u015fa ba\u015fa bak\u0131lmaks\u0131z\u0131n) sayg\u0131 beklenenler ile sayg\u0131 bekleyenler aras\u0131 uzla\u015fmaz \u00e7\u0131karlar\u0131n yol a\u00e7t\u0131\u011f\u0131 b\u00f6l\u00fcnmeye u\u011framayaca\u011f\u0131d\u0131r.<\/p>\n

\u201cPeki ya ilkel toplulu\u011fun s\u0131radan \u00fcyeleri aras\u0131nda \u2018kar\u015f\u0131l\u0131kl\u0131 sayg\u0131\u2019 bi\u00e7iminde ili\u015fkiler yok muydu?\u201d sorusu akla gelebilir. Yan\u0131t\u0131, toplumbilimcilerce \u201cy\u00fcz y\u00fcze ili\u015fkiler\u201d i\u00e7inde birimler say\u0131lan ilkel topluluklarda, \u00f6zel alan-kamusal alan ayr\u0131m\u0131n\u0131n bulunmad\u0131\u011f\u0131, dolay\u0131s\u0131yla birbirlerinin \u00f6zel alan\u0131na \u201ckar\u015f\u0131l\u0131kl\u0131 sayg\u0131\u201d isteminde (talebinde) bulunmu\u015f olamayacaklar\u0131d\u0131r. (20)<\/p>\n

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Av \u00f6nderlerinin toplum i\u00e7indeki sayg\u0131nl\u0131\u011f\u0131 ge\u00e7icidir. Ava \u00f6nderlik edemeyecek duruma (ve ya\u015fa) gelince sona erer.<\/figcaption><\/figure>\n

\u00c7a\u011f\u0131m\u0131z\u0131n toplumu i\u00e7indeki aile toplulu\u011funda<\/strong><\/p>\n

\u00c7a\u011f\u0131m\u0131z ailesinde ku\u015faklar aras\u0131 ili\u015fkilere (anababa-\u00e7ocuklar, onunla \u00e7ak\u0131\u015fan gen\u00e7ler-ya\u015fl\u0131lar ili\u015fkisine) gelince, benzer bir durum s\u00f6z konusudur. \u00c7a\u011f\u0131m\u0131z ailelerinin, toplumlar\u0131n\u0131n s\u0131n\u0131fla\u015fm\u0131\u015f ve mesleksel i\u015fb\u00f6l\u00fcm\u00fcne u\u011fram\u0131\u015f yap\u0131s\u0131 i\u00e7indeki konumlar\u0131 uygunsa \u00fcyeleri aras\u0131nda \u201ce\u015fitlik\u00e7i sayg\u0131 ili\u015fkileri\u201d varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcyor olabilir. Ama bir\u00e7ok etmenin sonul \u00fcr\u00fcn\u00fc b\u00f6yle bir olas\u0131l\u0131\u011f\u0131 azalt\u0131r. Uygun bir durumun, uygun nedenler kombinasyonunun \u00e7o\u011fu \u00f6rnekte bulunmamas\u0131n\u0131n bir sonucu olarak aile i\u00e7inde \u201ce\u015fitlik\u00e7i sayg\u0131 ili\u015fkileri\u201d yan\u0131 s\u0131ra \u201ce\u015fitsizlik\u00e7i sayg\u0131\u201d bi\u00e7imleri g\u00f6r\u00fclebilir. E\u015fitlik\u00e7i sayg\u0131n\u0131n yerini t\u00fcm\u00fcyle e\u015fitsizlik\u00e7i sayg\u0131n\u0131n ald\u0131\u011f\u0131 durumlar da do\u011fabilir. Bir konuda o, bir konuda bu tutum g\u00f6sterilebilir. Hatta, \u00e7\u0131karlar ile duygular, de\u011ferler aras\u0131nda \u015fa\u015f\u0131rm\u0131\u015f, ne yapaca\u011f\u0131n\u0131 bilemeyen aile \u00fcyeleriyle kar\u015f\u0131la\u015f\u0131labilmektedir. Ger\u00e7ekten, analar\u0131na babalar\u0131na adlar\u0131yla \u00e7a\u011f\u0131ran \u00e7ocuklar yeti\u015ftirenler yan\u0131 s\u0131ra \u201csiz\u201d diyen, \u201cBeybaba\u201d diye seslenen \u00e7ocuklu ailelerle kar\u015f\u0131la\u015f\u0131labilmektedir. E\u015fit\u00e7e-e\u015fitsiz b\u00f6l\u00fc\u015f\u00fclecek olan, kimilerinin ya\u015fam\u0131n\u0131 kurtaracak, kimilerine ya\u015fam boyu ge\u00e7im olanaklar\u0131 (kapital) sa\u011flayacak, kimilerine ya\u015fam\u0131 boyunca \u00e7al\u0131\u015fmadan istedi\u011fi gibi ya\u015fama (rant) olana\u011f\u0131 verecek y\u00fckl\u00fc bir kal\u0131ta (mirasa) konma durumu kar\u015f\u0131s\u0131nda aile \u00fcyeleri aras\u0131 e\u015fitlik\u00e7i sayg\u0131 s\u00f6zde, g\u00f6steride kalacakt\u0131r. (21) \u00c7ocuklar\u0131n anababaya sayg\u0131s\u0131 korkularla ve umutlarla dolu beklentilerinin etkisiyle yozla\u015facak, i\u00e7tenlikten uzakla\u015facakt\u0131r. Gelece\u011fin kal\u0131t\u00e7\u0131lar\u0131 (miras\u00e7\u0131lar\u0131) aras\u0131nda ise \u201ckar\u015f\u0131l\u0131kl\u0131 sayg\u0131\u201d ili\u015fkisini s\u00fcrd\u00fcrmek g\u00fc\u00e7le\u015fecektir. Aralar\u0131na, ister istemez, \u201cnifak\u201d, ikiy\u00fczl\u00fcl\u00fck girecektir.<\/p>\n

\u0130lkel ve \u00e7a\u011fda\u015f ailelerde sayg\u0131 anlay\u0131\u015flar\u0131n\u0131n benzerlikleriyle ve farkl\u0131l\u0131klar\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131<\/strong><\/p>\n

\u00c7a\u011f\u0131m\u0131z aile kurumunun ilkel klan (kanda\u015flar birli\u011fi) toplumsal biriminin bir uzant\u0131s\u0131 olarak do\u011fmu\u015f olaca\u011f\u0131 s\u00f6ylenebilir. Ondan kal\u0131tt\u0131\u011f\u0131 baz\u0131 \u00f6\u011felerin g\u00fcn\u00fcm\u00fczde de s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fc bilinmektedir. Ama i\u00e7indeki s\u00f6z konusu e\u015fitlik\u00e7i \u00f6\u011feler (\u00f6rne\u011fin e\u015fitlik\u00e7i sayg\u0131 ili\u015fkileri) ilk s\u0131n\u0131fl\u0131, devletli, ideolojili uygar toplumlarda kurumla\u015ft\u0131r\u0131lm\u0131\u015f e\u015fitsizlik\u00e7i ili\u015fkilerle harmanlanm\u0131\u015f g\u00f6r\u00fcn\u00fcyor. \u0130lkel aile, yani klan (ba\u015fka deyi\u015fle avc\u0131 ve toplay\u0131c\u0131 topluluk) da \u00e7a\u011fda\u015f aile gibi kolektif (ortak) bir ge\u00e7im ve ya\u015fam bi\u00e7imidir. Onda da kad\u0131n-erkek i\u015flev ve i\u015fb\u00f6l\u00fcm\u00fc, \u00e7ocuklar-anababalar, gen\u00e7ler-ya\u015fl\u0131lar biyolojik (do\u011fal) ve k\u00fclt\u00fcrel farkl\u0131la\u015fmalar\u0131 vard\u0131r. Aile kazanc\u0131n\u0131n da\u011f\u0131t\u0131m\u0131n\u0131n (b\u00f6l\u00fc\u015f\u00fcm\u00fcn) \u201cgereksinime g\u00f6re\u201d yap\u0131l\u0131\u015f\u0131na bak\u0131larak, i\u00e7 d\u00fczeni \u201ckom\u00fcnizm\u201d (22) olarak nitelenebilir. B\u00f6yle bir yap\u0131dan aile \u00fcyeleri aras\u0131 ili\u015fkilerin \u201ce\u015fitlik\u00e7i sayg\u0131\u201d temeline dayanmas\u0131 beklenir. Bir \u00f6l\u00e7\u00fcde de \u00f6yledir.<\/p>\n

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\u0130lkel aile, yani klan (ba\u015fka deyi\u015fle avc\u0131 ve toplay\u0131c\u0131 topluluk) kolektif bir ge\u00e7im ve ya\u015fam bi\u00e7imidir. Kad\u0131n-erkek i\u015flev ve i\u015fb\u00f6l\u00fcm\u00fc, \u00e7ocuklar-anababalar, gen\u00e7ler-ya\u015fl\u0131lar biyolojik (do\u011fal) ve k\u00fclt\u00fcrel farkl\u0131la\u015fmalar\u0131 vard\u0131r. B\u00f6yle bir yap\u0131dan aile \u00fcyeleri aras\u0131 ili\u015fkilerin \u201ce\u015fitlik\u00e7i sayg\u0131\u201d temeline dayanmas\u0131 beklenir.<\/figcaption><\/figure>\n

Ancak g\u00fcn\u00fcm\u00fcz\u00fcn aile birimleri, toplumdan yal\u0131t\u0131lm\u0131\u015f olarak de\u011fil, ekonomik, toplumsal, siyasal farkl\u0131la\u015fmalara u\u011fram\u0131\u015f s\u0131n\u0131fl\u0131 toplumlar i\u00e7inde ya\u015famaktad\u0131r. Aile bir ortak t\u00fcketim birli\u011fi niteli\u011fi g\u00f6sterse de \u00fcretim alan\u0131nda, varl\u0131\u011f\u0131n\u0131, \u00e7arklar\u0131n\u0131, u\u011fra\u015f farkl\u0131la\u015fmas\u0131na (i\u015f ve meslek farkl\u0131l\u0131klar\u0131na) ve pazar i\u00e7in \u00fcretime uyarlanm\u0131\u015f olarak s\u00fcrd\u00fcrmektedir. En \u00f6nemlisi d\u0131\u015f ili\u015fkileri (bilimsel dille s\u00f6ylenirse) \u201ctoplumsal art\u0131 aktar\u0131m\u0131\u201d (siz daha bildik dille \u201cs\u00f6m\u00fcr\u00fc\u201d diyebilirsiniz) d\u00fczenine g\u00f6re y\u00fcr\u00fct\u00fclmektedir.<\/p>\n

\u00c7a\u011fda\u015f ailenin bu konumunun \u201ce\u015fitlik\u00e7i sayg\u0131\u201d ili\u015fkilerini yozla\u015ft\u0131r\u0131c\u0131 sonu\u00e7lar\u0131 g\u00f6r\u00fclmektedir. \u00d6yle ki, ba\u015fta kar\u0131-koca ili\u015fkileri olmak \u00fczere ili\u015fkiler, genelde aile malvarl\u0131\u011f\u0131n\u0131n sahibi ve sonul kertede y\u00f6neticisi olan erke\u011fin egemenli\u011fi alt\u0131ndad\u0131r. Bu durumda, e\u015fler aras\u0131nda (ilkel patriar\u015fik ailede bile bulunmu\u015f olabilecek) kendili\u011finden, zora dayanmayan, i\u00e7ten, hesaps\u0131z, \u00e7\u0131kar kayg\u0131s\u0131ndan uzak kar\u015f\u0131l\u0131kl\u0131 e\u015fitlik\u00e7i sayg\u0131 ili\u015fkileri geli\u015femeyebilmektedir. Kuramda ve ahlak kurallar\u0131nca kar\u0131-koca ba\u011f\u0131n\u0131n kar\u015f\u0131l\u0131kl\u0131 sayg\u0131ya dayanmas\u0131 gerekti\u011fi s\u00f6ylense de, ger\u00e7eklikte durum b\u00f6yle de\u011fildir. \u201cE\u015fler aras\u0131nda sevgi ge\u00e7icidir; \u00f6nemli ve kal\u0131c\u0131 olan sayg\u0131d\u0131r\u201d deyi\u015fine hemen herkes kafa sall\u0131yor olabilir. Ama ger\u00e7ekte durum nedir? \u0130lk uygar toplumlar\u0131n Konf\u00fc\u00e7y\u00fcs, Aristoteles gibi bilginlerinin s\u00f6ylediklerine bak\u0131n: \u201cKoca kar\u0131s\u0131n\u0131 koruyup sevmeli, kar\u0131s\u0131 kocas\u0131n\u0131 sevip saymal\u0131\u201d olarak form\u00fclle\u015ftirilebilecek ahlak anlay\u0131\u015flar\u0131, tarihsel olsun \u00e7a\u011fda\u015f olsun uygar s\u0131n\u0131fl\u0131 toplumun aile ili\u015fkilerini de etik de\u011ferlerini de daha do\u011fru yans\u0131tmaktad\u0131r. (23)<\/p>\n

\u0130LKEL TOPLULUKLARDAN UYGAR TOPLUMA GE\u00c7\u0130\u015e TOPLULUKLARINDA SAYGI KURUMU<\/strong><\/h4>\n

E\u015fitlik\u00e7i sayg\u0131 anlay\u0131\u015flar\u0131ndan e\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015flar\u0131na ge\u00e7i\u015f, e\u015fitlik\u00e7i yap\u0131l\u0131 ilkel topluluklardan katmanl\u0131 (s\u0131n\u0131fl\u0131) uygar toplumlara ge\u00e7ili\u015fini izleyen bir olgu olarak belirir. Bu noktada, k\u00f6kleri ilkel topluluklara dayanabilen, dallar\u0131 uygar toplumlarda g\u00fcn\u00fcm\u00fcze dek uzanabilecek bir g\u00f6r\u00fcnt\u00fc verir. K\u00f6kleri ilkel topluluklardaki patriar\u015fiye, av \u00f6nderli\u011fine sihirci-sa\u011falt\u0131c\u0131l\u0131\u011fa dayansa da onlar\u0131n d\u00fczg\u00fcn do\u011frusal k\u00fclt\u00fcrel evriminin \u00fcr\u00fcn\u00fc de\u011fildir. Nitel bir s\u0131\u00e7ray\u0131\u015ftan da beslenir.<\/p>\n

Ayr\u0131ca, bu ge\u00e7i\u015f topluluklar\u0131nda sayg\u0131n\u0131n b\u00f6yle insan-insan ili\u015fkileri yan\u0131 s\u0131ra, ilkel toplulu\u011fun insan-do\u011fa ili\u015fkileri i\u00e7inde saptanabilecek bir k\u00f6keni de vard\u0131r: Animizm (canl\u0131l\u0131k) yani (g\u00fcne\u015f, toprak gibi) do\u011fa \u00f6\u011felerinin ve (f\u0131rt\u0131na, yersars\u0131nt\u0131s\u0131 gibi) do\u011fa g\u00fc\u00e7lerinin, insanlar\u0131nkine benzer, duygular\u0131, d\u00fc\u015f\u00fcnceleri, isten\u00e7leri, ama\u00e7lar\u0131, eylemleri oldu\u011fu inanc\u0131. Bir ba\u015fka deyi\u015fle, \u201cdo\u011fa g\u00fc\u00e7lerinin ki\u015file\u015ftirilmesi, \u00f6znele\u015ftirilmesi\u201d. B\u00f6yle bir d\u00fc\u015f\u00fcn\u00fc\u015f e\u011filimi, s\u0131n\u0131fl\u0131, e\u015fitsizlik\u00e7i toplumda, nitel bir s\u0131\u00e7ramayla, onlar\u0131n \u201ca\u015fk\u0131n\u00f6znele\u015ftirilmesi\u201d noktas\u0131na ta\u015f\u0131nacakt\u0131r. E\u015fitsizlik\u00e7i s\u0131n\u0131f ili\u015fkilerinin etkisi, daha \u00f6nce \u00f6znele\u015ftirilmi\u015f do\u011fa g\u00fc\u00e7lerinin, y\u00fcceltilerek a\u015fk\u0131n\u00f6znele\u015ftirilmeleriyle, ger\u00e7ek insan \u00f6znelerinin tepesine oturtulmas\u0131n\u0131 sa\u011flayacakt\u0131r.<\/p>\n

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Patriar\u015fi, yani baba erki, ge\u00e7i\u015f toplumlar\u0131nda, ataerki bi\u00e7imiyle, \u015fefin karizmatik erkine d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilecektir.<\/figcaption><\/figure>\n

Benzeri bir nitel s\u0131\u00e7rama, insan-insan ili\u015fkilerinde de g\u00f6r\u00fclecektir. Patriar\u015fi, yani baba erki, ge\u00e7i\u015f toplumlar\u0131nda, ataerki bi\u00e7imiyle, \u015fefin karizmatik erkine d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilecektir. Eski \u015feflerin, \u00f6lm\u00fc\u015f atalar\u0131n ruhlar\u0131na, totemlere sayg\u0131, \u015fefin ki\u015fili\u011finde temsil edilerek \u201cata k\u00fclt\u00fc\u201d bi\u00e7imini alacakt\u0131r. (24) Oradan, uygar toplumlarda, devlet babay\u0131 temsil eden egemen, tanr\u0131-kral, tanr\u0131n\u0131n yery\u00fcz\u00fcndeki temsilcisi, s\u00f6zc\u00fcs\u00fc s\u0131fatlar\u0131 y\u00fcklenerek, siyasal erk y\u00f6neticilerin mutlak erki d\u00fczeyine \u00e7\u0131kar\u0131lacakt\u0131r. Y\u00f6neticiler buna uygun olarak, uyruklar\u0131ndan, buyruklar\u0131na ko\u015fulsuz uymalar\u0131n\u0131, kendilerine tanr\u0131ya g\u00f6sterdiklerine benzer tap\u0131n\u0131rcas\u0131na ve kar\u015f\u0131l\u0131ks\u0131z, tek yanl\u0131 sayg\u0131 g\u00f6stermelerini bekleyeceklerdir.<\/p>\n

Bitkisel ve hayvansal besin \u00fcreticilerinde sayg\u0131nl\u0131k<\/strong><\/p>\n

Bu y\u00f6ndeki geli\u015fmelere, \u00f6nce bitkisel besin \u00fcretimine, onu izleyen hayvansal besin \u00fcreticili\u011fine ge\u00e7i\u015fin h\u0131zland\u0131r\u0131c\u0131 etkileri olmu\u015ftur. Sonra da bitkisel besin \u00fcretiminde uzmanla\u015fan yerle\u015fik \u00e7ift\u00e7iler ile hayvansal besin \u00fcretiminde uzmanla\u015facak g\u00f6\u00e7ebe \u00e7oban topluluklar aras\u0131 farkl\u0131la\u015fmas\u0131n\u0131n belirleyici etkileri g\u00f6r\u00fclecektir.<\/p>\n

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\u00c7ift\u00e7ilerde (erkek egemen saban tar\u0131m\u0131na ge\u00e7ilmeden \u00f6nce) \u00e7apa tar\u0131m\u0131 d\u00f6neminde topra\u011f\u0131n verimlili\u011finin kad\u0131n\u0131n do\u011furganl\u0131\u011f\u0131na benzetildi\u011fi anla\u015f\u0131l\u0131yor.<\/figcaption><\/figure>\n

\u00c7ift\u00e7ilerde (erkek egemen saban tar\u0131m\u0131na ge\u00e7ilmeden \u00f6nce) \u00e7apa tar\u0131m\u0131 d\u00f6neminde topra\u011f\u0131n verimlili\u011finin kad\u0131n\u0131n do\u011furganl\u0131\u011f\u0131na benzetildi\u011fi anla\u015f\u0131l\u0131yor. Bunu, yere, \u201ctoprak ana\u201d olarak \u00f6znele\u015ftirilip sayg\u0131nl\u0131k y\u00fcklenmesinden, ona ana sayg\u0131s\u0131 g\u00f6sterilmi\u015f olmas\u0131ndan \u00e7\u0131karabiliyoruz.<\/p>\n

G\u00f6\u00e7ebe \u00e7obanlarda ise, kendine yetersiz ve sava\u015f\u00e7\u0131 bir ge\u00e7im ve ya\u015fam bi\u00e7imi (25) ataerkil sayg\u0131 anlay\u0131\u015f\u0131n\u0131 erkek egemen k\u00fclt\u00fcr d\u00fczeye \u00e7\u0131karacakt\u0131r. Bu y\u00f6ndeki geli\u015fmelerin ipu\u00e7lar\u0131 \u015feflikleri izleyen uygar toplumlarda, y\u00f6neticiler ile uyruklar aras\u0131 ili\u015fkilerin, hemen her k\u00fclt\u00fcrde \u00e7oban-s\u00fcr\u00fc benzetmesi terminolojisiyle a\u00e7\u0131klan\u0131p y\u00fcr\u00fct\u00fclmesidir.<\/p>\n

\u015eefliklerde e\u015fitsizlik\u00e7i sayg\u0131n\u0131n ve sayg\u0131nl\u0131\u011f\u0131n kurumsalla\u015ft\u0131r\u0131lmas\u0131<\/strong><\/p>\n

Birden \u00e7ok ailenin, soyun (s\u00fclalenin) g\u00fc\u00e7lenen bir patriark\u0131n \u00f6nderli\u011fi ve denetimi alt\u0131nda, a\u015firet ya da kabileler konfederasyonu \u00f6rg\u00fctleni\u015fi i\u00e7inde birle\u015ftirilip b\u00fct\u00fcnle\u015ftirilmeleriyle patriar\u015filerden \u015fefli\u011fe ge\u00e7ilmi\u015ftir. (26) \u015eefin soyu, a\u011f\u0131r basan soyun totem atalar\u0131na dayand\u0131r\u0131lm\u0131\u015f (27) \u015fef onlar\u0131n temsilcisi olarak b\u00fcy\u00fck bir sayg\u0131nl\u0131k kazanm\u0131\u015ft\u0131r. Y\u00fcksek sayg\u0131nl\u0131\u011f\u0131n\u0131n temelinde, av (sava\u015f) \u00f6nderli\u011finin sayg\u0131nl\u0131\u011f\u0131 yan\u0131 s\u0131ra, sihirci-sa\u011falt\u0131c\u0131l\u0131\u011f\u0131n sayg\u0131nl\u0131\u011f\u0131n\u0131 ki\u015fili\u011finde toplam\u0131\u015f olmas\u0131 yatar. B\u00f6yle bir geli\u015fmenin yaz\u0131l\u0131 gelenekteki \u00f6rne\u011fini Tevrat<\/i> i\u00e7inde buluyoruz:<\/p>\n

Avram (\u0130brahim) \u00e7o\u011fal\u0131nca ilerde \u0130braniler olarak adland\u0131r\u0131lacak soyun atas\u0131d\u0131r. Ailesiyle birlikte, g\u00f6\u00e7ebe \u00e7obanl\u0131k yapmak \u00fczere (M\u00d6 1800 dolaylar\u0131nda) Ur kentinden \u00e7\u0131k\u0131p \u00e7\u00f6llere d\u00fc\u015fm\u00fc\u015ft\u00fcr. Ailesi (toplulu\u011fu) geni\u015fleyince patriar\u015fi d\u00fczeninin de geli\u015ftirilmesi gereksiniminin duyuldu\u011fu anla\u015f\u0131l\u0131yor. Bunu, aile, kabile tanr\u0131s\u0131 olan (ad\u0131 \u201cefendi\u201d anlam\u0131na gelen) Rab\u2019binin kendisine g\u00f6r\u00fcn\u00fcp s\u00f6yledikleri anlat\u0131lan \u015fu sat\u0131rlardan \u00e7\u0131kar\u0131yoruz:<\/p>\n

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Avram (\u0130brahim), ilerde \u0130braniler olarak adland\u0131r\u0131lacak soyun atas\u0131d\u0131r. Ailesiyle birlikte, g\u00f6\u00e7ebe \u00e7obanl\u0131k yapmak \u00fczere (M\u00d6 1800 dolaylar\u0131nda) Ur kentinden \u00e7\u0131k\u0131p \u00e7\u00f6llere d\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/figcaption><\/figure>\n

\u201cAvram doksan dokuz ya\u015f\u0131nda iken RAB ona g\u00f6r\u00fcnerek, \u2018Ben Her \u015eeye G\u00fcc\u00fc Yeten Tanr\u0131\u2019y\u0131m\u2019 dedi … Seninle yapt\u0131\u011f\u0131m antla\u015fmay\u0131 s\u00fcrd\u00fcrecek, soyunu alabildi\u011fince \u00e7o\u011faltaca\u011f\u0131m. Avram [korkudan] y\u00fcz\u00fcst\u00fc yere kapand\u0131. Tanr\u0131 \u2018… Bir\u00e7ok ulusun babas\u0131 olacaks\u0131n. Art\u0131k ad\u0131n Avram de\u011fil, \u0130brahim [Abraham] olacak. \u00c7\u00fcnk\u00fc seni bir\u00e7ok ulusun [halk\u0131n] babas\u0131 yapaca\u011f\u0131m.\u2019\u201d<\/p>\n

T\u00fcrk\u00e7e \u00e7eviriye d\u00fc\u015f\u00fclen dipnotlar\u0131nda, \u0130branice\u2019de Avram ad\u0131n\u0131n \u201cY\u00fcce Baba\u201d; \u0130brahim (\u0130branice\u2019de Avraham) ad\u0131n\u0131n \u201c\u00c7oklar\u0131n Babas\u0131\u201d [eski \u00e7eviride \u201cCumhurun Babas\u0131\u201d] anlamlar\u0131na geldi\u011fi a\u00e7\u0131klamas\u0131 anlaml\u0131d\u0131r. Bu anlat\u0131 ve a\u00e7\u0131klamalar, y\u00f6neten-y\u00f6netilen farkl\u0131la\u015fmas\u0131nda devlete var\u0131lacak y\u00f6ndeki e\u015fitsizlik\u00e7i geli\u015fmelerin \u015feflik konaklamas\u0131na gelindi\u011fi bi\u00e7iminde yorumlanabilir. Hi\u00e7 de\u011filse ben b\u00f6yle yorumlamaktay\u0131m. Bunlar ayn\u0131 zamanda, de\u011fi\u015fen d\u00fczene ko\u015fut olarak, e\u015fitlik\u00e7i sayg\u0131 anlay\u0131\u015f\u0131ndan e\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015flar\u0131na y\u00f6neli\u015fin de izlerini ta\u015f\u0131maktad\u0131r. S\u00f6z\u00fc edilen korkulu sayg\u0131, \u015feflik \u00f6ncesindeki kar\u0131n\u0131n kocas\u0131na, \u00e7ocuklar\u0131n ana babas\u0131na, gen\u00e7lerin ya\u015fl\u0131lara sayg\u0131s\u0131ndan farkl\u0131d\u0131r. Atalar\u0131n ruhuyla i\u00e7li d\u0131\u015fl\u0131 olunan totemcilikte toteme duyulan, kat\u0131lmac\u0131 denebilecek sayg\u0131dan bile farkl\u0131d\u0131r. Bir topluluk d\u0131\u015f\u0131 a\u015fk\u0131n\u00f6zne kar\u015f\u0131s\u0131nda korkulu, tap\u0131n\u0131rcas\u0131na sayg\u0131d\u0131r.<\/p>\n

E\u015fitsizlik\u00e7i y\u00f6nde geli\u015fmeye ba\u015flayan b\u00f6yle bir sayg\u0131 anlay\u0131\u015f\u0131n\u0131n \u015feflikteki kar\u0131-koca ili\u015fkilerinde alm\u0131\u015f olabilece\u011fi bi\u00e7imin ipu\u00e7lar\u0131n\u0131 da \u0130brahim\u2019in ailesiyle ilgili \u015fu \u00f6yk\u00fcde g\u00f6rebiliriz:<\/p>\n

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Enuma eli\u015f mitosu i\u00e7inde, Mezopotamya kentlerinin koruyucu tanr\u0131lar\u0131 ya\u015fl\u0131 ve gen\u00e7 tanr\u0131 ku\u015faklar\u0131 aras\u0131nda ba\u015ftanr\u0131l\u0131k, egemenlik (ve denebilir ki sayg\u0131) sava\u015flar\u0131 anlat\u0131l\u0131r.<\/figcaption><\/figure>\n

\u201cKar\u0131s\u0131 Saray Avram\u2019a \u00e7ocuk [bu demektir ki erkek \u00e7ocuk] do\u011furmam\u0131\u015ft\u0131… Saray Abram\u2019a \u2018L\u00fctfen cariyemle [k\u00f6lemle] yat. Belki bu yoldan bir \u00e7ocuk sahibi olabilirim\u2019… Avram Hacer\u2019le yatt\u0131. Hacer hamile kald\u0131… han\u0131m\u0131n\u0131 k\u00fc\u00e7\u00fck g\u00f6rmeye ba\u015flad\u0131… Saray Avram\u2019a … beni k\u00fc\u00e7\u00fck g\u00f6rmeye ba\u015flad\u0131. \u0130kimiz aras\u0131nda RAB [dikkatinizi \u00e7ekerim kocas\u0131 de\u011fil Rab] karar versin. Avram, \u2018Cariyen senin elinde\u2019 dedi, \u2018Neyi uygun g\u00f6r\u00fcrsen yap\u2019. B\u00f6ylece Saray cariyesine sert davranmaya ba\u015flad\u0131. Hacer onun yan\u0131ndan ka\u00e7t\u0131. RAB\u2019bin mele\u011fi Hacer\u2019i… buldu… \u2018Han\u0131m\u0131na d\u00f6n ona boyun e\u011f\u2019 dedi.\u201d<\/p>\n

S\u0131n\u0131fl\u0131 uygar toplumda normla\u015facak b\u00f6yle bir kar\u0131-koca, efendi-k\u00f6le, tanr\u0131-kul ili\u015fkisi, ilkel topluluklardaki sayg\u0131 ili\u015fkileri kadar ileride burjuva aile eti\u011finde kar\u0131-koca aras\u0131nda (s\u00f6zde kalabilse de) \u201ckar\u015f\u0131l\u0131kl\u0131 sayg\u0131\u201d durumundan \u00e7ok uzakt\u0131r.<\/p>\n

SINIFLI DEVLETL\u0130 UYGAR TOPLUMLARDA SAYGININ GEREK\u00c7ES\u0130, B\u0130\u00c7\u0130M\u0130, \u0130\u015eLEV\u0130<\/strong><\/h4>\n

S\u0131n\u0131fl\u0131 (e\u015fitsizlik\u00e7i yap\u0131l\u0131) devletli (y\u00f6netenler-y\u00f6netilenler farkl\u0131la\u015fmas\u0131 kurumsalla\u015ft\u0131r\u0131lm\u0131\u015f) ideolojili (\u00e7\u0131karlar\u0131 uyu\u015fmayan s\u0131n\u0131flar\u0131 bir arada tutarak art\u0131 s\u00f6m\u00fcr\u00fcs\u00fcn\u00fc s\u00fcrd\u00fcrecek inan\u00e7 dizgeli) ve kentli (medineli, medeni) uygar topluma ge\u00e7i\u015fin belli ba\u015fl\u0131 iki tarihsel materyalist kuram\u0131n\u0131n bulundu\u011fu s\u00f6ylenebilir: Engels\u2019ci (i\u00e7 geli\u015fmeci) kuram ile Oppenheimer\u2019c\u0131 (d\u0131\u015f etmen fetih\u00e7i) kuramlar. A\u00e7\u0131klamalar\u0131m\u0131, burada tart\u0131\u015fmas\u0131na girmeden (28) Oppenheimer\u2019c\u0131 kurama dayand\u0131raca\u011f\u0131m.<\/p>\n

Oppenheimer\u2019c\u0131 fetih kuram\u0131 \u0131\u015f\u0131\u011f\u0131nda e\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015f\u0131n\u0131n kurulu\u015fu<\/strong><\/p>\n

Bu kurama g\u00f6re [siyasal evrimde \u015feflik d\u00fczeyine ula\u015fm\u0131\u015f] g\u00f6\u00e7ebe \u00e7obanlar, art\u0131 \u00fcr\u00fcn (toplumsal art\u0131) sa\u011flamak \u00fczere fetih g\u00fcc\u00fcyle yerle\u015fik \u00e7ift\u00e7ilerin tepesine \u00e7\u0131k\u0131p otururlar. Ele ge\u00e7irdikleri toplumda (toplumsal art\u0131y\u0131 denetlemenin sa\u011flad\u0131\u011f\u0131 olanaklarla) s\u0131n\u0131fla\u015fmay\u0131 ve siyasal farkl\u0131la\u015fmay\u0131 ba\u015flatm\u0131\u015f olurlar. Art\u0131 s\u00f6m\u00fcr\u00fcs\u00fc ve y\u00f6netim, kaba g\u00fc\u00e7le ba\u015flat\u0131lm\u0131\u015f olsa da, onlar\u0131n salt kaba g\u00fcce dayan\u0131larak s\u00fcrd\u00fcr\u00fclmesi kolay de\u011fildir. Kolay\u0131, bir de inan\u00e7 g\u00fcc\u00fcyle g\u00f6n\u00fcll\u00fc boyune\u011fme yollar\u0131n\u0131n (zamanla, yordamlamayla) geli\u015ftirilmesidir.<\/p>\n

Tar\u0131mla ilgili do\u011fa g\u00fc\u00e7lerinin a\u015fk\u0131n\u00f6znele\u015ftirilmesi<\/strong><\/p>\n

Bu yolda, yenen ve yenilgiye u\u011frat\u0131lan topluluklar\u0131n mitoslar\u0131n\u0131n birle\u015ftirilip \u00f6rg\u00fctlendirildikleri anla\u015f\u0131l\u0131yor. Var\u0131lan nokta, dinsel ideoloji bi\u00e7imi g\u00f6sterecek mitolojilerin geli\u015ftirilmesidir. Bu nas\u0131l yap\u0131lacak? K\u00fclt\u00fcrel gelenekteki \u00f6znele\u015ftirme e\u011filimi, nitel bir s\u0131\u00e7ratmayla bir \u00fcst d\u00fczeye ta\u015f\u0131nacakt\u0131r. Genellikle, tar\u0131mla ilgili do\u011fa g\u00fc\u00e7lerini \u201ca\u015fk\u0131n\u00f6znele\u015ftirme\u201d yoluyla \u201ctanr\u0131lar\u201d (kafalarda) yarat\u0131lacakt\u0131r.<\/p>\n

Tanr\u0131lar\u0131n ki\u015file\u015ftirilmesinde efendilerden ve y\u00f6neticilerden esinlenilmesi<\/strong><\/p>\n

Tanr\u0131lar\u0131n kimliklerinin, ki\u015filiklerinin bi\u00e7imlendirilmesinde ise, e\u015fitsizlik\u00e7i toplumsal yap\u0131dan ve onun e\u015fitsizlik\u00e7i ili\u015fkilerinden esinlenildi\u011fi anla\u015f\u0131l\u0131yor. Ger\u00e7ekten tanr\u0131lar, egemen efendi katmanlar gibi \u00e7al\u0131\u015fmay\u0131p \u00e7al\u0131\u015ft\u0131ran, y\u00f6netici kadro ve egemen gibi \u00e7al\u0131\u015ft\u0131r\u0131rken y\u00f6neten \u00f6zneler olarak tasarlan\u0131rlar. B\u00f6ylece, \u00e7\u0131karlar\u0131 birbirine ters d\u00fc\u015febilen s\u00f6m\u00fcren ve s\u00f6m\u00fcr\u00fclen katmanlar, ayn\u0131 tanr\u0131ya (\u00f6rne\u011fin S\u00fcmer\u2019de her bir kent devletinin koruyucu tanr\u0131s\u0131na) inan\u00e7la birle\u015ftirilmi\u015f olurlar.<\/p>\n

S\u00fcmer ve Babil yarat\u0131l\u0131\u015f mitoslar\u0131: Enuma eli\u015f<\/strong><\/p>\n

B\u00f6yle bir inan\u00e7lar dizgesinin, kurulduktan sonra, Mezopotamya\u2019n\u0131n ve Ortado\u011fu\u2019nun siyasal geli\u015fmelerine uygun olarak, kenttanr\u0131c\u0131l\u0131ktan ba\u015flat\u0131l\u0131p, \u00e7oktanr\u0131c\u0131l\u0131ktan ge\u00e7irilip, tektanr\u0131c\u0131l\u0131\u011fa dek geli\u015ftirilmesinin yaz\u0131l\u0131 belgeleri var elimizde (29): S\u00fcmer ve Babil yarat\u0131l\u0131\u015f destanlar\u0131 ile kutsal kitaplar\u0131n benzerli\u011fi, insanl\u0131\u011f\u0131n Eski D\u00fcnya\u2019daki (Afroavrasya\u2019daki) ilk uygarl\u0131\u011f\u0131n\u0131 kuran toplumun, Ortado\u011fu-Avrupa k\u00fclt\u00fcr gelene\u011finin dinsel ideolojisinin de kurucusu oldu\u011funu g\u00f6steriyor. Bu ideolojinin kayna\u011f\u0131nda \u201cS\u00fcmer Yarat\u0131l\u0131\u015f Mitosu\u201dnun bulundu\u011fu kesin. Onun Babilli bi\u00e7imi Enuma Eli\u015f Babil Yarat\u0131l\u0131\u015f Destan\u0131<\/i> bunun tan\u0131\u011f\u0131 olup, tablet par\u00e7alar\u0131 \u00e7\u0131kar\u0131l\u0131p, birle\u015ftirilip, dili \u00e7\u00f6z\u00fcl\u00fcp (T\u00fcrk\u00e7eye de) \u00e7evrilmi\u015f bulunuyor. Enuma eli\u015f<\/i>\u2019in tan\u0131kl\u0131\u011f\u0131, Musevili\u011fin, H\u0131ristiyanl\u0131\u011f\u0131n, \u0130slaml\u0131\u011f\u0131n kutsal say\u0131lan kitaplar\u0131n\u0131n i\u00e7inde anlat\u0131lan yarat\u0131l\u0131\u015f \u00f6yk\u00fcs\u00fcn\u00fcn, S\u00fcmer kaynakl\u0131 olup Babil \u00e7e\u015fitlemesinden al\u0131nd\u0131\u011f\u0131n\u0131 g\u00f6steriyor. \u0130nsan\u0131n yarat\u0131l\u0131\u015f amac\u0131n\u0131 da ele veriyor:<\/p>\n

Enuma eli\u015f<\/i> i\u00e7inde, Mezopotamya kentlerinin koruyucu tanr\u0131lar\u0131 ya\u015fl\u0131 ve gen\u00e7 tanr\u0131 ku\u015faklar\u0131 aras\u0131nda ba\u015ftanr\u0131l\u0131k, egemenlik (ve denebilir ki sayg\u0131) sava\u015flar\u0131 anlat\u0131l\u0131r. Tarih\u00e7iler, \u00f6yk\u00fcn\u00fcn gerisinde, Mezopotamya kent devletleri aras\u0131nda s\u00fcregelen egemenlik sava\u015flar\u0131 ger\u00e7ekli\u011finin yatt\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015flerdir.<\/p>\n

\u0130nsan\u0131n tanr\u0131lara hizmet edecek kul olarak yap\u0131l\u0131p yarat\u0131l\u0131\u015f\u0131<\/strong><\/p>\n

Sava\u015f\u0131, egemenli\u011fi ele ge\u00e7iren Babil\u2019in tanr\u0131s\u0131 Marduk (ve yanda\u015flar\u0131) kazan\u0131r. Sava\u015f\u0131 yitiren tanr\u0131lar, k\u00f6le gibi \u00e7al\u0131\u015farak kazananlar\u0131 besleyip onlara hizmet etme yazg\u0131s\u0131yla kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015flard\u0131r. \u00c7al\u0131\u015fmak istemeyip ayaklanma e\u011filimine girmeleri d\u00fczen sorunu yarat\u0131r. Bu sorunu, insanl\u0131\u011f\u0131n ilk kenti olan Eridu\u2019nun Sular Tanr\u0131s\u0131 bilge Enki (Sami dilindeki ad\u0131yla Ea) \u00e7\u00f6zer. Tutsak tanr\u0131lar yerine \u00e7al\u0131\u015f\u0131p hizmet edecek olan ve tutsak tanr\u0131lara benzeyen bir canl\u0131 yapmalar\u0131n\u0131 \u00f6\u011f\u00fctler. (30) B\u00f6ylece insan (dikkat buyurun, bal\u00e7\u0131ktan ve \u201ctanr\u0131ya benzer olarak\u201d) yarat\u0131lm\u0131\u015f olur. Ancak tanr\u0131ya benzerlik burada biter. Tanr\u0131-kul farkl\u0131l\u0131\u011f\u0131n\u0131n \u00f6z\u00fcn\u00fc kavramak i\u00e7in kul insan\u0131n yarat\u0131l\u0131\u015f amac\u0131na, varl\u0131k nedenine de bak\u0131lmal\u0131: O zaman insan\u0131n tanr\u0131lara hizmet, k\u00f6lelik, kulluk etmesi i\u00e7in yarat\u0131ld\u0131\u011f\u0131n\u0131n yaz\u0131lm\u0131\u015f oldu\u011fu g\u00f6r\u00fclecektir.<\/p>\n

Tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fki ve tap\u0131n\u0131rcas\u0131na sayg\u0131 kal\u0131b\u0131n\u0131n d\u00f6k\u00fcl\u00fc\u015f\u00fc<\/strong><\/p>\n

Sonu\u00e7ta tanr\u0131-kul ili\u015fkisi \u00f6yk\u00fcs\u00fc, e\u015fitsizlik\u00e7i yap\u0131l\u0131 bir toplumda, \u00e7al\u0131\u015ft\u0131ran-\u00e7al\u0131\u015fan, efendi-k\u00f6le, y\u00f6neten-y\u00f6netilen, hatta \u00fcreten-s\u00f6m\u00fcren ili\u015fkilerinin dinsel ideolojideki (moda deyi\u015fle) simulasyonudur. Bundan \u00f6te tanr\u0131-kul ili\u015fkisi kal\u0131b\u0131, toplumdaki ger\u00e7ek \u00fcretim ve t\u00fcketim ili\u015fkilerini a\u00e7\u0131klayan, aklayan ve yeniden \u00fcretilmesini kolayla\u015ft\u0131ran (ya\u011flayan) bir ideoloji i\u015flevi g\u00f6rmektedir. \u00d6yle ki, d\u00fc\u015f\u00fcnsel d\u00fczeyde, e\u015fitsizlik\u00e7i ili\u015fkiler bu kal\u0131ba d\u00f6k\u00fcl\u00fcp, bu kal\u0131ptan \u00e7\u0131kar\u0131larak yeniden \u00fcretilip \u00e7o\u011falt\u0131labilmektedir.<\/p>\n

Yaratan tanr\u0131-yarat\u0131lan kul ili\u015fkisine sayg\u0131 gelene\u011fi, sayg\u0131 kurumu a\u00e7\u0131s\u0131ndan bak\u0131l\u0131rsa \u015funlar g\u00f6r\u00fclmektedir: Tanr\u0131-kul ili\u015fkisi, her \u015feyden \u00f6nce buyruk veren ile buyruk alanlar, buyruklar\u0131 dinleyenler, buyruklar\u0131n gere\u011fini yapanlar olarak e\u015fitsiz konumlardaki kimseler aras\u0131 ili\u015fkilerdir. Sayg\u0131 g\u00f6r\u00fcp sayg\u0131 g\u00f6sterme, buyruk (s\u00f6z) dinleme noktas\u0131nda ba\u015flar. Sayg\u0131n\u0131n, dayand\u0131r\u0131ld\u0131\u011f\u0131 yarat\u0131\u015f mitosundaki gerek\u00e7esi, bir yan\u0131n kavgay\u0131, sava\u015f\u0131 yitirmi\u015f, egemenlik alt\u0131na al\u0131nm\u0131\u015f bulunmas\u0131d\u0131r. Yenilenin yazg\u0131s\u0131, normalde (gelenekte) yok edilmek, \u00f6ld\u00fcr\u00fclmektir. Ama kazanan, bu olana\u011f\u0131n\u0131 kullanmay\u0131p, yitirenin ya\u015fam\u0131n\u0131 ba\u011f\u0131\u015flamaktad\u0131r. Bu ona ayn\u0131 zamanda, ilerde yendi\u011finin ya\u015famas\u0131na ya da \u00f6lmesine karar vermekten birini se\u00e7me hakk\u0131n\u0131 kazand\u0131rm\u0131\u015ft\u0131r. Ba\u011f\u0131\u015flay\u0131p ya\u015famas\u0131na izin vermesinin, kazanana getirece\u011fi kazanc\u0131, yitiren i\u00e7inse bir bedeli olmal\u0131d\u0131r. Bedel, kazanan i\u00e7in ya\u015fam boyu \u00e7al\u0131\u015fmas\u0131, \u00fcretmesi zorunlulu\u011fudur. Kazanan\u0131 (adakla, kurbanla) beslemesidir. K\u0131sacas\u0131, ona hizmet, k\u00f6lelik, kulluk etmesidir. Az\u0131 yetmez; yeter ki sava\u015f\u0131 kazanan bu yolda bir ba\u011f\u0131\u015flamada bulunsun.<\/p>\n

Tap\u0131n\u0131rcas\u0131na sayg\u0131da taraflar\u0131n grafik de\u011ferleri: 0 – \u00a5<\/span><\/i><\/strong><\/i><\/p>\n

\u0130li\u015fkinin ba\u015f\u0131nda, sava\u015fta a\u011f\u0131r basan yan\u0131n yendi\u011fini, tutsak ald\u0131\u011f\u0131n\u0131 \u00f6ld\u00fcrmeyip ya\u015fam\u0131 ba\u011f\u0131\u015flamas\u0131, bir anlamda ona ya\u015fam vermesi vard\u0131r. Bunun anlam\u0131, yenip boyunduruk alt\u0131na ald\u0131\u011f\u0131n\u0131 yok etmeyip bir anlamda var etmesi, yaratmas\u0131d\u0131r. \u00d6yleyse aralar\u0131ndaki e\u015fitsizlik\u00e7i ili\u015fki, \u00f6z\u00fcnde, ayn\u0131 zamanda bir yaratan-var eden yan ile yarat\u0131lan, istendi\u011finde yok edilebilecek yan\u0131n ili\u015fkisidir. B\u00f6yle bir ili\u015fki (yaz\u0131n\u0131n giri\u015finde yap\u0131ld\u0131\u011f\u0131 gibi grafi\u011fe vurulursa) yaratan\u0131n erki, dolay\u0131s\u0131yla de\u011feri \u00a5<\/span> (sonsuz) imiyle (i\u015faretiyle) g\u00f6sterilebilir. Yarat\u0131lan\u0131n de\u011feriyse 0 (s\u0131f\u0131r) olacakt\u0131r.<\/p>\n

Ortada \u00fczeri \u00f6rt\u00fcl\u00fc bir antla\u015fma (dayat\u0131lan-kabul edilmek zorunda kal\u0131nan bir anla\u015fma) vard\u0131r. Kul, anla\u015fmay\u0131 kabul etti\u011fini, beden diliyle g\u00f6sterecektir. Boyune\u011fmenin, sayg\u0131n\u0131n en \u015fiddetli derecesiyle, kendini yerlere atacakt\u0131r. Ba\u015f\u0131n\u0131, kazanan\u0131n aya\u011f\u0131yla boynuna basabilece\u011fi derecede al\u00e7altacakt\u0131r. Antla\u015fmay\u0131 kabul etti\u011fini ve hep kabul edece\u011fini b\u00f6yle belirtecektir. \u00c7\u00fcnk\u00fc ondan benli\u011fini a\u015fa\u011f\u0131lay\u0131p, aln\u0131n\u0131 yere yap\u0131\u015ft\u0131rarak ki\u015fili\u011fini, benli\u011fini, \u00f6zg\u00fcr \u00f6zneli\u011fini (insanl\u0131\u011f\u0131n\u0131) yads\u0131mas\u0131 beklenmektedir. \u0130\u015fte en \u00fcst derecesiyle b\u00f6yle bir boyune\u011fmeye, b\u00f6ylesine bir sayg\u0131ya \u201ctap\u0131nma\u201d denmi\u015ftir. Bug\u00fcn de bu adla an\u0131lmaktad\u0131r. Mutlak, s\u0131n\u0131rs\u0131z boyune\u011fme (itaat) tap\u0131nmad\u0131r. Tap\u0131nma, mutlak (s\u0131n\u0131rs\u0131z) boyune\u011fmedir.<\/p>\n

Bu ayn\u0131 zamanda, dinsel ideolojide tap\u0131nma \u201ceylemiyle\u201d simgelenen e\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015f\u0131d\u0131r. Ya\u015fam prati\u011finde sayg\u0131n\u0131n dereceleri, \u00fcst\u00fcn konumdakilerin s\u0131rad\u00fczenindeki yerlerine g\u00f6re, ana babadan b\u00fcy\u00fcklere, topluma, egemen s\u0131n\u0131flara, efendilere, y\u00f6neticilere, imparatorlara, en \u00fcstte evrenin efendisine dek uzanan ger\u00e7ek, t\u00fczel ve sanal \u00f6znelerine y\u00fckseklik derecelerine, onlara verilen de\u011ferlere oranl\u0131 olarak azalt\u0131l\u0131p art\u0131r\u0131labilecektir.<\/p>\n

B\u00f6yle bir sayg\u0131 kurumu, sayg\u0131 olgusu, dillere, e\u015fitsiz yanlar\u0131n birbiriyle s\u00f6zl\u00fc-yaz\u0131l\u0131 ili\u015fkiler kurarken sesleni\u015flerinde somutla\u015ft\u0131r\u0131l\u0131r. Bu bi\u00e7imi \u201cefendim\u201d ve \u201cbendeniz\u201d (kulunuz, k\u00f6leniz) s\u00f6zlerinin kullan\u0131\u015f\u0131nda bug\u00fcn de g\u00f6zlemlenebilir. (31) \u0130lerde (burjuva toplumuyla) e\u015fitsizlik\u00e7i ili\u015fkilerden e\u015fitlik\u00e7i (denen) ili\u015fkilere ge\u00e7ilecektir. Dolay\u0131s\u0131yla e\u015fitsizlik\u00e7i sayg\u0131dan e\u015fitlik\u00e7i sayg\u0131 g\u00f6sterim bi\u00e7imlerine ge\u00e7ilmi\u015f olacakt\u0131r. Buna kar\u015f\u0131n, \u00e7a\u011fda\u015f ileti\u015fimde, e\u015fitsizlik\u00e7i sayg\u0131n\u0131n kal\u0131b\u0131ndaki ilk bi\u00e7iminin (s\u00f6zc\u00fcklerde fosille\u015fmi\u015f olarak) telefon konu\u015fmalar\u0131nda kullan\u0131lagelen \u201cefendim\u201d ve \u201cbuyrun\u201d s\u00f6zc\u00fcklerinde s\u00fcrd\u00fcr\u00fclmesi, e\u015fitsizlik\u00e7i ili\u015fkilerin bir bi\u00e7imde s\u00fcrmesi yan\u0131 s\u0131ra k\u00fclt\u00fcrel geleneklerin inat\u00e7\u0131l\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Kibarl\u0131k onun \u00f6rt\u00fcs\u00fc!<\/p>\n

TEKTANRICI D\u0130N\u0130N MUSEV\u0130L\u0130K, HIR\u0130ST\u0130YANLIK, \u0130SLAMLIK EVRELER\u0130NDE TAPINMA VE SAYGI ANLAYI\u015eLARI<\/strong><\/h4>\n

Musevilikte Tevrat\u2019tan e\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015f\u0131 \u00f6rnekleri (32)<\/strong><\/i><\/p>\n

Tevrat<\/i>\u2019ta anlat\u0131lanlara bak\u0131l\u0131rsa, \u0130brani kabileler konfederasyonun on iki boyu g\u00f6\u00e7ebeli\u011fi b\u0131rakmak \u00fczere Kenan (Filistin) topraklar\u0131n\u0131 ele ge\u00e7irme giri\u015fiminde bulunurlar. Yehova\u2019n\u0131n \u201cs\u00fct ve bal akan vaad edilmi\u015f \u00fclke\u201d mitosu, onlar\u0131n uygarla\u015fma ve yerle\u015fme tutkular\u0131n\u0131 yans\u0131t\u0131r. S\u00f6z konusu (fetih) giri\u015fimlerinde, kabile tanr\u0131lar\u0131n\u0131n \u00fcst\u00fcnde bir konfederasyon (birle\u015ftirici) a\u015fk\u0131n\u00f6znesi d\u00fc\u015f\u00fcncesine gereksinim do\u011fdu\u011fu anla\u015f\u0131l\u0131yor. Bu gereksinim \u201cordular\u0131n Rabbi Yehova\u201d inanc\u0131yla kar\u015f\u0131lanm\u0131\u015ft\u0131r: Yehova inanc\u0131n\u0131n kabile tanr\u0131lar\u0131 d\u00f6nemi g\u00fcnlerinden kalma inanca dek geri uzat\u0131l\u0131p, Abraham\u2019\u0131n tanr\u0131s\u0131n\u0131n da Yehova oldu\u011fu yaz\u0131lm\u0131\u015ft\u0131r, Tevrat<\/i>\u2019\u0131n \u201cYarat\u0131l\u0131\u015f\u201d (eski \u00e7evirideki ad\u0131yla \u201cTekvin\u201d) b\u00f6l\u00fcm\u00fcnde. Bunun i\u00e7in, bir g\u00fcn Rab\u2019bin Abram\u2019a seslenip, kendisine tanr\u0131l\u0131k yapmak i\u00e7in se\u00e7ti\u011fi halk\u0131na yol g\u00f6sterece\u011fi bir antla\u015fma (ahid) yapmak istedi\u011finin belirtilmesi gerekmi\u015ftir:<\/p>\n

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Elinde on emir tabletli Musa yontusu.<\/figcaption><\/figure>\n

\u201cVe Abram doksan dokuz ya\u015f\u0131nda iken RAB ona g\u00f6r\u00fcnerek, \u2018Ben Her \u015eeye G\u00fcc\u00fc Yeten Tanr\u0131\u2019y\u0131m.. Benim yolumda y\u00fcr\u00fc, seninle yapt\u0131\u011f\u0131m antla\u015fmay\u0131 s\u00fcrd\u00fcrecek, soyunu alabildi\u011fince \u00e7o\u011faltaca\u011f\u0131m.\u2019 Avram y\u00fcz\u00fcst\u00fc yere kapand\u0131… Sen ve soyun ku\u015faklar boyu antla\u015fmama ba\u011fl\u0131 kalmal\u0131s\u0131n\u0131z… S\u00fcnnet aram\u0131zdaki antla\u015fman\u0131n belirtisi olacak.\u201d (Tevrat,<\/i> Yarat\u0131l\u0131\u015f 17: 1-9) \u201cAntla\u015fma\u201d denenin tek yan\u0131n dayatmas\u0131, egemen yan\u0131n ise tanr\u0131 oldu\u011fu anla\u015f\u0131l\u0131yor. Ya ad\u0131n\u0131 Abram\u2019dan \u0130brahim\u2019e y\u00fckseltti\u011fi kulunun konumu ne?<\/p>\n

\u201c\u0130brahim, \u2018Ben toz ve k\u00fcl\u00fcm bir hi\u00e7im\u2019 dedi. Ama seninle konu\u015fma y\u00fcreklili\u011fi g\u00f6sterece\u011fim.\u201d (Yarat\u0131l\u0131\u015f, 18: 27)<\/p>\n

Ku\u015faklar sonra, bu kez se\u00e7ti\u011fi halk\u0131 M\u0131s\u0131r k\u00f6leli\u011finden kurtar\u0131p \u00e7\u0131karacak Musa\u2019ya g\u00f6r\u00fcn\u00fcr:<\/p>\n

\u201cRAB Musa\u2019n\u0131n yakla\u015ft\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcnce, \u00e7al\u0131n\u0131n i\u00e7inden \u2018Musa Musa\u2019 diye seslendi. Musa \u2018Buyur!\u2019 diye yan\u0131tlad\u0131. Tanr\u0131 \u2018Fazla yakla\u015fma\u2019 dedi. (33) (Tevrat,<\/i> M\u0131s\u0131r\u2019dan \u00c7\u0131k\u0131\u015f 33: 18 ve 34:8)<\/p>\n

\u201c\u00c7ar\u0131klar\u0131n\u0131 \u00e7\u0131kar. \u00c7\u00fcnk\u00fc bast\u0131\u011f\u0131n yer kutsal toprakt\u0131r… Musa y\u00fcz\u00fcn\u00fc kapad\u0131, \u00e7\u00fcnk\u00fc Tanr\u0131\u2019ya bakmaya korkuyordu…\u201d Rab halk\u0131n\u0131 M\u0131s\u0131r\u2019dan \u00e7\u0131karmas\u0131 i\u00e7in neler yapaca\u011f\u0131n\u0131 anlat\u0131r. Musa da halka anlat\u0131r: \u201cHalk inand\u0131; RAB\u2019bin kendileriyle ilgilendi\u011fini, \u00e7ektikleri s\u0131k\u0131nt\u0131y\u0131 g\u00f6rm\u00fc\u015f oldu\u011funu duyunca e\u011filip tap\u0131nd\u0131lar.\u201d (\u00c7\u0131k\u0131\u015f, 3: 4-6)<\/p>\n

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\u0130sa\u2019n\u0131n ya da \u0130sac\u0131l\u0131\u011f\u0131 yaymak isteyenlerin sevgi ve sayg\u0131 anlay\u0131\u015f\u0131nda ama\u00e7 insan de\u011fil Tanr\u0131, sayg\u0131 insana de\u011fil tanr\u0131ya, dolay\u0131s\u0131yla e\u015fitsizlik\u00e7i sayg\u0131.<\/figcaption><\/figure>\n

Musa halk\u0131 M\u0131s\u0131r\u2019dan Rab\u2019bin yard\u0131m\u0131yla \u00e7\u0131kard\u0131ktan sonra Rab buyruklar\u0131n\u0131 ya\u011fd\u0131rmaya ba\u015flar: K\u00f6lelikten kurtulu\u015fun her y\u0131l kutlanaca\u011f\u0131 \u201cF\u0131s\u0131h Bayram\u0131\u2019n\u0131n kurallar\u0131 \u015funlard\u0131r: \u2018Hi\u00e7 bir yabanc\u0131 F\u0131s\u0131h [kurban\u0131] etini yemeyecek. Ama sat\u0131n ald\u0131\u011f\u0131n\u0131z k\u00f6leler s\u00fcnnet olduktan sonra ondan yiyebilir.\u2019 denir. \u201c\u0130srailliler Rab\u2019bin… verdi\u011fi buyru\u011fu eksiksiz yerine getirdiler.\u201d (\u00c7\u0131k\u0131\u015f, 12: 43-44) diye eklenir.<\/p>\n

Tevrat<\/i>\u2019a g\u00f6re buyuran, egemen olan Musa de\u011fildir. Musa yaln\u0131zca Rab\u2019bin buyru\u011funu anlatan ve yerine getiren kuludur. Ayr\u0131ca Rab\u2019bin egemenli\u011finin s\u00fcrekli olaca\u011f\u0131 s\u00f6ylenir: \u201cRAB sonsuza dek egemen olacak.\u201d (\u00c7\u0131k\u0131\u015f, 15:18) Egemenlik kadar mal\u0131n m\u00fclk\u00fcn de sahibi Tanr\u0131d\u0131r. M\u00fclk\u00fcnden istedi\u011fine istedi\u011fi kadar verir: \u201c\u015eimdi s\u00f6z\u00fcm\u00fc dikkatle dinler antla\u015fmama uyarsan\u0131z b\u00fct\u00fcn uluslar i\u00e7inde \u00f6z halk\u0131m olursunuz. \u00c7\u00fcnk\u00fc yery\u00fcz\u00fcn\u00fcn t\u00fcm\u00fc benimdir.\u201d (\u00c7\u0131k\u0131\u015f, 19:5) Bu s\u00f6zlerle, dinsel ideolojide egemenlik kadar mal\u0131n m\u00fclk\u00fcn de, (s\u00f6zde) as\u0131l sahibinin Tanr\u0131 oldu\u011fu s\u00f6ylenerek, \u00f6zel sahipli\u011fin kamu yarar\u0131na s\u0131n\u0131rland\u0131r\u0131lmas\u0131na \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u00d6te yandan tanr\u0131n\u0131n m\u00fclk\u00fcnden istedi\u011fine istedi\u011fi kadar verdi\u011fi d\u00fc\u015f\u00fcncesi i\u015flenerek \u00f6zel sahiplik, vars\u0131ll\u0131k, e\u015fitsizlik kutsanm\u0131\u015f olmaktad\u0131r.<\/p>\n

Tanr\u0131n\u0131n hemen her alandaki yetkesi mutlakt\u0131r; ve b\u00f6l\u00fc\u015f\u00fclmeyecek niteliktedir: \u201cBenden ba\u015fka tanr\u0131n olmayacak, kendine yukar\u0131da g\u00f6ky\u00fcz\u00fcnde, a\u015fa\u011f\u0131da yery\u00fcz\u00fcnde ya da yer alt\u0131ndaki sularda ya\u015fayan herhangi bir canl\u0131ya benzer put yapmayacaks\u0131n. Putlar\u0131n \u00f6n\u00fcnde e\u011filmeyecek, onlara tapmayacaks\u0131n. \u00c7\u00fcnk\u00fc ben, Tanr\u0131n RAB [efendin] k\u0131skan\u00e7 bir tanr\u0131y\u0131m. Benden nefret edenin babas\u0131n\u0131n i\u015fledi\u011fi su\u00e7un hesab\u0131n\u0131 \u00e7ocuklar\u0131ndan, \u00fc\u00e7\u00fcnc\u00fc, d\u00f6rd\u00fcnc\u00fc ku\u015faklardan soran\u0131m.\u201d [nefret su\u00e7u mu?] \u201cAma beni seven, buyruklar\u0131ma uyan binlerce ku\u015fa\u011fa sevgi g\u00f6steririm.\u201d (\u00c7\u0131k\u0131\u015f, 20:4-6)<\/p>\n

Tanr\u0131-kul aras\u0131 e\u015fitsizlik\u00e7i, buyruklara sayg\u0131s\u0131zl\u0131\u011f\u0131n \u015fiddetle cezaland\u0131r\u0131laca\u011f\u0131 s\u00f6ylenen sayg\u0131-sevgi ili\u015fkisinin benzeri, \u00f6teki e\u015fitsizlik\u00e7i ili\u015fkilere de \u00f6rnek olu\u015fturmaktad\u0131r: \u201cAnnene babana sayg\u0131 g\u00f6ster.\u201d (\u00c7\u0131k\u0131\u015f, 20:12) ve \u201cAnnesine babas\u0131na lanet eden kesinlikle \u00f6ld\u00fcr\u00fclecektir.\u201d (21:17) \u00d6teki sayg\u0131, tap\u0131nma \u00f6rneklerinden biri, \u201cAk sa\u00e7l\u0131 insanlar\u0131n \u00f6n\u00fcnde aya\u011fa kalkacak ya\u015fl\u0131lara sayg\u0131 g\u00f6stereceksiniz. Tanr\u0131ndan korkacaks\u0131n. RAB [egemen] benim.\u201d (Levililer, 19:32) \u00d6tekisi, daha \u00f6nce g\u00f6rd\u00fc\u011f\u00fcm\u00fcz Saray-\u0130brahim-Hacer aras\u0131 efendi-k\u00f6le ili\u015fkisidir. Hacer\u2019i ka\u00e7t\u0131\u011f\u0131 han\u0131m\u0131na d\u00f6nmeye kand\u0131rmak i\u00e7in Rab bebe\u011fin soyunu say\u0131lamayacak kadar (baz\u0131 yerlerde \u201cdenizin kumu kadar\u201d) \u00e7o\u011faltaca\u011f\u0131n\u0131 s\u00f6yler.<\/p>\n

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H\u0131ristiyanl\u0131\u011f\u0131n kuramc\u0131s\u0131 Pavlus, ana babadan egemenlere, tanr\u0131ya g\u00f6sterilmesi gereken sevginin ve sayg\u0131n\u0131n e\u015fitsizlik\u00e7i niteli\u011fini bir bir ele ald\u0131\u011f\u0131 ili\u015fkilerde form\u00fclle\u015ftirir. (Vatikan\u2019daki Pavlus heykeli)<\/figcaption><\/figure>\n

Buradan \u0130srailo\u011fullar\u0131 ile \u00f6teki halklar aras\u0131 (tanr\u0131-kul, efendi-k\u00f6le ili\u015fkisine benzetilen) ili\u015fki modeline ge\u00e7ilebilir: Rab se\u00e7ti\u011fi halk\u0131n\u0131n antla\u015fmaya uymazsa onu ba\u015fka halklar\u0131n kulu yapaca\u011f\u0131n\u0131, uyarlarsa ba\u015fka halklar\u0131 onun eline verip onlar\u0131n efendili\u011fine atayaca\u011f\u0131n\u0131 s\u0131k s\u0131k yinelenmektedir. Bu do\u011frultuda Abram\u2019\u0131n o\u011fluna \u201cHalklar sana kulluk etsin, uluslar boyun e\u011fsin\u201d diyerek onu kutsad\u0131\u011f\u0131 (bkz. Yarat\u0131l\u0131\u015f, 27:29\u2019de) yaz\u0131l\u0131d\u0131r.<\/p>\n

\u201cTanr\u0131ya s\u00f6vmeyeceksiniz, halk\u0131n\u0131z\u0131n \u00f6nderlerine lanet etmeyeceksiniz\u201d (\u00c7\u0131k\u0131\u015f, 22:8) gibi buyruklar da ve korkutmalarda Tanr\u0131 ile egemenin art arda getirili\u015fi, asl\u0131nda tanr\u0131 ile egemen aras\u0131nda, kafalarda d\u00fc\u015f\u00fcnsel bir \u00f6zde\u015fle\u015ftirme yaratma amac\u0131n\u0131n g\u00f6r\u00fcnt\u00fcs\u00fcd\u00fcr.<\/p>\n

Tevrat<\/i>\u2019ta tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fki modelinden t\u00fcretilen e\u015fitsiz ili\u015fkilerinin, insan (ola ki sava\u015f tutsa\u011f\u0131) kurban\u0131 derecesine varabilecek bir \u00f6rne\u011fi de bulunmakta: \u201cRab\u2019be ko\u015fulsuz adanan insan, para [fidye?] kar\u015f\u0131l\u0131\u011f\u0131nda kurtar\u0131lamayacak, kesinlikle \u00f6ld\u00fcr\u00fclecektir.\u201d (Levililer, 27:33)<\/p>\n

H\u0131ristiyanl\u0131k\u2019ta \u0130ncil\u2019den e\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015f\u0131 \u00f6rnekleri (34)<\/strong><\/i><\/p>\n

\u00d6nce H\u0131ristiyanl\u0131k\u2019ta Tevrat<\/i>\u2019\u0131n da [\u201cEski Ahit\u201d olarak] kabul edilip okundu\u011funu an\u0131msamal\u0131y\u0131z. Konumuz a\u00e7\u0131s\u0131ndan bunun anlam\u0131, ondaki e\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015f\u0131n\u0131n da H\u0131ristiyanlarca benimsenece\u011fidir. Ancak, H\u0131ristiyan inanc\u0131n\u0131 benimseyenlere g\u00f6re \u0130sa\u2019n\u0131n \u201cM\u00fcjde\u201dsi (ki \u0130ncil<\/i> s\u00f6z\u00fc bu anlama gelmektedir) yaln\u0131zca korkudan kaynaklanan sayg\u0131ya dayanmaz. \u0130sa\u2019n\u0131n korkudan \u00e7ok sevgiye dayand\u0131r\u0131lan bir sayg\u0131 anlay\u0131\u015f\u0131n\u0131 getirdi\u011fine inan\u0131l\u0131r. \u0130ncil<\/i>\u2019de bu inanc\u0131 destekleyecek s\u00f6zler varsa da, bakal\u0131m a\u011f\u0131rl\u0131klar\u0131 \u201ce\u015fitlik\u00e7i sayg\u0131\u201d denebilecek derecede midir?<\/p>\n

H\u0131ristiyanl\u0131k\u2019ta da tanr\u0131ya g\u00f6sterilecek sayg\u0131n\u0131n, Musevilikteki gibi korkudan ve hayranl\u0131ktan kaynaklanaca\u011f\u0131n\u0131 anl\u0131yoruz: \u0130ncil, <\/i>Pavlus\u2019un \u201c\u0130braniler\u2019e Mektup\u201dunda (12:28-29\u2019da) \u201cB\u00f6ylece sars\u0131lmaz bir egemenli\u011fe kavu\u015ftu\u011fumuz i\u00e7in [Tanr\u0131\u2019ya] minnettar olal\u0131m. \u00d6yle ki tanr\u0131y\u0131 ho\u015fnut edecek bi\u00e7imde sayg\u0131 [\u0130ngilizce \u00e7evirilerinde reverence<\/i>] ve korkuyla [\u0130ngilizce\u2019de awe<\/i>, boyune\u011fme] tap\u0131nal\u0131m. \u00c7\u00fcnk\u00fc Tanr\u0131\u2019m\u0131z yak\u0131p yok eden bir ate\u015ftir.\u201d \u201cRab \u00f6n\u00fcnde kendinizi al\u00e7alt\u0131n sizi y\u00fcceltecektir\u201d denir.<\/p>\n

\u0130sa\u2019n\u0131n s\u00f6zlerinde sevgi ve sayg\u0131<\/strong><\/p>\n

\u0130ncil<\/i> metinlerinde \u0130sa\u2019n\u0131n \u201cTanr\u0131n\u0131n O\u011flu\u201d derecesinde y\u00fcceltildi\u011fi unutulmamal\u0131. \u00d6rne\u011fin \u201cTeknedekiler [f\u0131rt\u0131nada bo\u011fulmak \u00fczere olan Petrus\u2019u kurtard\u0131ktan sonra g\u00f6l\u00fcn \u00fczeride y\u00fcr\u00fcy\u00fcp gelen \u0130sa\u2019y\u0131 g\u00f6r\u00fcnce] \u201cSen ger\u00e7ekten Tanr\u0131\u2019n\u0131n o\u011flusun diyerek O\u2019na tap\u0131nd\u0131lar\u201d (Matta, 14: 31-33) deniyor.<\/p>\n

\u0130sa\u2019ya tanr\u0131 sayg\u0131s\u0131 g\u00f6sterilmesinin, kendisinin e\u015fitlik\u00e7i s\u00f6z ve davran\u0131\u015flar\u0131yla \u00f6rt\u00fc\u015fmeyece\u011fi belirtilmeli. Ger\u00e7ekten \u0130ncil<\/i>\u2019de, hakk\u0131ndaki tan\u0131kl\u0131klar \u0130sa\u2019ya bir tanr\u0131 sayg\u0131s\u0131 g\u00f6sterilmesinin beklendi\u011fi y\u00f6n\u00fcndedir. Kald\u0131 ki H\u0131ristiyan inan\u00e7lar\u0131n\u0131 form\u00fclle\u015ftiren, \u0130sa\u2019dan \u00e7ok Pavlus, Pavlus\u2019un d\u00fc\u015f\u00fcnceleri ve s\u00f6zleridir. Ger\u00e7ekten \u0130sa\u2019n\u0131n kendisinin \u0130srailo\u011fullar\u0131n\u0131n yitmi\u015f koyunlar\u0131n\u0131 toplamak i\u00e7in g\u00f6nderildi\u011fini s\u00f6yledi\u011fi (Matta, 15:24\u2019de) yaz\u0131l\u0131d\u0131r. Dahas\u0131, havarilerine ise, \u00f6teki halklara de\u011fil \u0130srailo\u011fullar\u0131n\u0131 ayd\u0131nlatmaya gitmelerini buyurdu\u011fu eklenmi\u015ftir. (bkz. Matta, 10: 5-6) \u00d6nce \u0130sa\u2019n\u0131n e\u015fitlik\u00e7i ahlak konusunda birbiriyle \u00e7eli\u015fkili s\u00f6zlerine, sonra Pavlus\u2019un e\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015f\u0131na bakmak do\u011fru olur.<\/p>\n

\u201cKom\u015funu seveceksin, d\u00fc\u015fman\u0131ndan nefret edeceksin\u201d dendi\u011fini [Tevrat<\/i>\u2019tan] duydunuz. Ama ben [\u0130ncil<\/i>\u2019de] size diyorum ki, d\u00fc\u015fman\u0131n\u0131z\u0131 sevin\u201d (Matta, 5:43). Bu deyi\u015f t\u00fcm insanlara sayg\u0131l\u0131 olma ilkesi \u00e7\u0131kar\u0131labilecek, dolay\u0131s\u0131yla e\u015fitlik\u00e7i bir ahlak ve sayg\u0131 anlay\u0131\u015f\u0131 i\u00e7ine sokulabilecek niteliktedir. Gene ilerde Kant\u2019\u0131n ahlak felsefesinde form\u00fclle\u015ftirece\u011fi burjuva e\u015fitlik\u00e7i ahlak ilkesinin ilk olarak \u0130sa taraf\u0131ndan ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc daha do\u011frusu bu yolda \u0130sa\u2019dan esinlendi\u011fi s\u00f6ylenebilir: \u201c\u0130nsanlar\u0131n size nas\u0131l davranmas\u0131n\u0131 istiyorsan\u0131z, siz de onlara \u00f6yle davran\u0131n. \u00c7\u00fcnk\u00fc Kutsal Yasa\u2019n\u0131n [\u015feriat\u0131n] ve peygamberlerin s\u00f6yledi\u011fi budur.\u201d (Matta, 7:12)<\/p>\n

Bunlardan \u00f6te \u0130sa, H\u0131ristiyanlarca \u015fu s\u00f6zleriyle an\u0131l\u0131p an\u0131msat\u0131lmaktad\u0131r: \u201cG\u00f6ze g\u00f6z, di\u015fe di\u015f dendi\u011fini [Tevrat<\/i>\u2019tan] duydunuz. Ama ben size diyorum ki k\u00f6t\u00fcye kar\u015f\u0131 direnmeyin. Sa\u011f yana\u011f\u0131n\u0131za bir tokat atana sol yana\u011f\u0131n\u0131z\u0131 da \u00e7evirin.\u201d (Matta, 5:40) \u201cK\u0131l\u0131c\u0131n\u0131 yerine koy!\u201d dedi; \u00e7\u00fcnk\u00fc \u201cK\u0131l\u0131\u00e7 \u00e7ekenlerin hepsi helak olacaklard\u0131r\u201d (Matta, 26:52) s\u00f6zleriyle ve hastalara, yoksullara, k\u00f6lelere umut veren davran\u0131\u015flar\u0131n\u0131n \u00f6yk\u00fcleriyle an\u0131l\u0131r. Ne var ki \u0130ncil<\/i>\u2019de \u0130sa\u2019ya bunlara taban tabana z\u0131t s\u00f6zler de s\u00f6yletilmi\u015ftir. (35) \u0130sa\u2019ya: \u201cYery\u00fcz\u00fcne bar\u0131\u015f getirmeye geldi\u011fimi sanmay\u0131n. Bar\u0131\u015f de\u011fil k\u0131l\u0131\u00e7 getirdim\u201d dedirtilir. Daha \u00f6nemlisi \u201c\u00c7\u00fcnk\u00fc ben babayla o\u011flun, anneyle k\u0131z\u0131n, gelinle kaynanan\u0131n aras\u0131na ayr\u0131l\u0131k sokmaya geldim\u201d. Sevgi, sayg\u0131 de\u011fil ayr\u0131l\u0131k! Neden? \u201c\u0130nsan\u0131n d\u00fc\u015fman\u0131 kendi ev halk\u0131 olacak. Annesini ya da babas\u0131n\u0131 beni sevdi\u011finden \u00e7ok seven bana lay\u0131k de\u011fildir.\u201d (Matta, 10: 34-37)<\/p>\n

Burada \u0130sa\u2019n\u0131n ya da \u0130sac\u0131l\u0131\u011f\u0131 yaymak isteyenlerin sevgi ve sayg\u0131 anlay\u0131\u015f\u0131 kendini ele veriyor. Ama\u00e7 insan de\u011fil Tanr\u0131, sayg\u0131 insana de\u011fil tanr\u0131ya, dolay\u0131s\u0131yla e\u015fitsizlik\u00e7i sayg\u0131. Ayn\u0131 anlay\u0131\u015f ilerde tektanr\u0131c\u0131 dinin Musevilik, H\u0131ristiyanl\u0131k gibi evrelerinden biri olan \u0130slaml\u0131kta, \u201cYarat\u0131lan\u0131 Yaradan\u2019dan dolay\u0131 severim\u201d bi\u00e7iminde yenilenegelen anlay\u0131\u015fta g\u00f6r\u00fclecektir.<\/p>\n

Pavlus\u2019un mektuplar\u0131nda Tanr\u0131ya, \u0130sa\u2019ya, y\u00f6neticilere, efendilere, ana babalara boyune\u011fme olarak sayg\u0131<\/strong><\/p>\n

H\u0131ristiyanl\u0131\u011f\u0131n kuramc\u0131s\u0131 Pavlus, b\u00f6yle bir sevgi ve sayg\u0131 anlay\u0131\u015f\u0131 do\u011frultusunda, ana babadan egemenlere, tanr\u0131ya g\u00f6sterilmesi gereken sevginin ve sayg\u0131n\u0131n e\u015fitsizlik\u00e7i niteli\u011fini bir bir ele ald\u0131\u011f\u0131 ili\u015fkilerde form\u00fclle\u015ftirecektir. \u00c7e\u015fitli \u00fclkelerdeki gizli H\u0131ristiyan \u00f6rg\u00fctlerine (kilise topluluklar\u0131na) g\u00f6nderdi\u011fi mektuplarda, \u00f6nce kendisini Tanr\u0131\u2019n\u0131n ve Tanr\u0131\u2019n\u0131n o\u011flunun kulu olarak g\u00f6r\u00fcp g\u00f6stermi\u015ftir: \u201c\u0130sa Mesih\u2019in kulu, Tanr\u0131\u2019n\u0131n m\u00fcjde\u2019sini [\u0130ncil<\/i>\u2019i] yaymak \u00fczere se\u00e7ilip el\u00e7i olmaya \u00e7a\u011fr\u0131lan ben Pavlus\u2019tan selam\u201d (\u0130ncil<\/i>, Pavlus\u2019tan Romal\u0131lara Mektup 1:1 ve 1:10). \u0130sa\u2019y\u0131 izleyerek anaya babaya sayg\u0131 konusunda: \u201cTanr\u0131y\u0131 tan\u0131makta yarar g\u00f6rmeyenler tanr\u0131dan nefret edenler\u201d aras\u0131nda \u201canne baba s\u00f6z\u00fc dinlemeyenler\u201di say\u0131p, \u201cB\u00f6yle davrananlar\u0131n \u00f6l\u00fcm\u00fc hak etti\u011fine ili\u015fkin tanr\u0131 buyru\u011fu\u201dndan (Romal\u0131lar, 1:28-32\u2019de) s\u00f6z etmektedir.<\/p>\n

H\u0131ristiyanlar aras\u0131nda ana baba-\u00e7ocuklar aras\u0131nda oldu\u011fu kadar kar\u0131-koca aras\u0131ndaki sayg\u0131 ili\u015fkileri de, Pavlus\u2019un s\u00f6ylediklerinden \u00e7\u0131kar\u0131labilece\u011fi gibi, Tanr\u0131 inanc\u0131 ve buyruklar\u0131na sayg\u0131 ekseni \u00e7evresinde d\u00f6ner: \u201cBirbirinize karde\u015flik sevgisiyle ba\u011fl\u0131 olun. Birbirinize sayg\u0131 g\u00f6stermekte yar\u0131\u015f\u0131n.\u201d (Romal\u0131lar, 12:10) Ancak bu \u201ckarde\u015flik\u201d ile b\u00fct\u00fcn insanlar de\u011fil, inananlar ama\u00e7lanmaktad\u0131r. \u0130lk bak\u0131\u015fta onlar\u0131 Tanr\u0131n\u0131n [kullar\u0131 olmalar\u0131 yan\u0131 s\u0131ra] o\u011fullar\u0131 sayacak derecede karde\u015f g\u00f6rd\u00fc\u011f\u00fc san\u0131labilir. Ancak bundan \u201cdin karde\u015fli\u011fi\u201d ama\u00e7land\u0131\u011f\u0131 \u015fu s\u00f6zlerinden anla\u015f\u0131lmaktad\u0131r: \u201cTanr\u0131\u2019n\u0131n ruhuyla y\u00f6netilenlerin hepsi Tanr\u0131\u2019n\u0131n o\u011fullar\u0131d\u0131r. (Romal\u0131lar, 8:14) Gene de \u201cTanr\u0131n\u0131n diledi\u011fine ac\u0131y\u0131p diledi\u011finin y\u00fcre\u011fini nas\u0131rla\u015ft\u0131rd\u0131\u011f\u0131\u201d s\u00f6zleri \u00fczerine, anla\u015f\u0131lan birinin kendini sorgulamas\u0131 ard\u0131ndan \u015fu s\u00f6ylediklerine bak\u0131n: \u201c\u015eimdi bana, \u2018\u00d6yleyse Tanr\u0131 insan\u0131 neden h\u00e2l\u00e2 su\u00e7lu buluyor, O\u2019nun iste\u011fine kim kar\u015f\u0131 durabilir?\u2019 diyeceksin. Ama ey insan sen kimsin ki Tanr\u0131\u2019ya kar\u015f\u0131l\u0131k veriyorsun.\u201d diyor. Bu g\u00f6r\u00fc\u015f\u00fcn\u00fc \u00e7\u00f6mle\u011fin kendine bi\u00e7im veren g\u00f6mlek\u00e7iye beni ni\u00e7in b\u00f6yle yapt\u0131n diye sorguya \u00e7ekemeyece\u011fi mant\u0131\u011f\u0131yla desteklemeye \u00e7al\u0131\u015f\u0131yor. Hatta bir yerde (Korintlilere Birinci Mektup, 10: 9-10\u2019da) Rab\u2019bi denemeye kalkanlar\u0131n y\u0131lanlarca, \u00f6l\u00fcm mele\u011fince \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc s\u00f6ylenerek korku sal\u0131nmaktad\u0131r. B\u00f6ylece H\u0131ristiyan e\u015fitlik, sevgi, sayg\u0131 anlay\u0131\u015f\u0131n\u0131n niteli\u011fi ortaya konmu\u015f olmuyor mu? \u015ea\u015f\u0131rmamak gerek, hi\u00e7bir dinde ba\u015fka inan\u00e7 ve d\u00fc\u015f\u00fcncelere sayg\u0131 yoktur.<\/p>\n

Kar\u0131-koca aras\u0131ndaki sevgi ve sayg\u0131 ili\u015fkilerine gelince, Pavlus\u2019un \u015fu s\u00f6zleri aktar\u0131labilir: \u201cEy kad\u0131nlar, kendi kocalar\u0131n\u0131za Rab\u2019be tabi olur gibi tabi olun\u201d Ni\u00e7in? \u201c\u00c7\u00fcnk\u00fc … Mesih\u2019in kilisenin ba\u015f\u0131 oldu\u011fu gibi erkek de kad\u0131n\u0131n ba\u015f\u0131d\u0131r\u201d ve \u201cKad\u0131n kilisede ba\u015f\u0131 \u00f6rt\u00fcs\u00fcz dua etmesin\u201d; \u00e7\u00fcnk\u00fc \u201cerkek kad\u0131n i\u00e7in de\u011fil, kad\u0131n erkek i\u00e7in yarat\u0131ld\u0131.\u201d Bu nedenle erke\u011fin \u201ckad\u0131n\u0131n ba\u015f\u0131 \u00fczerinde yetkisi olmal\u0131d\u0131r.\u201d (Korintlilere, 11: 8-10) Kad\u0131nlar Rab\u2019be ba\u011f\u0131ml\u0131 olduklar\u0131 gibi her kocalar\u0131na ba\u011f\u0131ml\u0131 olmal\u0131, onlara sayg\u0131 g\u00f6stermeli; kocalar da kar\u0131lar\u0131n\u0131 Mesih\u2019in kiliseyi sevip kendini onun i\u00e7in feda etti\u011fi gibi sevmelidirler. (Efeslilere, 5: 22-25 ve 33) Hatta Pavlus, kad\u0131n\u0131n kilisede \u00f6\u011fretmeye kalkmas\u0131n\u0131 istemedi\u011fini s\u00f6ylemesi \u015f\u00f6yle dursun konu\u015fmaya kalkmas\u0131n\u0131 bile istemez. \u201cSesiz kal\u0131n\u201d der. Uysal olmalar\u0131n\u0131 ister. Bunlar\u0131n tanr\u0131 buyru\u011fu oldu\u011funu ekler. Bir sorular\u0131 oldu\u011funda eve gidince kocalar\u0131na sormalar\u0131n\u0131 buyurur. (I. Korintlilere, 14: 34-39)<\/p>\n

\u00a0Efendi-k\u00f6le ili\u015fkisine gelelim: Bir mektubunda Efes\u2019teki H\u0131ristiyan k\u00f6lelere \u015f\u00f6yle seslenir: \u201cEy k\u00f6leler d\u00fcnyadaki efendilerinizin s\u00f6z\u00fcn\u00fc Mesih\u2019in s\u00f6z\u00fcn\u00fc dinler gibi sayg\u0131 ve korkuyla, saf y\u00fcrekle dinleyin. Bunu yaln\u0131z insanlar\u0131 ho\u015fnut etmek isteyenler gibi g\u00f6ze ho\u015f g\u00f6r\u00fcnmek i\u00e7in yapmay\u0131n. Mesih\u2019in kullar\u0131 olarak Tanr\u0131\u2019n\u0131n iste\u011fini [yazg\u0131n\u0131z\u0131] candan yerini getirin. \u0130nsanlara, de\u011fil, Rab\u2019be hizmet eder gibi g\u00f6n\u00fclden hizmet edin… \u00c7\u00fcnk\u00fc ister k\u00f6le ister \u00f6zg\u00fcr olsun, herkesin yapt\u0131\u011f\u0131 her iyili\u011fin kar\u015f\u0131l\u0131\u011f\u0131n\u0131 Rab\u2019den alaca\u011f\u0131n\u0131z\u0131 biliyorsunuz. Ey efendiler, siz de k\u00f6lelerinize ayn\u0131 bi\u00e7imde davran\u0131n. Art\u0131k Tanr\u0131n\u0131n g\u00f6klerde oldu\u011funu, insanlar aras\u0131nda ayr\u0131m yapmad\u0131\u011f\u0131n\u0131 biliyorsunuz.\u201d Fazla a\u00e7\u0131klamaya gerek var m\u0131? (36)<\/p>\n

Son olarak Pavlus\u2019un y\u00f6neten-y\u00f6netilen ili\u015fkileri hakk\u0131nda koydu\u011fu normu aktarabiliriz: \u201cHerkes, ba\u015ftaki y\u00f6netime ba\u011fl\u0131 olsun. \u00c7\u00fcnk\u00fc Tanr\u0131\u2019dan olmayan y\u00f6netim yoktur. Var olanlar Tanr\u0131 taraf\u0131ndan kurulmu\u015ftur. Bu nedenle y\u00f6netime kar\u015f\u0131 direnen Tanr\u0131 buyru\u011funa kar\u015f\u0131 gelmi\u015f olur. Kar\u015f\u0131 gelenler yarg\u0131lan\u0131r… Y\u00f6netim senin iyili\u011fin i\u00e7in Tanr\u0131ya hizmet etmektedir… Yaln\u0131z Tanr\u0131\u2019n\u0131n gazab\u0131 nedeniyle de\u011fil, vicdan nedeniyle de y\u00f6netime ba\u011fl\u0131 olmak gerekir… Y\u00f6netim Tanr\u0131\u2019n\u0131n hizmetk\u00e2r\u0131d\u0131r.\u201d (Romal\u0131lar, 3: 1-6) \u00d6yleyse, \u201cK\u00f6lelik boyunduru\u011fu alt\u0131nda olanlar\u0131n hepsi kendi efendilerini tam bir sayg\u0131ya lay\u0131k g\u00f6rs\u00fcnler ki Tanr\u0131\u2019n\u0131n ad\u0131 ve \u00f6\u011fretisi k\u00f6t\u00fclenmesin.\u201d (37) \u201cEfendileri iman etmi\u015f olanlarsa, nas\u0131l olsa karde\u015fiz deyip efendilerine sayg\u0131s\u0131zl\u0131k etmesinler. Tersine daha iyi hizmet etsinler… Bu ilkeleri \u00f6\u011fret ve \u00f6\u011f\u00fctle.\u201d (Pavlus\u2019tan Timoteos\u2019a Birinci Mektup, 6:1-2).<\/p>\n

Sonu\u00e7 olarak, \u0130ncil<\/i>\u2019de dillendirildi\u011fi bi\u00e7imde, H\u0131ristiyanl\u0131kta da (\u201cPetrus\u2019un Birinci Mektubu\u201d i\u00e7inde de, bkz. 2:17) \u201cherkese sayg\u0131\u201d g\u00f6sterilmesi beklenir. Ama bu herkese sayg\u0131 i\u00e7ine t\u00fcm insanlardan, hatta t\u00fcm H\u0131ristiyanlardan \u00e7ok, k\u00f6lelerin efendilerine (bkz. 2:18) kad\u0131nlar\u0131n kocalar\u0131na (3:1-2) (38) uyruklar\u0131n krala (2:17) g\u00f6stermeleri istenen sayg\u0131 girer. Ve gen\u00e7lerden ya\u015fl\u0131lara ba\u011f\u0131ml\u0131 olmalar\u0131 (5:5) beklenir. Sayg\u0131s\u0131zl\u0131k g\u00fcnah\u0131n\u0131n cezas\u0131 ise, Sudomlulara ve Gomonral\u0131lara oldu\u011fu gibi \u201csonsuza dek ate\u015fte yanma\u201d \u00f6rne\u011finde (Yahuda\u2019n\u0131n Mektubu, 7\u2019de) verilmi\u015ftir. Ayn\u0131 anlay\u0131\u015f \u0130slaml\u0131kta Kur\u2019an<\/i>\u2019a da girecektir, bilindi\u011fi gibi.<\/p>\n

Tanr\u0131\u2019ya tap\u0131nman\u0131n y\u00f6neticiye sayg\u0131dan esinlenilen bir ili\u015fki oldu\u011fu, gerisin geri y\u00f6neticiye sayg\u0131n\u0131n tanr\u0131ya tap\u0131nmayla yeniden \u00fcretilip peki\u015ftirildi\u011fi \u0130ncil<\/i>\u2019in son yaz\u0131s\u0131n\u0131 olu\u015fturan (Yuhanna\u2019n\u0131n oldu\u011fu san\u0131lan) Vahiy<\/i> b\u00f6l\u00fcm\u00fcnde a\u00e7\u0131k\u00e7a ortaya konmu\u015f bulunmaktad\u0131r. Yuhanna, gelece\u011fe ili\u015fkin g\u00f6r\u00fc\u015flerini dillendirdi\u011fi g\u00fcpeg\u00fcnd\u00fcz g\u00f6rd\u00fc\u011f\u00fc d\u00fc\u015fler, hal\u00fcsinasyonlar i\u00e7inde (7:11\u2019de) \u201cB\u00fct\u00fcn melekler [Tanr\u0131\u2019n\u0131n ya da \u0130sa\u2019n\u0131n] taht\u0131n[\u0131n], ihtiyarlar\u0131n ve d\u00f6rt yarat\u0131\u011f\u0131n \u00e7evresinde duruyordu. Taht\u0131n \u00f6n\u00fcnde y\u00fcz\u00fcst\u00fc yere kapan\u0131p Tanr\u0131\u2019ya tap\u0131narak \u015f\u00f6yle diyorlard\u0131: Amin! \/ \u00d6vg\u00fc, y\u00fccelik, bilgelik \/ \u015e\u00fckran, sayg\u0131, g\u00fc\u00e7, kudret \/ Sonsuzlara dek Tanr\u0131\u2019m\u0131z\u0131n olsun! Amin!\u201d<\/p>\n

\u0130slam\u2019da, Kur\u2019an\u2019da ve hadislerde sayg\u0131 (39)<\/strong><\/i><\/p>\n

\u0130slaml\u0131\u011f\u0131n, tektanr\u0131c\u0131 dinin, ona en tutarl\u0131 bi\u00e7imini kazand\u0131ran son evresi oldu\u011fu s\u00f6ylenebilir. \u0130slaml\u0131kta, Musevilik ve H\u0131ristiyanl\u0131kta geli\u015ftirilen e\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015f\u0131n\u0131n benimsenip geli\u015ftirildi\u011fi anla\u015f\u0131l\u0131yor. Tektanr\u0131c\u0131l\u0131\u011fa mant\u0131ksal tutarl\u0131 ve son bi\u00e7imi verilen bir evrenin \u00fcr\u00fcn\u00fc olarak, Musevilikte bulunan, evrensellikten uzak \u201ckabiletanr\u0131c\u0131\u201d \u00f6\u011feler ay\u0131klanm\u0131\u015ft\u0131r. H\u0131ristiyanl\u0131k\u2019taki teslis (\u00fc\u00e7leme) inanc\u0131 da \u201cAllah\u2019\u0131n o\u011flu k\u0131z\u0131 olmaz\u201d diye ele\u015ftirilip b\u0131rak\u0131lm\u0131\u015ft\u0131r. Vahdet kavram\u0131yla a\u015fk\u0131n\u00f6zne say\u0131s\u0131 Allah olarak bire indirilmi\u015ftir. Buna uygun olarak H\u0131ristiyanl\u0131ktaki \u0130sa\u2019ya (hatta annesi Meryem\u2019e) g\u00f6sterilen tap\u0131nma derecesindeki sayg\u0131 ele\u015ftirilmi\u015ftir. \u00d6teki e\u015fitsizlik\u00e7i sayg\u0131 bi\u00e7imlerinin ise, g\u00fcnl\u00fck insan-insan e\u015fitsizlik\u00e7i ili\u015fkilerinde \u00f6rnek al\u0131nmak \u00fczere oldu\u011fu gibi kald\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz.<\/p>\n

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Allah-kul ili\u015fkisine ili\u015fkin inan\u00e7lar \u0130slaml\u0131\u011f\u0131n da \u00f6z\u00fcn\u00fc olu\u015fturur. Allah, Muhammed\u2019den kendisine b\u00fct\u00fcn varl\u0131\u011f\u0131 ile \u201cteslim olmas\u0131\u201d (boyun e\u011fmesi) iste\u011finde bulunmu\u015ftur. (Siyer-i Nebi \/ 158b, Hz. Muhammed Hira Da\u011f\u0131\u2019nda)<\/figcaption><\/figure>\n

Allah-kul ili\u015fkisine ili\u015fkin inan\u00e7lar \u0130slaml\u0131\u011f\u0131n da \u00f6z\u00fcn\u00fc olu\u015fturur. \u015e\u00f6yle ki Allah, Muhammed\u2019den kendisine b\u00fct\u00fcn varl\u0131\u011f\u0131 ile \u201cteslim olmas\u0131\u201d (boyun e\u011fmesi) iste\u011finde bulunmu\u015ftur. Muhammed de vahiylerinde insanlardan Allah\u2019a, Allah ad\u0131na s\u00f6ylediklerine, Allah\u2019\u0131n el\u00e7isine inan\u0131p \u201cteslim olmalar\u0131n\u0131\u201d istedi. Bu y\u00fczden Muhammed\u2019in \u201cAllah\u2019\u0131n\u201d dedi\u011fi s\u00f6zlerine ko\u015fulsuz inanana \u0130slam, inananlara \u201cM\u00fcsl\u00fcman\u201d (teslim olanlar) dendi. Kendisine teslim olunmas\u0131 istenen Allah b\u00fcy\u00fck (ekber) idi. Her \u015feyi s\u00f6z\u00fcyle, buyru\u011fuyla yaratand\u0131 (Bakara, 117). Her \u015feyden haberli olan, her \u015feyi bilendi (Enam, 59). G\u00fcc\u00fc her \u015feye yetendi. Evrenin efendisi, sahibi ve y\u00f6neticisiydi (Bakara, 107). Buyruklar\u0131n\u0131 ger\u00e7ekle\u015ftirmesi i\u00e7in y\u00f6netimi se\u00e7ti\u011fine veren, m\u00fclk\u00fcnden istedi\u011fi kadar (e\u015fitsiz) da\u011f\u0131tand\u0131 (Ali \u0130mran, 26). (40)<\/p>\n

Tanr\u0131-kul ili\u015fkisinde tanr\u0131 (Enuma eli\u015f<\/i>\u2019te, Tevrat\u2019ta, \u0130ncil<\/i>\u2019de oldu\u011fu gibi) Kur\u2019an<\/i>\u2019da da gene evrenin ve insan\u0131n Yaradan\u2019\u0131, yarat\u0131c\u0131s\u0131d\u0131r. \u0130nsan bu ili\u015fkide Yarat\u0131lan kul (k\u00f6le) konumundad\u0131r. Varl\u0131\u011f\u0131n\u0131 yaradan\u0131na bor\u00e7ludur. Dolay\u0131s\u0131yla kendisini y\u00f6netmesine, ya\u015fatmas\u0131na ya da yok etmesine bir diyece\u011fi olamaz. \u00dcstelik Yaradan\u2019\u0131n y\u00f6netimine boyune\u011fmesinin, buyruklar\u0131n\u0131 yerine getirmesinin kar\u015f\u0131l\u0131\u011f\u0131 sonsuz mutlu ya\u015famd\u0131r. Yaradan\u2019\u0131n\u0131n, ruhunu, bedeninin ge\u00e7ici \u00f6l\u00fcm\u00fcnden sonra (bir t\u00fcr \u00f6l\u00fcms\u00fczl\u00fck olan) \u00f6ted\u00fcnyada cennetine sokmakla \u00f6d\u00fcllendirece\u011fine inand\u0131r\u0131lm\u0131\u015ft\u0131r. Yaradan\u2019a ba\u015fkald\u0131rmas\u0131n\u0131n, buyruklar\u0131na uymay\u0131p gereklerini yapmamas\u0131n\u0131n cezas\u0131 olan ruhunun ve bedeninin sonsuza dek cehennemde yanaca\u011f\u0131 korkusu alt\u0131ndad\u0131r. Yaradan\u2019\u0131na, bu inan\u00e7lar\u0131n\u0131n, korkular\u0131n\u0131n ve umutlar\u0131n\u0131n belirleyece\u011fi s\u0131n\u0131rs\u0131z bir sayg\u0131 duyacakt\u0131r, ki bu da, \u00e7e\u015fitli bi\u00e7imleriyle (yakar\u0131lar\u0131yla, namazlar\u0131yla, kutsal topraklar\u0131 ziyaretiyle ortaya konmas\u0131 beklenen bir tap\u0131nma (ibadet) bi\u00e7iminde) g\u00f6sterilecek sayg\u0131d\u0131r.<\/p>\n

\u0130nsan\u0131n varl\u0131k nedeni (sebebi hikmeti) dinsel ideolojiye verilen ilk bi\u00e7imde (Enuma eli\u015f<\/i> i\u00e7inde) oldu\u011fu gibi, Yaradan\u2019a kulluk etmektir. (41) B\u00f6yle bir \u201ckul insan\u201d anlay\u0131\u015f\u0131nda yarat\u0131lan t\u00fcm sayg\u0131s\u0131n\u0131 Yaradan\u2019\u0131na sunacakt\u0131r: kendisinin, \u201c\u00f6zg\u00fcr insan\u201d anlay\u0131\u015f\u0131ndaki gibi ba\u011f\u0131ms\u0131z bir amac\u0131ndan s\u00f6z edilemez. Dolay\u0131s\u0131yla \u201ckendisine sayg\u0131\u201d duygusuna ve d\u00fc\u015f\u00fcncesine sahip olmas\u0131 beklenemez. \u0130nsanlar\u0131n birbirlerine kar\u015f\u0131 ileri s\u00fcrebilecekleri haklar\u0131ndan, \u00f6zg\u00fcrl\u00fcklerinden, sevgilerinden, \u201ckar\u015f\u0131l\u0131kl\u0131 sayg\u0131\u201d beklentilerinden de s\u00f6z edilemez. K\u0131sac\u0131s\u0131, \u201ce\u015fitlik\u00e7i sayg\u0131\u201d anlay\u0131\u015f\u0131 \u0130slaml\u0131kta da yoktur. Bu konularda a\u015fa\u011f\u0131daki e\u015fitsizlik\u00e7i sayg\u0131 bi\u00e7imleriyle ilgili bildik ayetler ve hadisler an\u0131msat\u0131lmakla yetinilebilir:<\/p>\n

Allah\u2019a sayg\u0131yla, kulluk etmekle, tap\u0131nmakla ilgili ayetler say\u0131lamayacak kadar \u00e7oktur. \u00d6rnek olarak \u015funlar verilebilir: Kul ad\u0131na \u015fu s\u00f6ylenmektedir \u201cEy Rabbimiz! Bizi sana boyun e\u011fenlerden k\u0131l, neslimizden sana itaat eden bir \u00fcmmet \u00e7\u0131kar. Bize ibadet usullerimizi g\u00f6ster, t\u00f6vbemizi kabul et…\u201d (Bakara, 128)<\/p>\n

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Sayg\u0131 s\u0131rad\u00fczeninde Allah\u2019tan sonra s\u0131ran\u0131n meleklere (\u00f6rne\u011fin akl\u0131 simgeleyen Cebrail\u2019e) verilmesi beklenirken bunu bulamay\u0131z. S\u0131ran\u0131n \u00c2dem ve Muhammed olarak insana verilmesi \u015fa\u015f\u0131rt\u0131c\u0131d\u0131r. (Siyer-i Nebi \/ 298a, Hz. Muhammed meleklerle)<\/figcaption><\/figure>\n

Allah\u2019a sayg\u0131y\u0131, sayg\u0131 s\u0131ralamas\u0131nda, \u201cResule sayg\u0131\u201d izler: \u201cEy iman edenler Allah\u2019\u0131n ve Resul\u2019\u00fcn \u00f6n\u00fcnden ge\u00e7meyin. Allah\u2019tan korkun. \u015e\u00fcphesiz Allah i\u015fitendir bilendir (Hucurat, 1). \u0130slam kaynaklar\u0131nda \u201cevrenin efendisi\u201d s\u0131fat\u0131, Allah\u2019\u0131n \u201cAlemlerin Rabbi\u201d oldu\u011fu hadislerde de (bkz. G\u00f6kp\u0131narl\u0131, Hazreti Muhammed ve Hadisleri<\/i>, hadis no.146\u2019da) ge\u00e7mektedir. Allah yan\u0131 s\u0131ra Muhammed i\u00e7in de kullan\u0131labilmektedir. \u00d6yle ki bir kaynakta Allah\u2019\u0131n \u201cben alemleri Muhammed\u2019in y\u00fcz\u00fc suyu h\u00fcrmetine yaratt\u0131m\u201d dedi\u011fi yaz\u0131l\u0131d\u0131r. Gene de bu sayg\u0131, H\u0131ristiyanl\u0131kta \u0130sa\u2019ya g\u00f6sterilen gibi tap\u0131nma derecesine varmayacakt\u0131r. Dahas\u0131 O\u2019nun da Allah\u2019\u0131n bir kulu oldu\u011fu, Muhammed\u2019in kendisi i\u00e7inde (bkz. Veda Hutbesi) bir\u00e7ok kaynakta (bkz. Bakara, 23) yinelenmi\u015ftir.<\/p>\n

Sayg\u0131 s\u0131rad\u00fczeninde Allah\u2019tan sonra s\u0131ran\u0131n, yarat\u0131l\u0131\u015f d\u00fczeninin mant\u0131\u011f\u0131 gere\u011fi, meleklere (\u00f6rne\u011fin akl\u0131 simgeleyen Cebrail\u2019e) \u00f6zellikle de ba\u015fmele\u011fe verilmesi beklenirken bunu bulamay\u0131z. S\u0131ran\u0131n \u00c2dem ve Muhammed olarak insana verilmesi \u015fa\u015f\u0131rt\u0131c\u0131d\u0131r. Bunun dayand\u0131r\u0131ld\u0131\u011f\u0131 ama\u00e7, mant\u0131k ve inan\u00e7 \u00fczerine bir ara\u015ft\u0131rmaya burada girebilme olanaklar\u0131 yok. Dolay\u0131s\u0131yla bir inan\u00e7 verisi olarak al\u0131nacakt\u0131r.<\/p>\n

Ger\u00e7ekten, Kur\u2019an<\/i>\u2019da da Allah\u2019\u0131n, \u00c2dem\u2019i bal\u00e7\u0131ktan yarat\u0131p kendi ruhundan \u00fcfleyerek can verdikten sonra meleklerden ona secde etmelerini (tap\u0131nmalar\u0131n\u0131) istedi\u011finde, yaln\u0131zca ba\u015fmele\u011fin bu buyru\u011fa uymad\u0131\u011f\u0131 belirtilir (Bakara, 35). Gerek\u00e7esi, kendisini daha \u00f6nce ve alevden, insan\u0131 bal\u00e7\u0131ktan yaratm\u0131\u015f olmas\u0131d\u0131r: Bu nedenle \u00c2dem\u2019den daha \u00fcst\u00fcn oldu\u011fu i\u00e7in b\u00f6yle bir davran\u0131\u015f\u0131n s\u0131rad\u00fczenine uygun olmayaca\u011f\u0131d\u0131r. Ama Allah\u2019\u0131n bunu bir sayg\u0131s\u0131zl\u0131k, buyruklar\u0131na uymama, ba\u015fkald\u0131rma olarak g\u00f6r\u00fcp, O\u2019nu lanetleyerek cennetinden kovdu\u011fu yaz\u0131l\u0131d\u0131r. Ger\u00e7i sonra, bilindi\u011fi gibi, insan\u0131n da Allah\u2019\u0131n buyru\u011funa uymad\u0131\u011f\u0131 i\u00e7in lanetlenip kovulmas\u0131, sayg\u0131 s\u0131rad\u00fczeninde bu y\u00fcksek konumunu yitirmesi anlam\u0131na gelecektir o ba\u015fka.<\/p>\n

Allah\u2019\u0131n \u0130slam kullar\u0131na verdi\u011fi buyruklardan, y\u00fckledi\u011fi g\u00f6revlerden en \u00f6nemlisi ve en a\u011f\u0131r olan\u0131, Allah ad\u0131na kutsal sava\u015f olan cihatt\u0131r: \u201cFitne tamamen yok edilinceye ve din (kulluk) de yaln\u0131z Allah i\u00e7in oluncaya kadar onlarla sava\u015f\u0131n\u201d (Enfal, 39). \u201cHo\u015funuza gitmedi\u011fi halde sava\u015f size farz k\u0131l\u0131nd\u0131. Sizin i\u00e7in daha hay\u0131rl\u0131 oldu\u011fu halde bir \u015feyi sevmemeniz m\u00fcmk\u00fcnd\u00fcr. Sizin i\u00e7in daha k\u00f6t\u00fc oldu\u011fu halde bir \u015feyi sevmeniz de m\u00fcmk\u00fcnd\u00fcr. Allah bilir siz bilmezsiniz.\u201d (Bakara, 216). Bu ayetin \u00f6nemi, kulun \u201cbilen \u00f6zne\u201d konumunun tan\u0131nmamas\u0131d\u0131r. M\u00fcminler cihad g\u00f6revini yerine getirip getirmemelerine g\u00f6re de derecelendirilmi\u015flerdir: \u201c… oturanlarla mallar\u0131yla ve canlar\u0131yla Allah yolunda cihad edenler bir olmaz. Allah mallar\u0131 ve canlar\u0131yla cihad edenleri oturanlardan \u00fcst\u00fcn k\u0131ld\u0131.\u201d (Nisa, 95).<\/p>\n

Kad\u0131n-erkek, kar\u0131-koca ili\u015fkilerinin de e\u015fitlik\u00e7i d\u00fczenlenip e\u015fitlik\u00e7i sayg\u0131 ilkesine ba\u011fland\u0131\u011f\u0131 s\u00f6ylenemez: \u201cKad\u0131nlar\u0131n\u0131z sizin tarlalar\u0131n\u0131zd\u0131r. Tarlan\u0131za nas\u0131l dilerseniz \u00f6yle var\u0131n.\u201d (Bakara, 223) \u201cKad\u0131nlar\u0131n da \u00f6devlerine denk belli haklar\u0131 vard\u0131r. Ancak kad\u0131nlar erkeklere g\u00f6re bir derece \u00fcst\u00fcnl\u00fc\u011fe sahiptir.\u201d (Bakara, 228) Bu al\u0131nt\u0131n\u0131n yap\u0131ld\u0131\u011f\u0131, T\u00fcrkiye Diyanet Vakf\u0131 (2001) yay\u0131n\u0131 Kur\u2019\u00e2n-\u0131 Ker\u00eem ve A\u00e7\u0131klamal\u0131 Me\u00e2li<\/i> i\u00e7inde ayetin alt\u0131na (bu \u00fcst\u00fcnl\u00fck aile reisli\u011finden ibarettir) gibi ayra\u00e7 i\u00e7inde ve dipnot puntosuyla bir a\u00e7\u0131klama eklenmi\u015f bulunmas\u0131 da anlaml\u0131d\u0131r.<\/p>\n

\u201cAllah\u2019\u0131n insanlardan bir k\u0131sm\u0131n\u0131 di\u011ferlerinden \u00fcst\u00fcn k\u0131lmas\u0131 sebebiyle ve mallar\u0131ndan harcama yapt\u0131klar\u0131 i\u00e7in erkekler kad\u0131nlar\u0131n y\u00f6neticisi ve koruyucusudur. Onun i\u00e7in saliha [iyi, yanarl\u0131] kad\u0131nlar itaatkard\u0131r… Ba\u015fkald\u0131rmas\u0131ndan endi\u015fe etti\u011finiz kad\u0131nlara \u00f6\u011f\u00fct verin, onlar\u0131 yataklarda yaln\u0131z b\u0131rak\u0131n, bunlarla yola gelmezlerse d\u00f6v\u00fcn…\u201d (Nisa, 34)<\/p>\n

\u00d6teki ili\u015fkilerle ilgili toptan bir d\u00fczenleme olarak da (Bakara, 36\u2019daki) \u201cAllah\u2019a ibadet edin ve O\u2019na hi\u00e7bir \u015feyi ortak ko\u015fmay\u0131n: Anaya babaya, akrabaya, yetimlere, yoksullara, yak\u0131n kom\u015fuya uzak kom\u015fuya, yak\u0131n arkada\u015fa, yolcuya, ellerinizin alt\u0131nda bulunanlara [ki bu mal\u0131n\u0131z olanlara, yani k\u00f6le, cariye, hizmet\u00e7i ve benzerlerine demektir] iyi davran\u0131n: Allah kendini be\u011fenen ve daima b\u00f6b\u00fcrlenip duran kimseleri sevmez.\u201d (Nisa, 36)<\/p>\n

E\u015fitsizlik ve sayg\u0131 konusu efendi-k\u00f6le ili\u015fkilerine ili\u015fkin de\u011ferlendirmelerin ve d\u00fczenlemelerin en \u00f6nemlileri aktar\u0131lmadan kapat\u0131lmamal\u0131: \u201cAllah hi\u00e7bir \u015feye g\u00fcc\u00fc yetmeyen, ba\u015fkas\u0131n\u0131n mal\u0131 olmu\u015f bir k\u00f6le ile kat\u0131m\u0131zdan kendisine verdi\u011fimiz g\u00fczel r\u0131zktan gizli ve a\u00e7\u0131k olarak harcayan bir kimseyi misal verir: Bunlar hi\u00e7 e\u015fit olurlar m\u0131?\u201d (Nahl, 75).<\/p>\n

Ve do\u011frudan do\u011fruya sayg\u0131yla ilgili bir ayette (Rum, 28\u2019de) Allah\u2019\u0131n verdi\u011fi r\u0131zka k\u00f6lenin ortak olamayaca\u011f\u0131, \u00f6zg\u00fcre g\u00f6sterilen sayg\u0131n\u0131n k\u00f6leye g\u00f6sterilemeyece\u011fi a\u00e7\u0131klanmaktad\u0131r.<\/p>\n

Hadisler aras\u0131nda k\u00f6leler hakk\u0131nda benzeri yarg\u0131lar bulunmaktad\u0131r. \u00d6rne\u011fin \u201c\u00c7evrenizde d\u00f6n\u00fcp dola\u015fan k\u00f6leleriniz de karde\u015flerinizdir. Tanr\u0131 onlar\u0131 size vermi\u015ftir; elinizin alt\u0131na [mal olarak demek ki] vermi\u015ftir.\u201d denmekte, b\u00f6ylece k\u00f6leli\u011fin kurumsal varl\u0131\u011f\u0131 kabul edilmektedir. Ancak k\u00f6le azad\u0131, k\u00f6lelere karde\u015f gibi davran\u0131lmas\u0131 \u00f6\u011f\u00fctleriyle k\u00f6lelik ko\u015fullar\u0131, azatl\u0131k umudu da verilerek \u00e7ekilir duruma getirilmek istenmi\u015ftir. Ger\u00e7ekten bu hadisin gerisinde \u201cbuyru\u011funa tabi karde\u015fi [k\u00f6lesi] bulunan\u0131n kendi yedi\u011finden yedirip, giydi\u011finden giydirmesi istenmektedir. (G\u00f6lp\u0131narl\u0131, hadis no 171)<\/p>\n

\"\"
\u0130slam, k\u00f6lelik ve cariyelik kurumunu yads\u0131maz.<\/figcaption><\/figure>\n

Buna kar\u015f\u0131n kimi yorumlarda (\u00f6rne\u011fin kendilerini sosyalist \u0130slam niteleyen \u00e7evrelerde \u0130slam\u2019\u0131n k\u00f6leli\u011fi kald\u0131rd\u0131\u011f\u0131 yorumu yap\u0131labilmektedir. Savlar\u0131n\u0131 dayand\u0131rd\u0131klar\u0131 ba\u015fl\u0131ca ayetlerden birinde (Beled, 8,9,10\u2019da) \u201cBiz ona iki g\u00f6z, bir dil, iki dudak vermedik mi? Ona iki yolu (do\u011fruyu e\u011friyi) g\u00f6stermedik mi? Fakat o sarp yoku\u015fu a\u015famad\u0131. O sarp yoku\u015f nedir bilir misin? K\u00f6le azad etmek ve a\u00e7l\u0131k g\u00fcn\u00fcnde yak\u0131n\u0131 olan bir yetimi yahut a\u00e7 a\u00e7\u0131k bir yoksulu doyurmakt\u0131r.\u201d Ne burada ne Kur\u2019an<\/i>\u2019\u0131n ba\u015fka bir yerinde k\u00f6leli\u011fin kald\u0131r\u0131ld\u0131\u011f\u0131 s\u00f6ylenmektedir. S\u00f6ylenen, k\u00f6lelere iyi davranman\u0131n ve baz\u0131 su\u00e7lar\u0131 ba\u011f\u0131\u015flatmak i\u00e7in k\u00f6le azat etmenin \u00f6\u011f\u00fctlenmesidir. K\u00f6le azad\u0131 i\u00e7in k\u00f6leli\u011fin varl\u0131\u011f\u0131n\u0131n veri al\u0131nm\u0131\u015f olmas\u0131 gerekir.<\/p>\n

Kur\u2019an<\/i>\u2019daki (dolay\u0131s\u0131yla kuramdaki) bu e\u015fitsizlik\u00e7i ili\u015fki ve sayg\u0131 buyruklar\u0131n\u0131n konulmu\u015f olmas\u0131n\u0131n amac\u0131 ve etkisi ne olabilir? Uygulamada, pratikte neye yaramakta, ne i\u015flev g\u00f6rmektedir? Bu gibi sorular\u0131n\u0131n yan\u0131t\u0131 a\u015fa\u011f\u0131daki al\u0131nt\u0131dan \u00e7\u0131kar\u0131labilir: \u201cEy iman edenler! Allah\u2019a itaat edin, Peygambere ve sizden olan \u00fcl\u00fclemre (idarecilere) de itaat edin.\u201d (Nisa, 59)<\/p>\n

SONU\u00c7<\/strong><\/h4>\n

Burjuva kapitalist toplumlarda \u201ce\u015fitlik\u00e7i sayg\u0131\u201d eti\u011fine ge\u00e7i\u015f mi?<\/strong><\/p>\n

S\u0131n\u0131fl\u0131 uygar toplumun geli\u015fmesinin iki evresi ya\u015fanm\u0131\u015ft\u0131r. Birincisinde toplumsal art\u0131 tar\u0131mdan sa\u011f\u0131l\u0131r. Buna uygun olarak feodal nitelenebilecek \u00fcretim bi\u00e7imleri geli\u015fir. Onlara ko\u015fut e\u015fitsizlik\u00e7i \u00fcretim ili\u015fkilerinin yanlar\u0131 toprak sahibi sava\u015f\u00e7\u0131 efendiler katman\u0131 ile toprakta \u00e7al\u0131\u015fan k\u00f6le, serf konumunda emek\u00e7ilerdir. Aralar\u0131ndaki e\u015fitsizlik\u00e7i ili\u015fkilerin dinsel ideolojide tanr\u0131-kul e\u015fitsizlik\u00e7i ili\u015fki kavramlar\u0131yla a\u00e7\u0131klan\u0131p, aklan\u0131p, yeniden \u00fcretildi\u011fini g\u00f6rd\u00fck. Buna g\u00f6re olu\u015fan doru\u011fu \u201ctap\u0131nma\u201d kavram\u0131nda g\u00f6r\u00fclen e\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015flar\u0131n\u0131 ve onlar\u0131n i\u015flevlerini g\u00f6zden ge\u00e7irdik.<\/p>\n

End\u00fcstri etkinliklerinin egemen \u00fcretim bi\u00e7imine getirilmesiyle kapitalist burjuva toplumlar\u0131na ge\u00e7ilmi\u015ftir. Sava\u015f\u00e7\u0131 feodal beylerin egemen olup, dinsel ideolojisini dincilerin y\u00fcr\u00fctt\u00fc\u011f\u00fc katman (z\u00fcmre) d\u00fczeni \u00fcretim ili\u015fkilerinin yerini s\u0131n\u0131f d\u00fczenine dayand\u0131r\u0131lan \u00fcretim ili\u015fkileri alacakt\u0131r. Makine, fabrika ve parasal kapital bi\u00e7imindeki \u00fcretim ara\u00e7lar\u0131n\u0131n sahibi s\u0131n\u0131flar y\u00f6netimi devrimlerle ele ge\u00e7irince, feodal katmanlardan ve eski d\u00fczenden yana i\u015fleyen dinsel ideolojinin \u201ckul insan\u201d (uyruk) anlay\u0131\u015f\u0131 yerine yurtta\u015flara e\u015fit haklar ve \u00f6zg\u00fcrl\u00fckler tan\u0131nan hukuk ve politika d\u00fczenin \u00fcr\u00fcn\u00fc \u201c\u00f6zg\u00fcr insan\u201d (yurtta\u015f) anlay\u0131\u015f\u0131 geli\u015ftirilmi\u015ftir. T\u00fcm bu ekonomik, k\u00fclt\u00fcrel evrimlerin sonucu ise, e\u015fitsizlik\u00e7i sayg\u0131 ili\u015fkileri yerine, \u201ce\u015fitlik\u00e7i sayg\u0131 ili\u015fkileri\u201dne dayand\u0131r\u0131lan ahl\u00e2k anlay\u0131\u015f\u0131n\u0131n savunulmas\u0131 olacakt\u0131r. Yurtta\u015flardan ba\u015flat\u0131l\u0131p, \u0131rk, dil, etnik grup, cinsiyet yan\u0131 s\u0131ra din, mezhep fark\u0131na bak\u0131lmaks\u0131z\u0131n t\u00fcm insanlar\u0131n haklar\u0131na ve \u00f6zg\u00fcrl\u00fcklerine sayg\u0131 g\u00f6sterilmesi istenen e\u015fitlik\u00e7i \u201ckar\u015f\u0131l\u0131kl\u0131 sayg\u0131\u201d \u00e7e\u015fitli alanlarda kendini g\u00f6sterecektir. \u00d6rne\u011fin \u201ckendine sayg\u0131\u201d, \u201cdo\u011faya sayg\u0131\u201d gibi t\u00fcrevleri geli\u015ftirilecektir. G\u00fcn\u00fcm\u00fczde \u201csayg\u0131\u201d s\u00f6zc\u00fc\u011f\u00fc, tarihte kazand\u0131r\u0131ld\u0131\u011f\u0131 (\u201ctap\u0131nma\u201d i\u00e7inde) b\u00fct\u00fcn anlamlar\u0131n\u0131 k\u00fclt\u00fcrel kal\u0131tla koruyup, kapsam\u0131na alm\u0131\u015f bulunuyor. Bu y\u00fczden \u00e7e\u015fitli kimselerce, \u00e7ok farkl\u0131 anlamlar\u0131yla anla\u015f\u0131l\u0131p kullanabiliyor. B\u00f6yle bir durumun yaratt\u0131\u011f\u0131 kavram karga\u015fas\u0131 ve diyalog kopukluklar\u0131n\u0131n k\u00f6rd\u00fc\u011f\u00fcm oldu\u011fu s\u00f6ylenebilir. \u00d6yleyse, genellikle e\u015fitsizlik ili\u015fkilerin sivrili\u011fini t\u00f6rp\u00fcleyerek s\u00fcrd\u00fcrme, benimsetme, \u00fczerini \u00f6rtme gibi ideolojik i\u015flevler y\u00fcklenebilen sayg\u0131 kavram\u0131n\u0131n kullan\u0131m\u0131na dikkat ve \u00f6zen g\u00f6stermek gerekiyor. Kuramdaki e\u015fitlik\u00e7i ili\u015fkilerin ve sayg\u0131 anlay\u0131\u015flar\u0131n\u0131n, ekonomik e\u015fitsizli\u011fin (art\u0131 aktar\u0131m\u0131n\u0131n, s\u00f6m\u00fcr\u00fcn\u00fcn) s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fc s\u0131n\u0131fl\u0131 toplumda, uygulamada ne derecede ger\u00e7ekle\u015ftirilebildi\u011fi ise bir ba\u015fka sorun.<\/p>\n

\"\"Dipnotlar<\/b><\/p>\n

1) Bkz. Barrington Moore, Jr., Diktat\u00f6rl\u00fc\u011f\u00fcn ve Demokrasinin Toplumsal K\u00f6kenleri<\/i>, \u00c7ev. \u015eirin Tekeli ve Al\u00e2eddin \u015eenel, Ankara, 2011 bask\u0131s\u0131, \u0130mge Kitabevi Yay\u0131nlar\u0131, Dizin\u2019de \u201csati\u201d girdisi. Brahmanlar\u0131n \u201cbiz sizin geleneklerinizi Hindistan\u2019da s\u00fcrd\u00fcrmenize sayg\u0131 g\u00f6steriyoruz, siz de bizimkilere sayg\u0131 g\u00f6stermelisiniz\u201d dedikleri s\u00f6ylenir. Yasaklayan \u0130ngiliz komutan\u0131n buna yan\u0131t\u0131, \u201ctamam, siz kendi geleneklerinizin gere\u011fini yap\u0131n\u201d, biz de bizimkilerininkini. Bizde su\u00e7suz bir kad\u0131n\u0131 yakanlar \u00f6l\u00fcmle cezaland\u0131r\u0131l\u0131r\u201d olmu\u015f.<\/p>\n

2) B\u00f6yle durumlarda sayg\u0131 g\u00f6stermenin gereksiz, hatta sayg\u0131 g\u00f6sterilenler i\u00e7in zararl\u0131 olabilece\u011fi hakk\u0131nda bkz. \u201ckendimi kat\u0131lmad\u0131\u011f\u0131m bir inanca sayg\u0131 g\u00f6stermekle y\u00fck\u00fcml\u00fc g\u00f6rm\u00fcyorum\u201d diyen ve baz\u0131 inan\u00e7lara sayg\u0131 g\u00f6sterilmesinin o inanc\u0131 ta\u015f\u0131yanlar\u0131n zarar\u0131na olabilece\u011fini yazan Simon Blackburn, \u201cReligion and Respect\u201d. Louisie Anthony\u2019nin bir din felsefesi derlemesine ald\u0131\u011f\u0131, \u0130nternet\u2019te A\u011fustos 2004 g\u00f6zden ge\u00e7irilmi\u015f bi\u00e7imiyle verilen yaz\u0131s\u0131nda, b\u00f6yle inanana da zararl\u0131 inan\u00e7lardan biri olarak Kaliforniya\u2019daki bir tarikat \u00fcyelerinin Hale-Bopp kuyruklu y\u0131ld\u0131z\u0131 Yerk\u00fcre\u2019nin yak\u0131n\u0131ndan ge\u00e7erken ruhlar\u0131n\u0131 cennete g\u00f6t\u00fcrecek kuyru\u011funa tak\u0131labilmek i\u00e7in kendilerini \u00f6ld\u00fcr\u00fc\u015fleri \u00f6rne\u011fini veriyor.<\/p>\n

3) B\u00f6yle bir beden dilinin, ayn\u0131 zamanda bir kimsenin kar\u015f\u0131s\u0131ndakine a\u00e7t\u0131\u011f\u0131 sayg\u0131 kredisinin t\u00fckendi\u011fi noktay\u0131 da anlat\u0131yor olabilmesi ilgin\u00e7tir (\u00e7\u00f6z\u00fcmleme e\u015fimin katk\u0131s\u0131).<\/p>\n

4) Burada, e\u011filip \u015fehzadenin elini \u00f6pen din bilginine, hocas\u0131n\u0131n kendisinden daha sayg\u0131n oldu\u011funu g\u00f6stermek i\u00e7in hemen e\u011filip ete\u011fini \u00f6pt\u00fc\u011f\u00fc tevat\u00fcr\u00fc (s\u00f6ylentisi) \u00e7a\u011fr\u0131\u015ft\u0131r\u0131labilir.<\/p>\n

5) \u00c7in\u2019de mandarin denen devlet g\u00f6revlileri kariyerine giri\u015f s\u0131navlar\u0131nda adaylara soru paketi olan \u201cKonf\u00fc\u00e7y\u00fcsc\u00fc Klasikler\u201d i\u00e7inde, sayg\u0131-e\u011filme ili\u015fkisi \u015fu deyi\u015fle dile getirilmekteydi: \u201cEgemen esen yel gibidir. Halk ise otlara benzer. Yel eserken otlar e\u011filir\u201d (bkz. O. J. Hertzler, The Social Thought of Ancient Civilizations <\/i>(New York, 1936)\u2019dan Adam \u015eenel, Uygarl\u0131k \u00c7izgisi<\/i>, Ankara, 1968, Bizim Yay\u0131nlar, s.143).<\/p>\n

6) Biat, s\u00f6zl\u00fcklerde bir kimsenin egemen konumda bulundu\u011funu kabul etme, bunu etek \u00f6perek g\u00f6sterme olarak tan\u0131mlanmaktad\u0131r: Mustafa Nihat \u00d6z\u00f6n, Osmanl\u0131ca-T\u00fcrk\u00e7e S\u00f6zl\u00fck <\/i>(1971 bask\u0131s\u0131) i\u00e7inde buna \u00f6rnek olarak \u201cHudeybiye\u2019de Muhammed\u2019e biat\u201d verilmektedir.<\/p>\n

7) \u00c7in\u2019de ya\u015fl\u0131lara, atalara [ruhlar\u0131na] sayg\u0131n\u0131n derecesi, e\u011filme say\u0131s\u0131na oranl\u0131 art\u0131r\u0131lm\u0131\u015f olmaktad\u0131r. Hint k\u00fclt\u00fcr\u00fcnde, dedenin, nenenin, erk kayna\u011f\u0131 say\u0131lan aya\u011f\u0131na (ama baz\u0131 \u0130slam \u00e7evrelerdeki gibi analar\u0131n aya\u011f\u0131 alt\u0131ndaki cennete ula\u015fma amac\u0131yla \u00f6pme bi\u00e7imiyle de\u011fil) dokunmayla g\u00f6sterilmekteymi\u015f (bkz. Wikipedia,<\/i> the free encyclopedia, \u201crespect\u201d girdisi).<\/p>\n

\"\"8) Yer \u00f6pmenin, g\u00f6rsel \u00f6rne\u011fi olarak bug\u00fcnk\u00fcnden bir \u00f6nceki Papa\u2019n\u0131n (bilmem ka\u00e7\u0131nc\u0131 Jean-Paul\u2019\u00fcn) her gitti\u011fi yerde u\u00e7aktan iner inmez kapaklan\u0131p yeri \u00f6pmesi verilebilir. \u00d6rne\u011fin ba\u011flama ne kadar uygun d\u00fc\u015ft\u00fc\u011f\u00fcyse tart\u0131\u015f\u0131labilir.<\/p>\n

9) \u00d6rne\u011fin ellerine emeklerinden ba\u015fka sat\u0131l\u0131\u011fa \u00e7\u0131karabilecekleri umut verilenler ve y\u00fcreklerine i\u015fsiz b\u0131rak\u0131l\u0131nca emeklerini bile satamayabilecekleri korkusu sindirilenler sayg\u0131lar\u0131n\u0131 sunabilmektedirler.<\/p>\n

10) \u0130nsan\u0131n, bu slogan kar\u015f\u0131s\u0131nda, \u201csayg\u0131 aya\u011fa kayg\u0131 ba\u015fa m\u0131 d\u00fc\u015ft\u00fc?\u201d diye sonras\u0131 geliyor.<\/p>\n

11) The Standart Encylopedia of Philosopy<\/i> \u0130nternet kayna\u011f\u0131nda, Robin S. Dillon imzal\u0131 \u201cRespect\u201d girdisinde, \u00e7ocukken bize ana babam\u0131za, \u00f6\u011fretmenlerimize, ya\u015fl\u0131lara, okul kurallar\u0131na, aile ve k\u00fclt\u00fcr geleneklerine, \u00f6teki halklar\u0131n duygu ve haklar\u0131na, bayra\u011f\u0131m\u0131za, \u00f6nderlere, ger\u00e7eklere sayg\u0131 g\u00f6stermemiz \u00f6\u011fretildi diye yaz\u0131l\u0131. Bunlara do\u011faya, k\u00fcrtaj hakk\u0131na, (\u00f6l\u00fcm cezas\u0131na kar\u015f\u0131) insan ya\u015fam\u0131na \u0131rksal, etnik az\u0131nl\u0131klara, farkl\u0131 cinsel e\u011filimlilere, kad\u0131nlara, ekonomik ayr\u0131mc\u0131l\u0131\u011fa u\u011frayanlara, ki\u015filere sayg\u0131 beklentileri ekleniyor. Kar\u015f\u0131l\u0131kl\u0131 sayg\u0131dan, kendimize sayg\u0131dan s\u00f6z ediliyor. Kar\u0131\u015f\u0131lmamas\u0131 ve kar\u0131\u015f\u0131lmas\u0131 istenen sayg\u0131 anlay\u0131\u015flar\u0131 inceleniyor.<\/p>\n

12) Bkz. Sevan Ni\u015fanyan, S\u00f6zc\u00fcklerin Soya\u011fac\u0131<\/i> (Everest, 2012 bask\u0131s\u0131) \u201csayg\u0131\u201d girdisi.<\/p>\n

13) \u0130smet Zeki Eyubo\u011flu ise, T\u00fcrk Dilinin Etimolojisi S\u00f6zl\u00fc\u011f\u00fc<\/i> (1991 bask\u0131s\u0131) \u201ch\u00fcrmet\u201d girdisinde bu s\u00f6zc\u00fc\u011f\u00fcn, Arap\u00e7a k\u00f6kenli olup, \u201cdokunulmas\u0131 yasak, ki\u015fiye \u00f6zg\u00fc, sakl\u0131\u201d anlamlar\u0131na gelen \u201charam\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn anlam geni\u015flemesine u\u011fram\u0131\u015f t\u00fcrevi oldu\u011fu g\u00f6r\u00fc\u015f\u00fcnde. Ki\u015finin iste\u011fi d\u0131\u015f\u0131nda girilmesi, g\u00f6r\u00fclmesi, bilinmesi dince yasaklanan, gizli kalmas\u0131 gerekenler i\u00e7inde yasaya, gizlili\u011fi uyma i\u00e7in kullan\u0131ld\u0131\u011f\u0131 a\u00e7\u0131klamas\u0131n\u0131 vermekte.<\/p>\n

14) World Book Dictionary <\/i>(1998 bask\u0131s\u0131) i\u00e7inde de ayn\u0131 etimolojik (\u201cgeriye bak\u0131\u015f\u201d) anlam\u0131 verilmektedir. Robin S. Dillon ise Stanford Encyclopedia of Philosphy<\/i> kayna\u011f\u0131na \u201crespect\u201d girdisi katk\u0131s\u0131nda Latince respicere<\/i> k\u00f6keninin \u201cgeriye bakmak\u201d yan\u0131 s\u0131ra \u201cyeniden bakmak\u201d [dolay\u0131s\u0131yla g\u00f6zden ge\u00e7irmek, de\u011ferlendirmek] anlam\u0131na de\u011finmektedir.<\/p>\n

15) Baz\u0131 (\u0130slamc\u0131) kaynaklarda (\u00f6rne\u011fin Abd\u00fclbaki G\u00f6lp\u0131narl\u0131, Muhammed ve Hadisleri<\/i> (Okat, 1971, s.78\u2019de) m\u00fcslim s\u00f6zc\u00fc\u011f\u00fcn\u00fcn [teslim ile ayn\u0131 k\u00f6kten t\u00fcretilen bir s\u00f6zc\u00fck ile] \u201cselam\u201d kelimesine ba\u011flan\u0131p \u201cesenli\u011fe ermi\u015f\u201d ki\u015fi anlam\u0131na geldi\u011fi a\u00e7\u0131klamas\u0131 da bulunmaktad\u0131r. Ancak Kur\u2019an\u2019\u0131 Kerim<\/i>, Bakara suresi, 131. ayetinde \u201c\u00c7\u00fcnk\u00fc Rabbi ona M\u00fcsl\u00fcman ol demi\u015f, o da Alemlerin Rabbine boyun e\u011fdim demi\u015fti\u201d \u00e7evirisi \u201c\u0130slam\u201d kavram\u0131n\u0131n \u201ckendilerini bir inan\u00e7 dizgesine teslim edenler\u201d anlam\u0131na geldi\u011fini d\u00fc\u015f\u00fcnd\u00fcrmektedir.<\/p>\n

16) S. Blackburn, \u201cRespect and Religion\u201d, s.2. Bizde, \u00f6rnek verdi\u011fim TCK 216\/3\u2019teki \u201cHalk\u0131n bir kesiminin dini de\u011ferlerini alenen a\u015fa\u011f\u0131layan ki\u015fi\u201d hakk\u0131nda \u201cfiilin kamu bar\u0131\u015f\u0131n\u0131 bozmaya elveri\u015fli\u201d oldu\u011fu sav\u0131yla ihbarda bulunup cezaland\u0131r\u0131lman\u0131z\u0131 isteyebilmesi olas\u0131l\u0131\u011f\u0131 Blackburn\u2019un a\u00e7\u0131klamalar\u0131n\u0131n ne kadar yerinde oldu\u011funu g\u00f6stermektedir.<\/p>\n

\"\"17) Onlar\u0131n do\u011fayla ili\u015fkileri hakk\u0131ndaki duygu ve d\u00fc\u015f\u00fcncelerinin ilk ipu\u00e7lar\u0131n\u0131 uzman avc\u0131 Avrupa topluluklar\u0131n\u0131n ma\u011fara ve kaya resimlerinde buluyoruz. Bunlara bak\u0131p, bizon gibi av hayvanlar\u0131n\u0131n resimlerinin do\u011faya, hayvanlara tap\u0131nd\u0131klar\u0131n\u0131 g\u00f6sterdi\u011fini d\u00fc\u015f\u00fcnenler de var. Ama onlar\u0131n ge\u00e7im tasalar\u0131n\u0131n dile getirildi\u011fi sihir t\u00f6renlerini yans\u0131tt\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc a\u011f\u0131r basmaktad\u0131r. Onlar\u0131n ilkel topluluktaki insan-insan ili\u015fkilerinin ilk somut ipu\u00e7lar\u0131n\u0131 veren (tarih\u00e7ilerce \u201cVen\u00fcsler\u201d denen) k\u00fc\u00e7\u00fck kad\u0131n yontuculuklar\u0131 da bulunmakta. Bunlar\u0131nsa do\u011fum darbo\u011faz\u0131n\u0131 a\u015fma ama\u00e7l\u0131 sihirsel muskalar olduklar\u0131 yorumu i\u00e7in bkz. Al\u00e2eddin \u015eenel, Kemirgenlerden S\u00f6m\u00fcrgenlere \u0130nsanl\u0131k Tarihi<\/i>, Ankara, 2009 bask\u0131s\u0131, \u0130mge Kitabevi Yay\u0131nlar\u0131, s.175-188.<\/p>\n

18) \u00d6rne\u011fin bkz. Al\u00e2eddin \u015eenel, \u201cErkenbilimden Bilimsel Bilgi \u00c7a\u011f\u0131na Bilim ve Bilimciler, Bilim ve Gelecek<\/i>, (Kas\u0131m 2006) say\u0131s\u0131, s.12-37. Sibel \u00d6zbudun da, Ayin\u2019den T\u00f6ren\u2019e<\/i>, <\/i>\u0130stanbul, 1997 Anahtar Kitaplar, 1997 \u00e7al\u0131\u015fmas\u0131nda, ayin-t\u00f6ren ayr\u0131m\u0131yla, (t\u00f6ren kavram\u0131yla daha \u00e7ok devletli toplumlar\u0131n seremonilerini kavramla\u015ft\u0131rm\u0131\u015f olsa da) sihir-din ayr\u0131m\u0131na benzer bir ayr\u0131m yapmaktad\u0131r. Gene s.23\u2019te, Burhan O\u011fuz, T\u00fcrkiye Halk\u0131n\u0131n K\u00fclt\u00fcrel K\u00f6kenleri<\/i>, s.45\u2019ten yararlan\u0131p \u201cayin\/t\u00f6renlerin\u201d toplumsal stat\u00fcy\u00fc per\u00e7inleyen siyasal i\u015flevlerini vurgulayarak, ayn\u0131 e\u015fitsizlik\u00e7i sayg\u0131 g\u00f6sterilerini farkl\u0131 bir terminolojiyle ba\u015far\u0131yla \u00e7\u00f6z\u00fcmlemektedir.<\/p>\n

19) Tektanr\u0131c\u0131 dinsel kaynaklardaki b\u00fcy\u00fcc\u00fcy\u00fc (sihirciyi) a\u015fa\u011f\u0131lay\u0131p b\u00fcy\u00fcc\u00fcl\u00fc\u011f\u00fc lanetleyen yarg\u0131lar da bunu g\u00f6steriyor. Bkz. Kutsal Kitap<\/i>, Eski Antla\u015fma (Tevrat) M\u0131s\u0131rdan \u00c7\u0131k\u0131\u015f, 22:18 \u201cB\u00fcy\u00fcc\u00fc kad\u0131n\u0131 ya\u015fatmayacaks\u0131n\u0131z.\u201d G\u00f6lp\u0131narl\u0131, Hazreti Muhammed ve Hadisleri<\/i>, s.197: \u201cB\u00fcy\u00fcc\u00fcn\u00fcn cezas\u0131 k\u0131l\u0131\u00e7la \u00f6ld\u00fcr\u00fclmektir\u201d hadisi.<\/p>\n

20) \u015eimdi an\u0131msanamayaca\u011f\u0131m bir kaynakta, b\u00f6lmesiz uzun evlerde bir\u00e7ok ailenin birlikte ya\u015fad\u0131\u011f\u0131 bir \u00e7a\u011fda\u015f ilkel toplulu\u011fun \u00fcyelerinin ancak b\u00f6l\u00fcmlerinde y\u00fczlerini duvara \u00e7evirince kendi ba\u015flar\u0131na b\u0131rak\u0131ld\u0131klar\u0131n\u0131 okumu\u015ftum.<\/p>\n

21) Bu konuda \u201cOn \u0130ki \u00d6fkeli Adam\u201d ve \u201cK\u0131zg\u0131n Dam\u0131n \u00dcst\u00fcndeki Kedi\u201d filmleri an\u0131msat\u0131labilir. Birincisinde o\u011flunun babas\u0131n\u0131 yumruklamas\u0131n\u0131n, ikincisinde \u201cd\u00fczenli\u201d o\u011fulun ve kar\u0131s\u0131n\u0131n, g\u00f6nl\u00fc \u201cd\u00fczensiz\u201d o\u011flundan yana vars\u0131l baban\u0131n g\u00f6z\u00fcne girmek i\u00e7in yapt\u0131klar\u0131n\u0131n, s\u00f6ylediklerinin, ailelerine ve toplumlar\u0131na dek uzanan (i\u00e7ten, e\u015fitlik\u00e7i sayg\u0131 ve sevgi ili\u015fkilerini bozan) trajik sonu\u00e7lar\u0131 anlat\u0131lmaktad\u0131r.<\/p>\n

22) Marks\u00e7\u0131 terminolojiyle \u201ckom\u00fcnal toplum\u201d.<\/p>\n

23) Bkz. \u015eenel, Uygarl\u0131k \u00c7izgisi<\/i>, s.141-142\u2019de Konf\u00fc\u00e7y\u00fcs\u00e7\u00fc bilgeli\u011fin \u201ckad\u0131n kocaya, \u00e7ocuklar anababaya, k\u00fc\u00e7\u00fckler b\u00fcy\u00fcklere kay\u0131ts\u0131z \u015farts\u0131z itaat [sayg\u0131] g\u00f6stermelidir. Buna kar\u015f\u0131l\u0131k koca kar\u0131s\u0131n\u0131, ana baba \u00e7ocuklar\u0131n\u0131, b\u00fcy\u00fckler k\u00fc\u00e7\u00fcklerini sevmelidir\u201d deyi\u015fi aktar\u0131lmaktad\u0131r. Aristoteles ise ahlak felsefesinde kar\u0131 koca ili\u015fkilerini (\u00f6zg\u00fcr kad\u0131n\u0131n k\u00f6le kadar erdemsiz olmayaca\u011f\u0131 d\u00fc\u015f\u00fcncesiyle) efendi-k\u00f6le ili\u015fkilerinden \u00e7ok, aristokrasi-halk ili\u015fkilerine benzetir. Efendinin k\u00f6lesiyle dost olmas\u0131n\u0131n s\u00f6z konusu olmamas\u0131na kar\u015f\u0131l\u0131k kocayla kar\u0131s\u0131 aras\u0131nda dostluk kurulabilece\u011fini kabul eder. Ama bu dostlu\u011fun iki \u00f6zg\u00fcr erkek aras\u0131 dostluktan \u00e7ok e\u015fitsiz yanlar aras\u0131nda kurulmu\u015f e\u015fitsiz ili\u015fkilere dayanaca\u011f\u0131n\u0131 s\u00f6ylemekten geri durmaz. Dahas\u0131, do\u011fan\u0131n erke\u011fi \u00fcst\u00fcn yaratm\u0131\u015f olup, erke\u011fin erdemini buyurmakta kad\u0131n\u0131n boyune\u011fmekte g\u00f6sterece\u011fini ileri s\u00fcrmektedir. (bkz. Al\u00e2eddin \u015eenel, Eski Yunan\u2019da E\u015fitlik ve E\u015fitsizlik \u00dcst\u00fcne<\/i>, Ankara, 1970, A.\u00dc. SBF Yay\u0131nlar\u0131, s.442)<\/p>\n

24) \u015eefliklerde sayg\u0131n\u0131n, patriark\u0131n \u00f6l\u00fcm\u00fcnden sonra an\u0131s\u0131na, ruhuna sayg\u0131 bi\u00e7imini alabildi\u011finin ipu\u00e7lar\u0131n\u0131 neredeyse evrensel bir kuruma d\u00f6n\u00fc\u015ft\u00fcr\u00fclmek \u00fczere yayg\u0131nla\u015ft\u0131r\u0131lm\u0131\u015f \u201cata k\u00fclt\u00fc\u201d gelene\u011finde yakalayabiliriz: Atalar\u0131n kemiklerinin (\u00c7atalh\u00f6y\u00fck\u2019te) \u00fczerlerinde yat\u0131lan sekilere g\u00f6m\u00fcl\u00fc\u015f\u00fc bunun bir \u00f6rne\u011fidir. Bir ba\u015fka g\u00f6r\u00fcn\u00fcm\u00fc, (Jericho kal\u0131nt\u0131lar\u0131 aras\u0131nda) kafataslar\u0131n\u0131n s\u0131van\u0131p, g\u00f6z \u00e7ukurlar\u0131na kirpik izlenimi veren t\u0131rt\u0131lar\u0131 olan deniz kabuklular\u0131n\u0131n (cowrie) kak\u0131lm\u0131\u015f bulunmas\u0131d\u0131r. Bunlar onlar\u0131n \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcne inanc\u0131n, hi\u00e7 de\u011filse ruhlar\u0131na sayg\u0131n\u0131n varl\u0131\u011f\u0131n\u0131n kan\u0131tlar\u0131d\u0131r.<\/p>\n

\"\"25) B\u00f6yle bir ya\u015fam bi\u00e7iminin ekonomipoliti\u011fi i\u00e7in bkz. \u015eenel, \u0130nsanl\u0131k Tarihi<\/i>, s.275 ve onun dayand\u0131\u011f\u0131 William H. McNeill, D\u00fcnya Tarihi<\/i>, \u00c7ev. Al\u00e2eddin \u015eenel, Ankara, 2013 bask\u0131s\u0131, \u0130mge Kitabevi Yay\u0131nlar\u0131, s.46.<\/p>\n

26) \u201c\u015eeflik\u201d y\u00f6netim bi\u00e7imi, devletsiz toplumlardan \u201cErken Devlet\u201d bi\u00e7imlerine ge\u00e7i\u015f evresi siyasal farkl\u0131la\u015fmas\u0131 olarak tan\u0131mlanmaktad\u0131r (bkz. Henry J. M. Claessen ve Peter Skalnik (der.), Erken Devlet<\/i>, \u00e7ev. Al\u00e2eddin \u015eenel, Ankara, 1993, \u0130mge Kitabevi Yay\u0131nlar\u0131, Dizin: \u201c\u015eeflik-Devlet fark\u0131\u201d sayfalar\u0131. \u015eefliklerin ba\u015fl\u0131ca \u00f6zelli\u011fi siyasal farkl\u0131la\u015fman\u0131n \u015fefin ki\u015fili\u011finde ba\u015flam\u0131\u015f, ama y\u00f6netimin (bakanl\u0131klar vb. bi\u00e7iminde) daha kurumla\u015fmam\u0131\u015f olmas\u0131d\u0131r. Komutanl\u0131k, yarg\u0131\u00e7l\u0131k, din adaml\u0131\u011f\u0131 i\u015flevleri \u015fefin tekelinde toplanm\u0131\u015ft\u0131r. Merkezdeki yard\u0131mc\u0131lar\u0131, genellikle yak\u0131nlar\u0131 olup \u015fefe sorumludur. Ta\u015fradaki temsilcileri buralarda \u015fefi her \u00fc\u00e7 i\u015flevde temsil ederler. Dolay\u0131s\u0131yla g\u00fc\u00e7ten d\u00fc\u015fen \u015fefe ba\u011fl\u0131l\u0131klar\u0131n\u0131 kopar\u0131p y\u00f6netimce kendine yeterli ba\u011f\u0131ms\u0131z \u015feflikler olu\u015fturabilirler. Bu merkezka\u00e7c\u0131 e\u011filimlere kar\u015f\u0131 geli\u015ftirilen kurumlarla (\u00f6rne\u011fin merkezde bakanl\u0131klar, ta\u015frada her bakanl\u0131\u011f\u0131n ayr\u0131, ge\u00e7ici g\u00f6revli memurluklar\u0131 ile ve tanr\u0131-krall\u0131k, tanr\u0131 temsilcisi egemen gibi dinsel ideolojilerle) merkezgelci g\u00fc\u00e7ler geli\u015ftirilince, \u015fefli\u011fi a\u015fan nicelik ve nitelikte siyasal d\u00fczenlerin (devletin) kurulmas\u0131 olana\u011f\u0131 do\u011far.<\/p>\n

27) \u00c7a\u011f\u0131m\u0131z\u0131n \u015feflik d\u00fczeyinde \u00f6rg\u00fctlenmi\u015f topluluklar\u0131ndan Kanada\u2019n\u0131n kuzeybat\u0131 k\u0131y\u0131lar\u0131 deniz memelisi avc\u0131s\u0131 halklar\u0131n kabile \u015feflerinin konutlar\u0131 \u00f6n\u00fcndeki \u015fefin soyunun totemlerinin yontuldu\u011fu \u201ctotem direkleri\u201d buna \u00f6rnek olarak g\u00f6sterilebilir.<\/p>\n

28) Ayr\u0131nt\u0131lar\u0131 ve tart\u0131\u015fmas\u0131 i\u00e7in bkz. \u015eenel, \u0130nsanl\u0131k Tarihi<\/i>, s.327\u2019den ba\u015flat\u0131lan \u201cUygarl\u0131\u011fa ve Devlete Ge\u00e7i\u015f Kuramlar\u0131\u201d, s.312\u2019ye kadar.<\/p>\n

29) Bkz. \u015eenel, \u0130nsanl\u0131k Tarihi<\/i>, s.436 \u201cKenttanr\u0131c\u0131l\u0131ktan Tektanr\u0131c\u0131l\u0131\u011fa\u201d, s.670\u2019e kadar.<\/p>\n

30) \u00d6yk\u00fcn\u00fcn bi\u00e7imi ve i\u00e7eri\u011fiyle ilgili bir\u00e7ok \u00f6\u011fe tektanr\u0131c\u0131 dinin kitaplar\u0131nda yank\u0131s\u0131n\u0131 bulmu\u015ftur: Tanr\u0131lar aras\u0131 sava\u015f, Tanr\u0131-\u015eeytan kavgas\u0131nda; insan\u0131n ayak i\u015flerini g\u00f6recek hizmet\u00e7i olmas\u0131 amac\u0131yla yarat\u0131lmas\u0131, \u201ckulluk etmek\u201d olarak; bal\u00e7\u0131ktan yarat\u0131l\u0131\u015f\u0131 oldu\u011fu gibi b\u0131rak\u0131larak; tanr\u0131 imgesinde yarat\u0131l\u0131\u015f\u0131, \u201ctanr\u0131 benzeri\u201d ve \u201cruh \u00fcf\u00fcrd\u00fc kendi ruhundan\u201d deyi\u015fleriyle yans\u0131t\u0131lm\u0131\u015ft\u0131r.<\/p>\n

31) Mezopotamya\u2019dan \u00e7\u0131kar\u0131lan \u00e7iviyaz\u0131l\u0131 metinlerin dilini \u00e7\u00f6zen bilginler, \u00f6nce, tabletlerde \u201cefendim\u201d ve \u201ck\u00f6leniz\u201d deyi\u015flerinin \u00e7ok s\u0131k ge\u00e7i\u015fine bakarak, kent devletlerinde \u201ck\u00f6leci toplum\u201d d\u00fczeni ya\u015fand\u0131\u011f\u0131 kan\u0131s\u0131na varm\u0131\u015flard\u0131. Sonraki ara\u015ft\u0131rmalar b\u00f6yle sesleni\u015flerin bir sayg\u0131 terminolojisi oldu\u011funu g\u00f6sterdi. S\u0131rad\u00fczenli toplumda, y\u00fcksek, al\u00e7ak bir yeri olan herkesin yaz\u0131lar\u0131n\u0131, konu\u015fmalar\u0131n\u0131 bir \u00fcsttekine \u201cefendim\u201d diye ba\u015flat\u0131p \u201ck\u00f6leniz\u201d diye bitirdi\u011fi anla\u015f\u0131ld\u0131 (bkz. \u015eenel, \u0130nsanl\u0131k Tarihi<\/i>, s.390-391 ve 454). Bundan e\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015f\u0131n\u0131n niteli\u011finin ve i\u015flevinin ipu\u00e7lar\u0131 \u00e7\u0131kar\u0131labilir.<\/p>\n

32) \u00d6rnekler Tevrat<\/i>\u2019\u0131n ilk \u00fc\u00e7 kitab\u0131 (Yarat\u0131l\u0131\u015f, M\u0131s\u0131r\u2019dan \u00c7\u0131k\u0131\u015f ve Levililer) i\u00e7inden se\u00e7ilerek al\u0131nd\u0131.<\/p>\n

33) \u00c7\u00fcnk\u00fc Tevrat<\/i>\u2019ta bir\u00e7ok yerde (\u00f6rne\u011fin \u00c7\u0131k\u0131\u015f 18:20\u2019de) yaz\u0131ld\u0131\u011f\u0131 gibi Tanr\u0131\u2019n\u0131n y\u00fcz\u00fcne bakan \u00f6l\u00fcrm\u00fc\u015f. Buradaki sayg\u0131 ile tabu (yasak, \u201cyapma\u201d buyru\u011fu) ba\u011flant\u0131s\u0131 kadar, a\u015fk\u0131n\u00f6znenin bir yandan y\u00fcceltilirken \u00f6te yandan g\u00f6zden ka\u00e7\u0131r\u0131lmas\u0131 (dolay\u0131s\u0131yla inanc\u0131n ele\u015ftiriden kurtar\u0131lmas\u0131) stratejisi anla\u015f\u0131lm\u0131\u015f olmal\u0131.<\/p>\n

34) \u0130ncil<\/i>\u2019den al\u0131nt\u0131lar, t\u00fcm\u00fc taranarak de\u011fil, daha \u00e7ok Matta\u2019dan Pavlus\u2019un mektuplar\u0131ndan Yuhanna\u2019n\u0131n Vahiy<\/i> b\u00f6l\u00fcm\u00fcnden yap\u0131ld\u0131.<\/p>\n

35) \u0130sa\u2019n\u0131n s\u00f6zlerinde olsun, \u00f6teki kutsal kitaplarda s\u00f6ylenenlerde olsun birbiriyle tutars\u0131z, hatta \u00e7eli\u015fkili pek \u00e7ok de\u011fer, yarg\u0131, buyruk bulunmaktad\u0131r. Bunlar\u0131n zarar\u0131ndan \u00e7ok, ideolojik sava\u015f\u0131mda duruma ve ama\u00e7lara uygun olanlar\u0131n se\u00e7ilip kullan\u0131lmas\u0131 (b\u00f6ylece \u00e7o\u011falt\u0131lmas\u0131) gibi bir yarar\u0131 vard\u0131r. Ayr\u0131ca insanlar\u0131n \u201colanlar\u201d\u0131 g\u00f6zden ka\u00e7\u0131r\u0131l\u0131p \u201colmas\u0131 gerekenler\u201d ile bir d\u00fc\u015fler d\u00fcnyas\u0131nda ya\u015fat\u0131lmas\u0131na yarar. Bu yolda \u0130sa\u2019n\u0131n e\u015fitlik\u00e7i d\u00fc\u015f\u00fcncelerini bu d\u00fcnya de\u011fil \u00f6te d\u00fcnya i\u00e7in s\u00f6yledi\u011fi (e\u015fitsizlik\u00e7i d\u00fc\u015f\u00fcnceleri \u00f6ne \u00e7\u0131kar\u0131larak) ileri s\u00fcr\u00fclebilmektedir. \u00d6rne\u011fin Calvin \u201c\u0130sa\u2019n\u0131n krall\u0131\u011f\u0131n\u0131, s\u0131n\u0131rs\u0131z \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve e\u015fitli\u011fi bu d\u00fcnyada aramak bir Yahudi tersli\u011fidir\u201d diyebilecektir (bkz. Al\u00e2eddin \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/i>, Ankara, 2013 bask\u0131s\u0131, Bilim ve Sanat Yay\u0131nlar\u0131, s.325).<\/p>\n

36) Gene de \u0130ncil<\/i>\u2019de, bu sayg\u0131n\u0131n bir k\u00f6lenin yere kapan\u0131p \u201cefendisine affet\u201d diye yalvarma derecesine varabildi\u011finin, efendisinin ise ona ac\u0131d\u0131\u011f\u0131n\u0131n \u00f6rne\u011fini veren bir \u00f6yk\u00fcn\u00fcn (bkz. Matta 18:26-27) bulundu\u011funu not etmekte yarar var.<\/p>\n

37) Bu endi\u015fesinin alt\u0131nda, \u0130sa\u2019n\u0131n \u00f6zg\u00fcrl\u00fck s\u00f6z\u00fc verip umutland\u0131rd\u0131\u011f\u0131 k\u00f6lelerin efendilerinden ka\u00e7\u0131p \u0130sa\u2019n\u0131n arkas\u0131na tak\u0131lmaya ba\u015flamalar\u0131 kar\u015f\u0131s\u0131nda Roma y\u00f6neticilerinin ileride H\u0131ristiyanl\u0131k denecek inanc\u0131n k\u00f6klerini kurutmak i\u00e7in kovu\u015fturma ba\u015flatmas\u0131n\u0131n yatt\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor.<\/p>\n

38) Bu arada kocalar\u0131n da zay\u0131f yarat\u0131klar olan kar\u0131lar\u0131na anlay\u0131\u015fla yakla\u015f\u0131p sayg\u0131 g\u00f6stermeleri istenir (bkz. I. Petrus 3:6-7).<\/p>\n

39) Bu ba\u015fl\u0131k alt\u0131nda yap\u0131lan al\u0131nt\u0131lar daha \u00e7ok Bakara, Nisa sureleri, Ved\u00e2 Hutbesi ve hadisler taranarak se\u00e7ilmi\u015ftir.<\/p>\n

40) Kur\u2019\u00e2n-\u0131 Ker\u00eem<\/i> ve A\u00e7\u0131klamal\u0131 Meali, Ankara 2001 bask\u0131s\u0131, T\u00fcrkiye Diyanet Vakf\u0131 Yay\u0131nlar\u0131, Nisa suresi, 131. ayetinde \u201cG\u00f6klerde ve yerde ne varsa Allah\u2019\u0131nd\u0131r… Allah hudutsuz zengindir, ziyadesiyle \u00f6vg\u00fcye lay\u0131kt\u0131r\u201d denmekte.<\/p>\n

41) Kur\u2019an-\u0131 Kerim<\/i>, Zariyat 56: \u201cBen cinleri ve insanlar\u0131, ancak bana kulluk etsinler diye yaratt\u0131m.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

E\u015fitsizlik\u00e7i sayg\u0131 anlay\u0131\u015f\u0131n\u0131n beden diline yans\u0131yan bi\u00e7iminin dereceleri bir grafikle g\u00f6sterilebilir: S\u00f6ylenenlere kar\u015f\u0131 \u00e7\u0131k\u0131lmad\u0131\u011f\u0131n\u0131n hafif ba\u015f e\u011fi\u015fleriyle g\u00f6sterilmesi. Sonra a\u00e7\u0131k bir sayg\u0131 g\u00f6sterisi olarak \u201cba\u015fe\u011fme\u201d gelir. Ba\u015fe\u011fmenin daha belirgin bi\u00e7imi \u201cboyun e\u011fme\u201ddir. S\u0131ra g\u00f6vdenin belden yukar\u0131s\u0131n\u0131n e\u011filmesine gelir. E\u011filmenin be\u015f ile doksan aras\u0131nda de\u011fi\u015ftirilebilen sayg\u0131 dereceleri vard\u0131r. Sayg\u0131n\u0131n daha b\u00fcy\u00fc\u011f\u00fc diz \u00e7\u00f6k\u00fclerek g\u00f6sterilecektir. Hele tek […]<\/p>\n","protected":false},"author":492,"featured_media":26410,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[159,211,1464,29],"tags":[1544,3416,230,460,3415,430],"class_list":["post-26405","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-122-sayi","category-antropoloji","category-dosya","category-toplum","tag-aile","tag-gelenekler","tag-insanlik-tarihi","tag-kultur","tag-saygi","tag-toplum"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/26405","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\/492"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=26405"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/26405\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/26410"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=26405"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=26405"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=26405"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}