{"id":38248,"date":"2019-11-13T03:20:40","date_gmt":"2019-11-13T00:20:40","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=38248"},"modified":"2019-11-12T16:36:16","modified_gmt":"2019-11-12T13:36:16","slug":"antropoloji-bir-bilim-olarak-nasil-bicimlenmistir","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2019\/11\/13\/antropoloji-bir-bilim-olarak-nasil-bicimlenmistir","title":{"rendered":"Antropoloji bir bilim olarak nas\u0131l bi\u00e7imlenmi\u015ftir?"},"content":{"rendered":"

Antropolojinin asli ilgi oda\u011f\u0131n\u0131 insanlar aras\u0131ndaki benzerlik ve farkl\u0131l\u0131klar olu\u015fturdu\u011funa g\u00f6re, biyolojik ve k\u00fclt\u00fcrel farkl\u0131l\u0131klar\u0131 anlama, a\u00e7\u0131klama \u00e7abas\u0131, olas\u0131d\u0131r ki insanl\u0131k tarihi kadar eskidir.<\/p>\n

Bu yoldaki ilk sistemli \u00e7abalar ise, antik Grek uygarl\u0131\u011f\u0131yla birlikte \u00e7\u0131kar ortaya; Halicarnassuslu Herodotos\u2019un (M\u00d6 484-425) Tarih\u2019i, onu ilk antropologlar aras\u0131na yerle\u015ftirmeye de\u011fer k\u0131lacak \u00f6l\u00e7\u00fcde antik Ege d\u00fcnyas\u0131 d\u0131\u015f\u0131ndaki halklar\u0131n (Persler, M\u0131s\u0131rl\u0131lar, \u0130skitler, Libyal\u0131lar, Hintliler\u2026) hem fiziksel \u00f6zellikleri, hem ya\u015fam ko\u015fullar\u0131, hem toplumsal \u00f6rg\u00fctleni\u015f, hem de k\u00fclt\u00fcrleri a\u00e7\u0131s\u0131ndan betimlenmeleri giri\u015fimi olarak tan\u0131mlanabilir. \u00dcstelik, Herodotos, \u00f6ncelleri ve \u00e7a\u011fda\u015flar\u0131n\u0131n (ve ard\u0131llar\u0131n\u0131n da) pek \u00e7o\u011funun ka\u00e7\u0131namad\u0131\u011f\u0131 \u201c\u00f6teki\u201d (\u00f6zellikle de uzak) halklar\u0131 garip, canavars\u0131 varl\u0131klar olarak betimleme gelene\u011finden uzak durarak insan toplumlar\u0131 aras\u0131ndaki farkl\u0131l\u0131klar konusunda daha serinkanl\u0131 bir tutum benimsemesini bilmi\u015ftir.<\/p>\n

Herodotos, antik Grek yaz\u0131n\u0131nda biyolojik ve k\u00fclt\u00fcrel \u00e7e\u015fitlilik konusunda kafa yoran tek d\u00fc\u015f\u00fcn\u00fcr de\u011fildir; Aristoteles (M\u00d6 384-322) \u00f6rne\u011fin, do\u011fadaki t\u00fcrlerin \u015fa\u015f\u0131rt\u0131c\u0131 \u00e7e\u015fitlili\u011fini t\u00fcrlerin anayurdu olarak g\u00f6rd\u00fc\u011f\u00fc Afrika\u2019da s\u00fcregiden kurakl\u0131k ve su i\u00e7mek \u00fczere su boylar\u0131na inen farkl\u0131 t\u00fcrlerin melezlenmesiyle a\u00e7\u0131klarken, Romal\u0131 tarih\u00e7i Ya\u015fl\u0131 Plinius (23-79) ise Naturalis Historia\u2019s\u0131nda (Do\u011fa Tarihi) \u201cdo\u011fan\u0131n insanlar\u0131 \u015fa\u015f\u0131rtmak i\u00e7in oynad\u0131\u011f\u0131 oyun\u201ddan s\u00f6z eder. (\u00d6zbudun, 2003)<\/p>\n

Orta\u00e7a\u011f boyunca olduk\u00e7a tecrit olmu\u015f ve i\u00e7e-kapan\u0131k bir ya\u015fam s\u00fcrd\u00fcren Avrupa\u2019da \u201c\u00f6teki\u201dne ili\u015fkin bilgiler, k\u0131smen Kilise\u2019nin de manip\u00fclasyonlar\u0131yla b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u201ccanavar \u00f6yk\u00fcleri\u201dne indirgenirken (B\u00fcy\u00fck \u0130skender\u2019in Kafkas da\u011flar\u0131n\u0131n gerisine hapsetti\u011fi \u201cbarbar\u201d halklar\u0131n kap\u0131lar\u0131 y\u0131karak Avrupa\u2019y\u0131 istila etti\u011fine ili\u015fkin dola\u015fan s\u00f6ylentiler; ba\u015f\u0131 olmayan, g\u00f6zleri ve kulaklar\u0131 g\u00f6vdelerinde insanlar, insan-hayvan k\u0131rmas\u0131 hilkat garibeleri betimlemeleriyle dolu pop\u00fcler yaz\u0131n\u2026), \u201cd\u0131\u015f\u201dlar\u0131yla yo\u011fun ticari ve diplomatik ili\u015fkiler s\u00fcrd\u00fcren \u0130slam ve \u00c7in imparatorluklar\u0131nda \u201c\u00f6teki\u201d toplumlara ili\u015fkin betimlemeler, \u015fa\u015f\u0131rt\u0131c\u0131 bir ger\u00e7ek\u00e7ilik kazanmaktad\u0131r. Bu bak\u0131mdan \u0130bn Fadlan (10. y\u00fczy\u0131l), \u0130bn Batuta (1304-1369) gibi Arap\/\u0130slam gezginlerinin Seyahatname\u2019leri ya da Mukaddime\u2019sinde k\u00fclt\u00fcrler aras\u0131ndaki farkl\u0131l\u0131klar\u0131 co\u011frafi ko\u015fullardaki farkl\u0131l\u0131klar ve ge\u00e7im faaliyetleri ile a\u00e7\u0131klayan b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr \u0130bn Haldun\u2019un g\u00f6zlemleri, zengin antropolojik malzeme sunmaktad\u0131r bizlere.<\/p>\n

\"\"
Anglosakson d\u00fcnyas\u0131, terime bug\u00fcnk\u00fc anlam\u0131na yak\u0131n bir anlam y\u00fcklemi\u015ftir.<\/figcaption><\/figure>\n

Bat\u0131 d\u00fcnyas\u0131n\u0131n, antropolojinin temel ilgi alan\u0131n\u0131 olu\u015fturan \u201cilkel\u201d, \u201cyaz\u0131s\u0131z\u201d, \u201cdevletsiz\u201d, \u201ckabile\u201d vb. toplumlarla sistemli temaslar\u0131 ise, s\u00f6m\u00fcrgecilik \u00e7a\u011f\u0131yla ba\u015flar: Bat\u0131 Avrupa \u00fclkelerinin, Afrika, Amerika, Avustralya k\u0131talar\u0131n\u0131 s\u00f6m\u00fcrgele\u015ftirmeleriyle sonu\u00e7lanacak \u201cke\u015fif gezileri\u201d, seferlere kat\u0131lan do\u011fa bilimcilerin, t\u0131p adamlar\u0131n\u0131n, k\u00e2\u015fiflerin, yaln\u0131zca ilk kez kar\u015f\u0131la\u015ft\u0131klar\u0131 hayvan ya da bitki t\u00fcrleri de\u011fil, insan toplumlar\u0131 ve k\u00fclt\u00fcrleri hakk\u0131nda da ayr\u0131nt\u0131l\u0131 \u00e7izimleri ve betimlemelerinden olu\u015fan kapsaml\u0131 bir \u201cke\u015fif literat\u00fcr\u00fc\u201d b\u0131rakm\u0131\u015ft\u0131r geride. Bu betimlemeler, Bat\u0131 Avrupa etnografisinin ilk do\u011frudan \u00f6rnekleri say\u0131lmaktad\u0131r \u00e7o\u011funlukla.<\/p>\n

Ancak bilimsel bir disiplin olarak antropolojinin, Bat\u0131 Avrupa Ayd\u0131nlanma \u00c7a\u011f\u0131\u2019n\u0131n iki d\u00fc\u015f\u00fcnsel gelene\u011finin do\u011frudan miras\u00e7\u0131s\u0131 oldu\u011fu s\u00f6ylenebilir:<\/p>\n

1) Ahlak felsefesi (19. y\u00fczy\u0131l\u0131n sosyal bilimlerine kaynakl\u0131k eder);<\/p>\n

2) Do\u011fa tarihi (19. y\u00fczy\u0131l\u0131n do\u011fa bilimlerine -konumuz a\u00e7\u0131s\u0131ndan biyolojiye- kaynakl\u0131k eder).<\/p>\n

Hugo Grotius, Samuel von Puffendorf, Thomas Hobbes, John Locke gibi 17. y\u00fczy\u0131l, Montesquieu, Jean Jacques Rousseau, Anne-Robert Jacques Turgot gibi 18. y\u00fczy\u0131l Ayd\u0131nlanma d\u00fc\u015f\u00fcn\u00fcrleri birey ile toplum, yurtta\u015f ile devlet ili\u015fkileri \u00fczerine d\u00fc\u015f\u00fcn\u00fcrken, ke\u015fif yaz\u0131n\u0131n\u0131n sundu\u011fu \u201cilkellere\u201d de\u011fgin anlat\u0131lardan ve Afrika, Amerika ve Okyanusya\u2019n\u0131n k\u00fc\u00e7\u00fck-\u00f6l\u00e7ekli, devletsiz, avc\u0131-toplay\u0131c\u0131 ya da hortik\u00fclt\u00fcralist topluluklar\u0131ndan \u201cuygarl\u0131k\u201d ya da \u201cdevlet\u201din bulunmad\u0131\u011f\u0131 ko\u015fullar\u0131n (olumlu ya da olumsuz) \u00f6rnekleri olarak bolca yararlanm\u0131\u015flard\u0131r. (\u00d6zbudun, \u015eafak; 2005)<\/p>\n

Do\u011fa tarih\u00e7ileri ise, biyolojik evrim d\u00fc\u015f\u00fcncesine \u00f6nc\u00fcl olu\u015fturacak kimi spek\u00fclasyonlar biriktirmektedir: \u201cKe\u015fif yaz\u0131n\u0131\u201dn\u0131n o g\u00fcne dek Avrupa\u2019da bilinmeyen baz\u0131 kuyruksuz b\u00fcy\u00fck maymun (ape) t\u00fcrleri, \u00f6rne\u011fin orangutanlara ili\u015fkin getirdi\u011fi kimi bilgiler, bu hayvanlar\u0131n \u201cinsan\u201d say\u0131l\u0131p say\u0131lmayaca\u011f\u0131 tart\u0131\u015fmalar\u0131na kap\u0131 aralam\u0131\u015ft\u0131r, \u00f6rne\u011fin. Benzer bir tart\u0131\u015fma, Avrupa-d\u0131\u015f\u0131 k\u0131talarda kar\u015f\u0131la\u015f\u0131lan \u201cilkel\u201d insanlara ili\u015fkin olarak da s\u00fcrd\u00fcr\u00fclmektedir: Bunlar Avrupal\u0131larla ayn\u0131 t\u00fcr\u00fcn mensuplar\u0131 m\u0131 say\u0131lmal\u0131d\u0131r?
\n\u0130ki \u0130sko\u00e7yal\u0131 yarg\u0131\u00e7, James Burnett (Lord Monboddo) ile Henry Home (Lord Kames) aras\u0131ndaki tart\u0131\u015fma, bu konuda ilgin\u00e7 bir \u00f6rnek olu\u015fturmaktad\u0131r (18. y\u00fczy\u0131l):<\/p>\n

\"\"
Antropoloji kavram\u0131, 16. y\u00fczy\u0131l ba\u015flar\u0131ndan itibaren anatomi ve fizyolojiyi kapsayacak tarzda kullan\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r.<\/figcaption><\/figure>\n

Lord Kames\u2019in dar bir insanl\u0131k tan\u0131m\u0131 vard\u0131r; k\u00fclt\u00fcrel farkl\u0131l\u0131klar\u0131n pop\u00fclasyonlar\u0131n farkl\u0131 t\u00fcrler olarak g\u00f6r\u00fclmesine yol a\u00e7acak kertede b\u00fcy\u00fck oldu\u011funu, yerli Amerikal\u0131lar\u0131n biyolojik a\u00e7\u0131dan Avrupal\u0131lardan a\u015fa\u011f\u0131 olduklar\u0131n\u0131 savunmaktad\u0131r, \u00f6rne\u011fin. Kutsal Kitap\u2019taki Babil Kulesi \u00f6ncesi insanl\u0131\u011f\u0131n varsay\u0131msal ortak dilinden haberdar olmayan Amerika yerlileri ile Avrupal\u0131lar, ayn\u0131 k\u00f6kenleri payla\u015famaz. Buna kar\u015f\u0131l\u0131k Lord Monboddo ise Kuzey Amerika yerlilerinin baz\u0131lar\u0131n\u0131n dillerinin Gal diline yak\u0131n oldu\u011fu sav\u0131ndan hareketle, onlar\u0131n tekil bir insan t\u00fcr\u00fcn\u00fcn \u00fcyeleri say\u0131lmas\u0131 gerekti\u011fini \u00f6ne s\u00fcrmekte, dahas\u0131, bu t\u00fcre Afrika ve Asya orangutanlar\u0131n\u0131 da dahil etmektedir. Monboddo\u2019nun buna kan\u0131t\u0131, Do\u011fu Afrika\u2019da toplu ya\u015fay\u0131p kul\u00fcbeler in\u015fa eden ve insanlarla \u00e7iftle\u015fen \u015fempanzelere de\u011fgin anlat\u0131lard\u0131r. Monboddo ve Kames aras\u0131ndaki tart\u0131\u015fma, biyolojik antropoloji alan\u0131nda 19. y\u00fczy\u0131l boyunca s\u00fcrm\u00fc\u015f bir polemi\u011fe g\u00f6nderme yapar: \u0130nsanlar\u0131n farkl\u0131 k\u00f6kenlerden geldi\u011fini \u00f6ne s\u00fcren (dolay\u0131s\u0131yla da \u0131rk\u00e7\u0131l\u0131\u011f\u0131 me\u015frula\u015ft\u0131ran) polijenez ve insan t\u00fcr\u00fcn\u00fcn ortak bir k\u00f6kenden t\u00fcremi\u015f tekil bir t\u00fcr oldu\u011funu vazeden monojenez. \u0130\u015fin ilgin\u00e7 yan\u0131, polijenistlerin kendilerini antropolog, monojenistlerin ise etnolog olarak tan\u0131mlamas\u0131yd\u0131. Bu durum, olas\u0131d\u0131r ki antropoloji kavram\u0131n\u0131n 16. y\u00fczy\u0131l ba\u015flar\u0131ndan itibaren anatomi ve fizyolojiyi kapsayacak tarzda kullan\u0131lmas\u0131ndan kaynaklanan bir durumdur.18. y\u00fczy\u0131ldan itibaren, terim pek \u00e7ok anlam y\u00fcklenir: Do\u011fac\u0131 perspektiften, Denis Diderot, Ansiklopedi\u2019sinde \u201cantropolojinin anatomisi\u201dnden s\u00f6z etmekte (1751), Alman F. Blumenbach ise, 1795\u2019te onu bir do\u011fa bilimi olarak tan\u0131mlamaktad\u0131r.<\/p>\n

\u0130svi\u00e7reli teolog A. C. De Chavannes\u2019\u0131n 1788\u2019de yay\u0131mlad\u0131\u011f\u0131 Anthropologie ou science g\u00e9n\u00e9rale de l\u2019Homme\u2019da (Antropoloji ya da \u0130nsan\u0131n Genel Bilimi) ve ayn\u0131 y\u0131l Alman filozof Immanuel Kant\u2019\u0131n yay\u0131mlad\u0131\u011f\u0131 Anthropologie in Pragmatischer Hinsicht\u2019de (Pragmatik A\u00e7\u0131dan Antropoloji), terimin insan\u0131n anatomik\/fiziksel ve k\u00fclt\u00fcrel y\u00f6nlerini birlikte ele alan daha sentetik bir kullan\u0131m\u0131 g\u00f6zlenmektedir. (Copans, 2005: 8)<\/p>\n

Anglosakson d\u00fcnyas\u0131 (\u0130ngiltere ve ABD) ise, terime bug\u00fcnk\u00fc anlam\u0131na yak\u0131n bir anlam y\u00fcklemi\u015ftir: Do\u011fa bilimleri, arkeoloji, dilbilim ve etnolojiyi kayna\u015ft\u0131ran genel bir sosyal ve k\u00fclt\u00fcrel insan bilimi\u2026<\/p>\n

Kaynak:<\/strong> Sibel \u00d6zbudun ve G\u00fclfem Uysal, 50 Soruda Antropoloji, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, Ocak 2019, s. 25-28<\/p>\n","protected":false},"excerpt":{"rendered":"

Antropolojinin asli ilgi oda\u011f\u0131n\u0131 insanlar aras\u0131ndaki benzerlik ve farkl\u0131l\u0131klar olu\u015fturdu\u011funa g\u00f6re, biyolojik ve k\u00fclt\u00fcrel farkl\u0131l\u0131klar\u0131 anlama, a\u00e7\u0131klama \u00e7abas\u0131, olas\u0131d\u0131r ki insanl\u0131k tarihi kadar eskidir. Bu yoldaki ilk sistemli \u00e7abalar ise, antik Grek uygarl\u0131\u011f\u0131yla birlikte \u00e7\u0131kar ortaya; Halicarnassuslu Herodotos\u2019un (M\u00d6 484-425) Tarih\u2019i, onu ilk antropologlar aras\u0131na yerle\u015ftirmeye de\u011fer k\u0131lacak \u00f6l\u00e7\u00fcde antik Ege d\u00fcnyas\u0131 d\u0131\u015f\u0131ndaki halklar\u0131n (Persler, […]<\/p>\n","protected":false},"author":429,"featured_media":38249,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[19],"tags":[243,482,1746,5540,230],"class_list":["post-38248","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bilim-gundemi","tag-antropoloji","tag-bilim","tag-cesitlilik","tag-doga-bilimleri","tag-insanlik-tarihi"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t