{"id":1059,"date":"2018-03-12T19:26:16","date_gmt":"2018-03-12T17:26:16","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=1059"},"modified":"2018-03-12T19:31:22","modified_gmt":"2018-03-12T17:31:22","slug":"jonathan-culler-yazin-kurami-kulturel-calismalar","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2018\/03\/12\/jonathan-culler-yazin-kurami-kulturel-calismalar\/","title":{"rendered":"Culler, Yaz\u0131n Kuram\u0131 ve K\u00fclt\u00fcrel \u00c7al\u0131\u015fmalar"},"content":{"rendered":"

\"\"“Sigara ile Amerikal\u0131lar\u0131n ya\u011flarla tak\u0131nt\u0131s\u0131 konusunda yazan Frans\u0131zca profes\u00f6rleri; biseks\u00fcelli\u011fi \u00e7\u00f6z\u00fcmleyen Shakespeare uzmanlar\u0131; seri katiller \u00fczerinde \u00e7al\u0131\u015fan ger\u00e7eklik uzmanlar\u0131. Neler oluyor?<\/p>\n

Burada olan \u015fey 1990’larda sosyal alanda ger\u00e7ekle\u015fen temel bir etkinlik: ‘k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar.’ Baz\u0131 yaz\u0131n profe\u00ads\u00f6rleri Milton\u2019dan Madonna\u2019ya, Shakespeare\u2019den sudan dizilere y\u00f6nelmi\u015f, yaz\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131 tamamen terk etmi\u015f olabilir. Bunun yaz\u0131n kuram\u0131yla ili\u015fkisi nedir?<\/p>\n

Kuram, yaz\u0131nsal eserlerin incelenmesini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde zenginle\u015ftirdi ve g\u00fc\u00e7lendirdi, fakat B\u00f6l\u00fcm 1’de belirtti\u011fim gibi, kuram bir yaz\u0131n<\/em> kuram\u0131 de\u011fildir. E\u011fer ‘kuram’\u0131n ne kuram\u0131 oldu\u011funu s\u00f6ylemeniz gerekseydi, yan\u0131t ‘anlam y\u00fck\u00adleyici uygulamalar’, deneyim s\u00fcreci ve betimlemesi, insana \u00f6zg\u00fc konular\u0131n yap\u0131land\u0131r\u0131lmas\u0131 gibi \u015feyler olurdu – k\u0131sa\u00adcas\u0131, en geni\u015f anlamda k\u00fclt\u00fcr gibi bir \u015fey. Ve k\u00fclt\u00fcrel \u00e7al\u0131\u015f\u00admalar alan\u0131n\u0131n da, geli\u015fti\u011fi bi\u00e7imiyle, kafa kar\u0131\u015ft\u0131racak d\u00fc\u00adzeyde disiplinler aras\u0131 olmas\u0131 ve ‘kuram’\u0131n kendisinin a\u00e7\u0131k\u00adlanmas\u0131 kadar da zor olmas\u0131 \u00e7arp\u0131c\u0131d\u0131r. Bu ikisinin birlikte gitti\u011fi s\u00f6ylenebilir: ‘kuram’ kuramd\u0131r ve k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar da uygulama. K\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar bizim k\u0131saca ‘kuram’ diye adland\u0131rd\u0131\u011f\u0131m\u0131z kuram\u0131n uygulamas\u0131d\u0131r<\/em>. K\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar\u0131 uygulayanlardan baz\u0131lar\u0131 ‘y\u00fcksek d\u00fczey kuram’dan \u015fikayet etmektedir; fakat bu, kuram\u0131n sonsuz ve g\u00f6z korkutucu k\u00fclliyat\u0131ndan sorumlu tutulmamak iste\u011fini g\u00f6stermekte\u00addir.<\/p>\n

K\u00fclt\u00fcrel \u00e7al\u0131\u015fmalarda s\u00fcrd\u00fcr\u00fclen \u00e7al\u0131\u015fma, asl\u0131nda, bu kitapta ele ald\u0131\u011f\u0131m anlam, kimlik, betimleme ve arac\u0131 hakk\u0131ndaki kuramsal tart\u0131\u015fmalara ba\u011f\u0131ml\u0131d\u0131r.<\/p>\n

Fakat yaz\u0131nsal \u00e7al\u0131\u015fmalar ile k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar aras\u0131ndaki ili\u015fki nedir? En geni\u015f g\u00f6r\u00fc\u015f\u00fcyle, k\u00fclt\u00fcrel \u00e7al\u0131\u015fma\u00adlar\u0131n projesi k\u00fclt\u00fcr\u00fcn \u00f6zellikle modern d\u00fcnyada i\u015flev g\u00f6r\u00fc\u015f\u00fcn\u00fc anlamakt\u0131r: hem bireyler hem de gruplar a\u00e7\u0131s\u0131ndan de\u011fi\u015fik ve birbirleriyle kar\u0131\u015fm\u0131\u015f topluluklar, devlet erki, medya end\u00fcstrileri ve \u00e7okuluslu \u015firketlerin olu\u015fturdu\u011fu bir d\u00fcnyada k\u00fclt\u00fcrel \u00fcretimlerin nas\u0131l i\u015fledikleri ve k\u00fclt\u00fc\u00adrel kimliklerin nas\u0131l yap\u0131land\u0131r\u0131ld\u0131klar\u0131 ve d\u00fczenlendikleri. \u015eu halde, prensipte, k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar yaz\u0131n\u0131 incelemeyi \u00f6zel bir k\u00fclt\u00fcrel uygulama olarak g\u00f6ren yaz\u0131nsal \u00e7al\u0131\u015fmalar\u0131 i\u00e7erir ve \u00e7evreler. Ama bu ne t\u00fcr bir sonu\u00e7tur? Bu noktada bir\u00e7ok tart\u0131\u015fma s\u00f6z konusudur. K\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar yaz\u0131nsal \u00e7al\u0131\u015fmalar\u0131n yeni bir erk ve anlay\u0131\u015f kazanmas\u0131n\u0131 sa\u011flayan geni\u015f bir proje midir? Yoksa, k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar yaz\u0131nsal \u00e7al\u0131\u015fmalar\u0131 yutup yaz\u0131n\u0131 yok etmekte midir? Sorunu kavra\u00admak i\u00e7in k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar\u0131n geli\u015fmesine y\u00f6nelik bir par\u00ad\u00e7a arka plan bilgisi gerekir.<\/p>\n

K\u00fclt\u00fcrel \u00c7al\u0131\u015fmalar\u0131n Ortaya \u00c7\u0131k\u0131\u015f\u0131<\/p>\n

Modern k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar\u0131n iki atas\u0131 bulunur. \u00d6nce\u00adlikle, (yaz\u0131n da dahil olmak \u00fczere) k\u00fclt\u00fcr\u00fc kurallar\u0131 ya da gelenekleri betimlenmesi gereken bir seri uygulama olarak ele alan 1960\u2019lar\u0131n Frans\u0131z yap\u0131salc\u0131l\u0131\u011f\u0131ndan (bak\u0131n\u0131z Ek) gelmektedir. K\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar konulu ilk eserlerden biri olan, Frans\u0131z yaz\u0131n kuramc\u0131s\u0131 Roland Barthes\u2019\u0131n Mythologies<\/em> (1957) ba\u015fl\u0131kl\u0131 kitab\u0131, profesyonel g\u00fcre\u015f ile araba ve deter\u00adjan reklamlar\u0131ndan Frans\u0131z \u015farab\u0131 ve Einstein\u2019\u0131n beyni gibi s\u00f6ylencesel k\u00fclt\u00fcr nesnelerine kadar \u00e7e\u015fitli k\u00fclt\u00fcrel etkin\u00adliklerin k\u0131sa ‘yorum’lar\u0131n\u0131 ele al\u0131r. Barthes, k\u00fclt\u00fcr i\u00e7inde do\u011fal g\u00f6r\u00fcl\u00fcr hale gelen \u015feyleri olumsal, tarihsel yap\u0131land\u0131rmalara dayand\u0131klar\u0131n\u0131 g\u00f6stererek s\u0131radanla\u015ft\u0131rmakla \u00f6zellikle ilgilenmektedir. K\u00fclt\u00fcrel uygulamalar\u0131 \u00e7\u00f6z\u00fcmlerken, altlar\u0131nda yatan gelenekleri ve bunlar\u0131n toplumsal \u00f6nem\u00adlerini tan\u0131mlar. \u00d6rne\u011fin, profesyonel g\u00fcre\u015f ile boksu kar\u015f\u0131\u00adla\u015ft\u0131r\u0131rsan\u0131z, farkl\u0131 gelenekler oldu\u011funu g\u00f6rebilirsiniz: Bok\u00ads\u00f6rler yumruk yediklerinde ac\u0131ya katlanabildiklerini sergi\u00adleyecek bi\u00e7imde davran\u0131rken g\u00fcre\u015f\u00e7iler ac\u0131 i\u00e7inde k\u0131vran\u0131r ve basmakal\u0131p tipleri \u00e7ok iyi bir bi\u00e7imde oynarlar. Boksta rekabet kurallar\u0131, ma\u00e7\u0131n \u00f6tesine ge\u00e7memesi<\/em> gereken s\u0131n\u0131rlar olu\u015fturmas\u0131 a\u00e7\u0131s\u0131ndan, ma\u00e7\u0131n d\u0131\u015f\u0131ndad\u0131r; g\u00fcre\u015fte kurallar, \u00fcretilebilir anlamlar\u0131n boyutunu art\u0131ran e\u011filimler bi\u00e7imin\u00adde ma\u00e7\u0131n tamamen i\u00e7indedir<\/em>: Kurallar apa\u00e7\u0131k bir bi\u00e7imde \u00e7i\u011fnenmek i\u00e7in \u00e7ok\u00e7a vard\u0131r ve b\u00f6ylece ‘k\u00f6t\u00fc adam’ ya da k\u00f6t\u00fc kahraman ne kadar k\u00f6t\u00fc oldu\u011funu etrafl\u0131ca sergi\u00adlerken seyirciler de intikam hiddetiyle kam\u00e7\u0131lanm\u0131\u015f olur. B\u00f6ylece, profesyonel g\u00fcre\u015f, her \u015feyin \u00f6tesinde iyi ve k\u00f6t\u00fc net bir bi\u00e7imde kar\u015f\u0131tl\u0131k olu\u015fturdu\u011fu i\u00e7in, ahlaksal anla\u015f\u0131\u00adlabilirli\u011fi \u00e7ok iyi kar\u015f\u0131lamaktad\u0131r. Y\u00fcksek d\u00fczeyde yaz\u0131ndan yiyeceklere kadar \u00e7e\u015fitli konularda k\u00fclt\u00fcr \u00e7al\u0131\u015fmalar\u0131n\u0131 inceleyen Barthes’\u0131n \u00f6rne\u011fi k\u00fclt\u00fcrel imgelerin yananlamlar\u0131n\u0131 yorumlamay\u0131 ve k\u00fclt\u00fcr\u00fcn tuhaf yap\u0131lanmalar\u0131n\u0131n sosyal i\u015flevlerini \u00e7\u00f6z\u00fcmlemeyi te\u015fvik etti.<\/p>\n

\u00c7a\u011fda\u015f k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar\u0131n di\u011fer kayna\u011f\u0131 \u0130ngilte\u00adre’deki Marksist yaz\u0131nsal kuramd\u0131r. Raymond Williams\u2019\u0131n \u00e7al\u0131\u015fmas\u0131 (Culture and Society<\/em>, 1958) ve Birmingham Centre tor Contemporary Cultural Studies (Birmingham \u00c7a\u011fda\u015f K\u00fclt\u00fcrel \u00c7al\u0131\u015fmalar Merkezi) kurucusu Richard Hoggart\u2019\u0131n \u00e7al\u0131\u015fmas\u0131 (The Uses of Literacy<\/em>, 1957) k\u00fclt\u00fcr y\u00fcksek d\u00fczeyde yaz\u0131n taraf\u0131ndan tan\u0131mlan\u0131rken g\u00f6zden ka\u00e7\u0131r\u0131lm\u0131\u015f bulunan pop\u00fcler, emek\u00e7i s\u0131n\u0131f k\u00fclt\u00fcr\u00fcn\u00fc yeniden kazan\u0131p incelemeyi ama\u00e7lamaktayd\u0131. Yitik sesleri yeniden kazanma, tarihi taban\u00addan tavana do\u011fru yap\u0131land\u0131rmaya y\u00f6nelik bu proje, kitle k\u00fcl\u00adt\u00fcr\u00fcn\u00fc (‘pop\u00fcler k\u00fclt\u00fcr’\u00fcn kar\u015f\u0131t\u0131 olarak) bask\u0131c\u0131 bir ideo\u00adlojik olu\u015fum bi\u00e7iminde, okuyucular\u0131 ya da izleyicileri t\u00fcketiciler konumuna yerle\u015ftirmek ve devlet erkinin yapt\u0131kla\u00adr\u0131n\u0131 hakl\u0131 \u00e7\u0131karmak i\u00e7in i\u015fleyen anlamlar bi\u00e7iminde \u00e7\u00f6z\u00fcmle\u00adyen di\u011fer bir k\u00fclt\u00fcr kuramla\u015ft\u0131r\u0131lmas\u0131 ile -bu kez Avrupa Marksist kuram\u0131n\u0131n \u00fcr\u00fcn\u00fc- kar\u015f\u0131la\u015ft\u0131. Bu iki k\u00fclt\u00fcr \u00e7\u00f6z\u00fcmle\u00admesi -k\u00fclt\u00fcr insanlara ait bir ifadedir diyen ile k\u00fclt\u00fcr in\u00adsanlar \u00fczerine uygulanan bir ifadedir diyen \u00e7\u00f6z\u00fcmlemeler- aras\u0131ndaki etkile\u015fim \u00f6nce \u0130ngiltere\u2019de ard\u0131ndan di\u011fer yerlerde k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar\u0131n geli\u015fimi i\u00e7in \u00e7ok \u00f6nemli olmu\u015ftur.<\/p>\n

Gerilimler<\/p>\n

Bu gelenekteki k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar\u0131, pop\u00fcler k\u00fclt\u00fcr\u00fc in\u00adsanlar\u0131n ifadesi olarak yeniden canland\u0131rma ya da marji\u00adnalle\u015ftirilmi\u015f gruplara kendilerini ifade hakk\u0131n\u0131 sa\u011flama arzusu ile kitle k\u00fclt\u00fcr\u00fcn\u00fcn ideolojik bir y\u00fckleme, bask\u0131c\u0131 bir ideolojik olu\u015fum olarak incelenmesi aras\u0131ndaki gerilim y\u00f6nlendirmektedir. Bir yanda, pop\u00fcler k\u00fclt\u00fcr\u00fc inceleme\u00adnin amac\u0131, zarifliklerden zevk alan insanlar\u0131n ve profes\u00f6r\u00adlerin ya\u015famlar\u0131n\u0131n kar\u015f\u0131s\u0131nda s\u0131radan insanlar\u0131n ya\u015fam\u0131nda -onlar\u0131n k\u00fclt\u00fcrlerinde- neyin \u00f6nemli oldu\u011fu konusunda bir fikir edinmektir. \u00d6te yanda, insanlar\u0131n k\u00fclt\u00fcrel g\u00fc\u00e7ler taraf\u0131ndan nas\u0131l \u015fekillendirildiklerini ya da y\u00f6nlendirildiklerini g\u00f6stermeye ili\u015fkin g\u00fc\u00e7l\u00fc bir te\u015fvik s\u00f6z konusudur, insanlar onlar\u0131 belirli arzulara ve de\u011ferlere sahip insanlar bi\u00e7iminde ‘sorgulayan’ ya da davranan k\u00fclt\u00fcrel bi\u00e7imler ve uygulamalar tarafmdan ne \u00f6l\u00e7\u00fcde yap\u0131land\u0131r\u0131l\u0131r? Sor\u00adgulama<\/em> kavram\u0131 Frans\u0131z Marksist kuramc\u0131 Louis Althusser’den gelmektedir. \u0130nsanlara -\u00f6rne\u011fin reklamlar taraf\u0131n\u00addan- \u00f6zel bir t\u00fcr nesneymi\u015f (belirli niteliklere de\u011fer veren bir t\u00fcketici) gibi davran\u0131lmaktad\u0131r ve s\u00fcrekli bu bi\u00e7imde davran\u0131l\u0131nca da insan bu t\u00fcr bir konuma yerle\u015fir durumu gelmektedir. K\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar k\u00fclt\u00fcrel bi\u00e7imler taraf\u0131n\u00addan ne \u00f6l\u00e7\u00fcde y\u00f6nlendirildi\u011fimizi ve ne \u00f6l\u00e7\u00fcde ya da hangi yollardan onlar\u0131 di\u011fer ama\u00e7lar i\u00e7in kullanabildi\u011fimizi, yani ‘arac\u0131’ olarak adland\u0131r\u0131lan durumu ger\u00e7ekle\u015ftirdi\u011fimizi sor\u00admaktad\u0131r. (Elimizdeki kuram\u0131n tan\u0131m\u0131n\u0131 kullan\u0131rsak, ‘ara\u00adc\u0131’ sorunu, eylemlerimizden ne \u00f6l\u00e7\u00fcde sorumlu olabilece\u011fi\u00admiz, bize ait gibi g\u00f6r\u00fcnen se\u00e7imlerimizin bizim denetimi\u00admizde olmayan g\u00fc\u00e7ler taraf\u0131ndan ne \u00f6l\u00e7\u00fcde s\u0131n\u0131rland\u0131r\u0131ld\u0131klar\u0131 sorunudur.)<\/p>\n

K\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar, \u00e7\u00f6z\u00fcmc\u00fcn\u00fcn, k\u00fclt\u00fcr\u00fc, insanlar\u0131 ilgi noktalar\u0131ndan uzakla\u015ft\u0131ran ve sahip olduklar\u0131 arzular\u0131 yaratan bir d\u00fczg\u00fcler ve uygulamalar seti olarak \u00e7\u00f6z\u00fcmleme\u00a0iste\u011fi ile pop\u00fcler k\u00fclt\u00fcrde otantik bir de\u011fer ifadesi bulma iste\u011fi aras\u0131ndaki gerilime dayan\u0131r. Bunun bir \u00e7\u00f6z\u00fcm\u00fc, insanlar\u0131n kendilerine anamalc\u0131l\u0131k ve onun medya end\u00fcstrileri taraf\u0131ndan kendilerine ait bir k\u00fclt\u00fcr olu\u015fturmak ama\u00adc\u0131yla dayat\u0131lan k\u00fclt\u00fcrel malzemeleri kullanabildiklerini g\u00f6stermektir. Pop\u00fcler k\u00fclt\u00fcr kitle k\u00fclt\u00fcr\u00fcnden yap\u0131l\u0131r. Po\u00adp\u00fcler k\u00fclt\u00fcr ona kar\u015f\u0131 olan k\u00fclt\u00fcrel kaynaklardan yap\u0131l\u0131r ve bu nedenle de bir \u00e7at\u0131\u015fma k\u00fclt\u00fcr\u00fcd\u00fcr, yarat\u0131c\u0131l\u0131\u011f\u0131 kitle k\u00fclt\u00fcr\u00fcn\u00fcn \u00fcr\u00fcnlerini kullanmaktan olu\u015fan bir k\u00fclt\u00fcr\u00add\u00fcr.<\/p>\n

K\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar \u00fczerine eserler \u00f6zellikle kimli\u011fin sorunsal yap\u0131s\u0131na ve kimliklerin \u015fekillendirildi\u011fi, ya\u015fand\u0131\u011f\u0131 ve aktar\u0131ld\u0131\u011f\u0131 say\u0131s\u0131z yollara uyarlanm\u0131\u015ft\u0131r. Bu nedenle de, kendilerini i\u00e7inde bulduklar\u0131 daha geni\u015f k\u00fclt\u00fcrle -kendisi de ideolojik yap\u0131y\u0131 kayd\u0131rmakta olan bir k\u00fclt\u00fcr- \u00f6zde\u015fle\u015f\u00admekte sorunlar ya\u015fayan gruplar – etnik az\u0131nl\u0131klar, g\u00f6\u00e7men\u00adler, kad\u0131nlar- i\u00e7in olu\u015fan kimlikleri ve dengesiz k\u00fclt\u00fcr\u00fc incelemek ayr\u0131 bir \u00f6neme sahiptir.<\/p>\n

\u015eu halde, k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar ile yaz\u0131nsal \u00e7al\u0131\u015fmalar ara\u00ads\u0131ndaki ili\u015fki karma\u015f\u0131k bir ili\u015fkidir. Kuramsal a\u00e7\u0131dan, k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar her \u015feyi i\u00e7ermektedir: Shakespeare ve rap m\u00fczik, y\u00fcksek d\u00fczeyde k\u00fclt\u00fcr ve d\u00fc\u015f\u00fck d\u00fczeyde k\u00fclt\u00fcr, ge\u00e7mi\u015fin k\u00fclt\u00fcr\u00fc ve bug\u00fcn\u00fcn k\u00fclt\u00fcr\u00fc. Ama uygulamada, anlam farkl\u0131l\u0131\u011f\u0131na dayanan bir \u015fey oldu\u011fu i\u00e7in, insanlar k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar\u0131 bir ba\u015fka \u015feye kar\u015f\u0131t<\/em> bi\u00e7imde ger\u00e7ekle\u015fti\u00adrirler. Neye kar\u015f\u0131t bi\u00e7imde? K\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar yaz\u0131nsal \u00e7al\u0131\u015fmalardan do\u011fdu\u011fu i\u00e7in, buna verilen yan\u0131t genellikle “geleneksel anlamda, yaz\u0131nsal \u00e7al\u0131\u015fmalara” olmaktad\u0131r; geleneksel ba\u011flamdaki yaz\u0131nsal \u00e7al\u0131\u015fmalarda ama\u00e7 yaz\u0131nsal eserleri yazarlar\u0131n\u0131n ba\u015far\u0131lar\u0131 bi\u00e7iminde yorumlamakt\u0131 ve\u00a0yaz\u0131n \u00e7al\u0131\u015fmas\u0131 yapman\u0131n savunmas\u0131n\u0131 da b\u00fcy\u00fck eserlerin \u00f6zel de\u011feri olu\u015fturuyordu: bu eserlerin karma\u015f\u0131kl\u0131\u011f\u0131, g\u00fczelli\u00ad\u011fi, kavray\u0131\u015f\u0131, evrenselli\u011fi ve okuyucu a\u00e7\u0131s\u0131ndan potansiyel yararlar i\u00e7ermesi.<\/p>\n

Fakat yaz\u0131nsal \u00e7al\u0131\u015fmalar asla geleneksel ya da ba\u015fka ba\u011flamlarda onun ne yapmakta oldu\u011fu \u00e7evresinde birle\u015fmemi\u015ftir; kuram\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131ndan beri, yaz\u0131nsal \u00e7al\u0131\u015f\u00admalar, hem yaz\u0131nsal hem de yaz\u0131nsal olmayan eserleri ele alan her t\u00fcrden projenin dikkatleri \u00e7ekmek i\u00e7in yar\u0131\u015ft\u0131\u011f\u0131 \u00e7eki\u015fmeli bir disiplin olmu\u015ftur.<\/p>\n

\u015eu halde, prensipte yaz\u0131nsal \u00e7al\u0131\u015fmalar ile k\u00fclt\u00fcrel \u00e7al\u0131\u015f\u00admalar aras\u0131nda bir uyu\u015fmazl\u0131k olmas\u0131na gerek yoktur. Ya\u00adz\u0131nsal \u00e7al\u0131\u015fmalar, k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar\u0131n yads\u0131mas\u0131 gereken yaz\u0131nsal nesneler kavram\u0131yla u\u011fra\u015f\u0131yor de\u011fildir. K\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar, yaz\u0131nsal \u00e7al\u0131\u015fmalar tekniklerinin di\u011fer k\u00fclt\u00fcrel malzemelere uygulanmas\u0131 olarak do\u011fmu\u015ftur. K\u00fclt\u00fcrel \u00fcr\u00fcn\u00adleri yaln\u0131zca say\u0131lmay\u0131 bekleyen \u00fcr\u00fcnler olarak de\u011fil, okun\u00admas\u0131 gereken ‘metinler’ olarak ele almaktad\u0131r. Ve, bunun kar\u015f\u0131n olarak, yaz\u0131nsal \u00e7al\u0131\u015fmalar, yaz\u0131n \u00f6zel bir k\u00fclt\u00fcrel uygulama olarak incelendi\u011finde ve eserler di\u011fer s\u00f6ylemlerle ili\u015fkilendirildi\u011finde yarar sa\u011flayabilir. Kuram\u0131n etkisi ya\u00adz\u0131nsal eserlerin yan\u0131tlayabilece\u011fi soru erimini geni\u015fletmek ve kendi \u00e7a\u011flar\u0131n\u0131n fikirlerine kar\u015f\u0131 koymak ya da bunlar\u0131 karma\u015f\u0131k hale sokmak i\u00e7in kulland\u0131klar\u0131 \u00e7e\u015fitli yollara dik\u00adkatleri yo\u011funla\u015ft\u0131rmak olmu\u015ftur. Prensipte, k\u00fclt\u00fcrel \u00e7al\u0131\u015f\u00admalar, yaz\u0131n konusunu anlam kazand\u0131r\u0131c\u0131 uygulamalardan biri olarak incelemekte ve onun de\u011ferli k\u0131l\u0131nd\u0131\u011f\u0131 k\u00fclt\u00fcr rollerini incelemekte \u0131srarc\u0131 olmalar\u0131yla, yaz\u0131n inceleme\u00adsinin karma\u015f\u0131k bir metinler aras\u0131 olgu bi\u00e7iminde yo\u011funla\u015f\u00adt\u0131rabilirler.”<\/p>\n

Jonathan Culler, Yaz\u0131n Kuram\u0131, \u00e7ev. Hakan G\u00fcr, Dost Kitabevi Yay\u0131nlar\u0131, 2007 [1997], s. 65-71.<\/p>\n","protected":false},"excerpt":{"rendered":"

“Sigara ile Amerikal\u0131lar\u0131n ya\u011flarla tak\u0131nt\u0131s\u0131 konusunda yazan Frans\u0131zca profes\u00f6rleri; biseks\u00fcelli\u011fi \u00e7\u00f6z\u00fcmleyen Shakespeare uzmanlar\u0131; seri katiller \u00fczerinde \u00e7al\u0131\u015fan ger\u00e7eklik uzmanlar\u0131. Neler oluyor? Burada olan \u015fey 1990’larda sosyal alanda ger\u00e7ekle\u015fen temel bir etkinlik: ‘k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar.’ Baz\u0131 yaz\u0131n profe\u00ads\u00f6rleri Milton\u2019dan Madonna\u2019ya, Shakespeare\u2019den sudan dizilere y\u00f6nelmi\u015f, yaz\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131 tamamen terk etmi\u015f olabilir. Bunun yaz\u0131n kuram\u0131yla ili\u015fkisi nedir? Kuram, yaz\u0131nsal … Continue reading Culler, Yaz\u0131n Kuram\u0131 ve K\u00fclt\u00fcrel \u00c7al\u0131\u015fmalar<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[33,29,28,20],"tags":[280,281],"class_list":["post-1059","post","type-post","status-publish","format-standard","hentry","category-alinti","category-elestiri","category-kulturel-calismalar","category-sosyoloji","tag-jonathan-culler","tag-yazin-kurami"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-h5","jetpack-related-posts":[{"id":1480,"url":"https:\/\/yalpertem.com\/blog\/2018\/05\/14\/bloom-edebiyat-calismalari-okumanin-bugunu\/","url_meta":{"origin":1059,"position":0},"title":"Bloom, Edebiyat \u00c7al\u0131\u015fmalar\u0131 ve Okuman\u0131n Bug\u00fcn\u00fc","author":"yalpertem","date":"14 May 2018","format":false,"excerpt":"\u015eimdiye dek edebiyat ele\u015ftirileri, k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar, k\u00fclt\u00fcrel sermaye tart\u0131\u015fmalar\u0131, post-marksist veya post-yap\u0131salc\u0131 d\u00fc\u015f\u00fcn\u00fcrler vb. kanallar\u0131ndan a\u015fina oldu\u011fum g\u00f6r\u00fc\u015flerin b\u00fcy\u00fck k\u0131sm\u0131na bir kar\u015f\u0131 \u00e7\u0131k\u0131\u015f Harold Bloom'unki. \"\u0130ngiliz\/Amerikan Edebiyat\u0131\" e\u011fitiminde payla\u015f\u0131lan baz\u0131 g\u00f6r\u00fc\u015fler olsa gerek, ben oraya \u00e7ok a\u015fina olmad\u0131\u011f\u0131mdan \u015fa\u015f\u0131rd\u0131m. Bir kar\u015f\u0131 g\u00f6r\u00fc\u015f \u00e7etelesi olarak hat\u0131rda tutmak i\u00e7in buraya ge\u00e7irdim. Neil\u2026","rel":"","context":"In "genel"","block_context":{"text":"genel","link":"https:\/\/yalpertem.com\/blog\/category\/genel\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2018\/05\/harold-bloom-bat%C4%B1-kanonu-%C3%A7a%C4%9Flar%C4%B1n-ekolleri-ve-kitaplar%C4%B1-200x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":304,"url":"https:\/\/yalpertem.com\/blog\/2017\/09\/24\/baudrillard-kulturel-tuketim-uzerine\/","url_meta":{"origin":1059,"position":1},"title":"Baudrillard, K\u00fclt\u00fcrel T\u00fcketim \u00dczerine","author":"yalpertem","date":"24 September 2017","format":false,"excerpt":"\"Science et Vie\u00a0okumak bir t\u00fcr uzla\u015fman\u0131n [compromis] \u00fcr\u00fcn\u00fcd\u00fcr: ayr\u0131cal\u0131kl\u0131 k\u00fclt\u00fcre \u00f6zlem, ama ayr\u0131cal\u0131\u011f\u0131n reddi bi\u00e7imindeki savunmac\u0131 kar\u015f\u0131-g\u00fcd\u00fcyle birlikte (yani hem \u00fcst s\u0131n\u0131fa \u00f6zlem hem de kendi s\u0131n\u0131f konumunun yeniden olumlanmas\u0131). 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Oysa, koca bir d\u00f6nem, burjuva s\u0131n\u0131f\u0131n\u0131n utkunluk d\u00f6nemi boyunca, bi\u00e7im a\u015fa\u011f\u0131 a\u015fa\u011f\u0131 yukar\u0131 d\u00fc\u015f\u00fcnce pahas\u0131nayd\u0131; hi\u00e7 ku\u015fkusuz, d\u00fczenine, \u00f6rtmecesine \u00f6zen g\u00f6steriliyordu, ama yazar d\u00fczenekleri hi\u00e7bir yenilik saplant\u0131s\u0131na kap\u0131lmadan, el s\u00fcr\u00fclmeden aktar\u0131lan, \u00f6nceden olu\u015fmu\u015f bir ara\u00e7 kulland\u0131\u011f\u0131\u2026","rel":"","context":"In "al\u0131nt\u0131"","block_context":{"text":"al\u0131nt\u0131","link":"https:\/\/yalpertem.com\/blog\/category\/alinti\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2018\/04\/roland-barthes-yaz%C4%B1n%C4%B1n-s%C4%B1f%C4%B1r-derecesi-300x194.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":626,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/29\/gurbilek-1980lerde-baski-ozgurlesme-ve-tasra-uzerine\/","url_meta":{"origin":1059,"position":4},"title":"G\u00fcrbilek, 1980’lerde Bask\u0131, \u00d6zg\u00fcrle\u015fme ve Ta\u015fra \u00dczerine","author":"yalpertem","date":"29 November 2017","format":false,"excerpt":"\"1980'leri \u00f6nceki bask\u0131 d\u00f6nemlerinden ay\u0131ran, bu bask\u0131n\u0131n kar\u015f\u0131t\u0131yla birlikte, k\u00fclt\u00fcrel alanda bir \u00f6zg\u00fcrl\u00fck vaadiyle birlikte varolmas\u0131yd\u0131.Bu d\u00f6nemi yaln\u0131zca bask\u0131 kavram\u0131yla anlamaya \u00e7al\u0131\u015fman\u0131n zorlu\u011fu da burada: 80'ler bir yandan bu toplumda ya\u015fanm\u0131\u015f en sert bask\u0131 d\u00f6nemiydi, devlet \u015fiddetinin kendisini en \u00e7\u0131plak bi\u00e7imde hissettirdi\u011fi d\u00f6nemdi, ama bir yandan da bir k\u00fclt\u00fcrel \u00e7o\u011fulla\u015fmay\u0131,\u2026","rel":"","context":"In "al\u0131nt\u0131"","block_context":{"text":"al\u0131nt\u0131","link":"https:\/\/yalpertem.com\/blog\/category\/alinti\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2017\/11\/vitrinde-yasamak-nurdan-gurbilek-200x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":107,"url":"https:\/\/yalpertem.com\/blog\/2016\/12\/15\/gundelik-hayat-elestirileri-michael-gardiner\/","url_meta":{"origin":1059,"position":5},"title":"G\u00fcndelik Hayat Ele\u015ftirileri | Michael Gardiner","author":"yalpertem","date":"15 December 2016","format":false,"excerpt":"Uzun bir aradan sonra, sevgili hocalar\u0131m\u0131n \u00e7evirdi\u011fi bu kitap ile akademik metinlere d\u00f6nd\u00fcm. \u0130lk okudu\u011fum makalelerden olan \u015eerif Mardin\u2019in merkez-\u00e7evre makalesindekine benzer bir g\u00fc\u00e7l\u00fck \u00e7ektim yer yer (\u00f6zellikle zorlu Bakhtin k\u0131s\u0131mlar\u0131nda) fakat son bahiste tan\u0131\u015ft\u0131\u011f\u0131m Dorothy Smith ba\u015fta olmak \u00fczere, g\u00fcndelik hayat \u00fczerine d\u00fc\u015f\u00fcnm\u00fc\u015f, yazm\u0131\u015f, eylemi\u015f pek \u00e7ok ki\u015fiyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131ma\u2026","rel":"","context":"In "k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar"","block_context":{"text":"k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar","link":"https:\/\/yalpertem.com\/blog\/category\/kulturel-calismalar\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2016\/12\/0000000717616-11-min-194x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/1059","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/comments?post=1059"}],"version-history":[{"count":0,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/1059\/revisions"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=1059"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=1059"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=1059"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}