{"id":1617,"date":"2018-05-28T22:10:35","date_gmt":"2018-05-28T19:10:35","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=1617"},"modified":"2018-05-28T22:10:35","modified_gmt":"2018-05-28T19:10:35","slug":"williams-kultur-anahtar-sozcuklerden","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2018\/05\/28\/williams-kultur-anahtar-sozcuklerden\/","title":{"rendered":"Williams, K\u00fclt\u00fcr (Anahtar S\u00f6zc\u00fckler’den)"},"content":{"rendered":"

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”<\/p>\n

CULTURE [K\u00fclt\u00fcr, hars]<\/strong><\/p>\n

Culture \u0130ngiliz dilindeki en karma\u015f\u0131k iki \u00fc\u00e7 s\u00f6zc\u00fckten biri. K\u0131smen birka\u00e7 Avrupa dilindeki girift tarihsel geli\u015fiminden, fakat esasen birka\u00e7 ayr\u0131 entelekt\u00fcel disiplindeki ve birka\u00e7 ayr\u0131 ve de ba\u011fda\u015fmaz d\u00fc\u015f\u00fcnce sistemindeki \u00f6nemli kavramlar i\u00e7in kullan\u0131lmas\u0131ndan dolay\u0131 b\u00f6yledir.<\/p>\n

Yak\u0131nk\u00f6k Latince cultura’d\u0131r, o da k\u00f6k s\u00f6zc\u00fck colere<\/em>‘den gelir. Colere<\/em> bir dizi anlam ta\u015f\u0131rd\u0131: ikamet etmek, yeti\u015ftirmek, korumak, ibadetle onurland\u0131rmak. Bu anlamlar\u0131n bir k\u0131sm\u0131 sonunda ayr\u0131\u015ft\u0131, ger\u00e7i h\u00e2l\u00e2 t\u00fcremi\u015f adlarda zaman zaman \u00e7ak\u0131\u015f\u0131yorlar. B\u00f6ylece “ikamet” anlam\u0131 colonus<\/em> arac\u0131l\u0131\u011f\u0131yla colony<\/em>‘ye [s\u00f6m\u00fcrge] d\u00f6n\u00fc\u015ft\u00fc. “\u0130badetle onurland\u0131rmak”, cultus<\/em> \u00fczerinden cult<\/em>‘a [inan\u00e7, tap\u0131nma] d\u00f6n\u00fc\u015ft\u00fc. Cultura<\/em>, Cicero’da oldu\u011fu \u00fczere, cultura animi<\/em>‘yi kapsayacak bi\u00e7imde, yeti\u015ftirme veya bakma anlamlar\u0131n\u0131 kazand\u0131, ger\u00e7i orta\u00e7a\u011fda ikincil onur ve tapma anlam\u0131 da olacakt\u0131 (kr\u015fl. Caxton’da (1483) “tapma” olarak \u0130ngilizce’de culture). Cultura<\/em>‘n\u0131n Frans\u0131zca bi\u00e7imleri, o g\u00fcnden bu yana kendi \u00f6zel anlam\u0131n\u0131 geli\u015ftiren eski Frans\u0131zca couture<\/em> ve 15. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda \u0130ngilizce’ye ge\u00e7en culture<\/em> idi. Temel anlam\u0131 \u00e7ift\u00e7ilik, do\u011fal b\u00fcy\u00fcmenin g\u00f6zetilmesiydi.<\/p>\n

Culture ilk kullan\u0131mlar\u0131n\u0131n t\u00fcm\u00fcnde bir s\u00fcrecin ad\u0131yd\u0131: bir \u015feyin, \u00f6zellikle ekinler ve hayvanlar\u0131n bak\u0131m\u0131. \u0130kincil coulter<\/em> -sabankula\u011f\u0131-, Latince culter<\/em> -sabankula\u011f\u0131- eski \u0130ngilizce culter<\/em>‘dan \u0130ngilizce yaz\u0131m de\u011fi\u015fkeleri culter<\/em>, colter<\/em>, coulter<\/em> ve ta 17. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda culture’a (Webster, Duchess of Malfi<\/em>, III, ii: “hot burning cultures” [alev alev yanan sabankulaklar\u0131]) dek farkl\u0131 bir dilsel rota izlemi\u015fti. E\u011fretilemeyle bir sonraki \u00f6nemli anlam a\u015famas\u0131na ge\u00e7i\u015f i\u00e7in daha ileri bir temel sa\u011flam\u0131\u015ft\u0131r bu. 16. y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndan itibaren do\u011fal b\u00fcy\u00fcmenin g\u00f6zetilmesi insan geli\u015fimi s\u00fcrecini i\u00e7ine alacak bi\u00e7imde geni\u015fletilmi\u015fti ve, \u00e7ift\u00e7ilikteki \u00f6zg\u00fcn anlam\u0131n\u0131n yan\u0131 ba\u015f\u0131nda, 18. y\u00fczy\u0131l\u0131n sonlar\u0131 ve 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131na kadar temel anlam\u0131 buydu. B\u00f6ylece More: “to the culture and profit of their minds”; Bacon: “the culture and manurance of minds” (1605); Hobbes: “a culture of their minds” (1651); Johnson: “she neglected the culture of understanding” (1759) diye yazacakt\u0131. Bu geli\u015fimin \u00e7e\u015fitli noktalar\u0131nda iki can al\u0131c\u0131 de\u011fi\u015fim ger\u00e7ekle\u015fti: birincisi, insan bak\u0131m\u0131n\u0131 do\u011frudan hale getiren e\u011fretilemeye belli derecede al\u0131\u015fma; ikincisi, s\u00f6zc\u00fc\u011f\u00fcn soyut bi\u00e7imde ta\u015f\u0131yaca\u011f\u0131 genel bir s\u00fcreci i\u00e7ine alacak bi\u00e7imde \u00f6zel s\u00fcre\u00e7lerin geni\u015fletilmesi. Ba\u011f\u0131ms\u0131z isim olarak culture, karma\u015f\u0131k modern tarihine i\u015fte bu ikinci geli\u015fmeden ba\u015flad\u0131 ku\u015fkusuz, fakat de\u011fi\u015fim s\u00fcreci \u00f6ylesine kar\u0131\u015f\u0131k ve anlam gizillikleri \u00f6ylesine yak\u0131nd\u0131r ki, kesin bir tarih vermek m\u00fcmk\u00fcn de\u011fildir. Ba\u011f\u0131ms\u0131z bir s\u00f6zc\u00fck, soyut bir s\u00fcre\u00e7 ya da b\u00f6ylesi bir s\u00fcrecin \u00fcr\u00fcn\u00fc olarak culture<\/em>, 18. y\u00fczy\u0131l\u0131n sonlar\u0131ndan \u00f6nce \u00f6nemli de\u011fildir ve ancak 19. y\u00fczy\u0131l\u0131n ortalar\u0131ndan itibaren yayg\u0131nl\u0131k kazan\u0131r. Fakat bu geli\u015fmenin ilk a\u015famalar\u0131 birdenbire ortaya \u00e7\u0131kmam\u0131\u015ft\u0131r. Milton’da, The Readie and Easie Way to Establish a Free Commonwealth<\/em>‘\u0131n g\u00f6zden ge\u00e7irilmi\u015f ikinci bask\u0131s\u0131nda (1660), ilgin\u00e7 bir kullan\u0131m vard\u0131r: “spread much more Knowledg and Civility, yea, Religion, through all parts of the Land, by communicating the natural heat of Govemment and Culture more distributively to all extreme parts, which now lie num and neglected.” [Evet, \u00e7ok daha fazla Bilgi ve Medeniyet, ve Din yay\u0131lmal\u0131, \u00dclke’nin her yan\u0131na. Y\u00f6netim ve K\u00fclt\u00fcr’\u00fcn do\u011fal \u0131s\u0131s\u0131, \u015fimdi dilsiz ve bak\u0131ms\u0131z yatan, en uzak k\u00f6\u015felere kadar, daha e\u015fit bi\u00e7imde da\u011f\u0131lmal\u0131d\u0131r.] Burada e\u011fretilemeli anlam (“do\u011fal \u0131s\u0131”) h\u00e2l\u00e2 mevcut gibidir ve normal olarak culture<\/strong>‘\u0131n olmas\u0131n\u0131 bekleyece\u011fimiz bir yerde 19. y\u00fczy\u0131lda h\u00e2l\u00e2 civility (kr\u015fl. CIVILIZATION) yaz\u0131l\u0131d\u0131r. Yine de “government and culture”\u0131 \u00e7ok modern bir anlamda okuyabiliriz. Milton, b\u00fct\u00fcn savunusunun gidi\u015fat\u0131ndan anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla, genel bir toplumsal s\u00fcre\u00e7 \u00fcst\u00fcne yaz\u0131yor ve geli\u015fimin belli bir a\u015famas\u0131d\u0131r bu. 18. y\u00fczy\u0131l \u0130ngiltere’sinde, cultivation<\/strong> ve cultivated<\/strong> bu anlamda daha yayg\u0131n kullan\u0131lmas\u0131na ra\u011fmen, bu genel s\u00fcre\u00e7 belli s\u0131n\u0131f \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 da kazand\u0131. Fakat 1730 tarihli bir mektupta (Killala Piskoposu’ndan Bayan Clayton’a; al\u0131nt\u0131layan Plumb, England in the Eighteenth Century<\/em>) bu anlam a\u00e7\u0131kt\u0131r: “it has not been customary for persons of either birth or culture to breed up their children to the Church”. [Ne soylular ne de okumu\u015f s\u0131n\u0131f, \u00e7ocuklar\u0131n\u0131 Kilise i\u00e7in yeti\u015ftirmeyi adet edinmi\u015ftir] Akenside (Pleasures of Imagination<\/em>, 1744) \u015f\u00f6yle yazacakt\u0131: “…nor purple state nor culture can bestow”. [ne imparatorluk erguvan\u0131 ne de k\u00fclt\u00fcr\u00fcn ba\u011f\u0131\u015flayaca\u011f\u0131…] Wordsworth ise “where grace of culture hath been utterly unknown” [e\u011fitimin l\u00fctfunun hi\u00e7 bilinmedi\u011fi yerde] (1805) ve Jane Austen da (Em\u00adma<\/em>, 1816) “every advantage of discipline and culture” diye yazacakt\u0131.<\/p>\n

B\u00f6ylece culture<\/strong>‘\u0131n \u0130ngilizce’de yeni bir toplumsal ve entelekt\u00fcel hareketin belirleyici etkilerinden \u00f6nce, modern anlamlar\u0131ndan kimilerine do\u011fru geli\u015fti\u011fi a\u00e7\u0131kt\u0131r. Fakat bu hareket i\u00e7inde, 18. y\u00fczy\u0131l\u0131n sonlar\u0131 ve 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda, geli\u015fimini izlemek i\u00e7in, di\u011fer dillerdeki ve \u00f6zellikle Almanca’daki geli\u015fmelere de bakmam\u0131z gerek.<\/p>\n

Frans\u0131zca, 18. y\u00fczy\u0131la dek, culture<\/strong>, \u0130ngilizce kullan\u0131mda kaydedildi\u011fi \u00fczere, yeti\u015ftirilen maddeyi anlatan bir dilbilgisel bi\u00e7imle birlikte kullan\u0131l\u0131yordu. Ba\u011f\u0131ms\u0131z bir isim olarak zaman zaman kullan\u0131l\u0131\u015f\u0131 18. y\u00fczy\u0131l\u0131n ortalar\u0131na kadar gider, yani \u0130ngilizce’ deki benzer seyrek kullan\u0131mlar\u0131n \u00e7ok daha ertesine. Ba\u011f\u0131ms\u0131z isim civilization<\/em> [uygarl\u0131k] da 18. y\u00fczy\u0131l\u0131n ortalar\u0131nda \u00e7\u0131kt\u0131; culture<\/strong>‘la ili\u015fkisi o g\u00fcnden bu yana \u00e7ok karma\u015f\u0131kt\u0131r (kr\u015fl. CIVILIZATION ve a\u015fa\u011f\u0131daki tart\u0131\u015fma). Almanca’da bu noktada \u00f6nemli bir geli\u015fme g\u00f6r\u00fcld\u00fc: Frans\u0131zca’dan \u00f6d\u00fcn\u00e7 al\u0131nm\u0131\u015ft\u0131 ve \u00f6nce (18. y\u00fczy\u0131l\u0131n sonlar\u0131) Cultur<\/em>, sonra 19. y\u00fczy\u0131ldan itibaren Kultur<\/em> diye yaz\u0131lacakt\u0131. Temel anlam\u0131 h\u00e2l\u00e2 civilization<\/em>‘un e\u015fanlaml\u0131s\u0131yd\u0131: birinci olarak, “civilized” [uygarla\u015fm\u0131\u015f] ya da “cultivated” [k\u00fclt\u00fcrl\u00fc] olmaya dair genel bir s\u00fcrece\u00a0ili\u015fkin soyut bir anlamda; ikinci olarak, insan\u0131n sek\u00fcler geli\u015fme s\u00fcrecinin tan\u0131m\u0131 olarak, 18. y\u00fczy\u0131l\u0131n pop\u00fcler evrensel tarihlerinde, Ayd\u0131nlanma tarih\u00e7ileri taraf\u0131ndan civilization’u anlatmak i\u00e7in kurulmu\u015f olan anlam. Herder’de belirleyici bir kullan\u0131m de\u011fi\u015fikli\u011fi g\u00f6r\u00fclecekti. Bitiremedi\u011fi Ideas on the Philosophy of the History of Mankind<\/em>‘da (1784-91) Cultur<\/em>‘den \u015f\u00f6yle s\u00f6z ediyor: “bundan daha belirsiz bir s\u00f6zc\u00fck, b\u00fct\u00fcn uluslar ve d\u00f6nemlere uygulanmas\u0131ndan daha aldat\u0131c\u0131 bir \u015fey yoktur”. “Civilization” ya da “culture”\u0131n -insanl\u0131\u011f\u0131n tarihsel \u00f6z-geli\u015fiminin- \u015fimdilerde \u00e7izgisel dedi\u011fimiz, 18. y\u00fczy\u0131l Avrupa k\u00fclt\u00fcr\u00fcn\u00fcn y\u00fcksek ve egemen noktas\u0131na ula\u015ft\u0131\u011f\u0131 bir s\u00fcre\u00e7 olarak evrensel tarihlerin kabul edilmesine kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131. Asl\u0131nda yery\u00fcz\u00fcn\u00fcn d\u00f6rt bir yerinin Avrupa’ya boyun e\u011fdirilmesine kar\u015f\u0131 \u00e7\u0131k\u0131yordu:<\/p>\n

\u00c7a\u011flar boyunca can veren, yery\u00fcz\u00fcn\u00fcn d\u00f6rt bir yan\u0131ndaki insanlar, siz yaln\u0131zca k\u00fcllerinizle topra\u011f\u0131 beslemek i\u00e7in, en sonunda nesliniz Avrupa k\u00fclt\u00fcr\u00fc taraf\u0131ndan mutlu edilsinler diye ya\u015famad\u0131n\u0131z. \u00dcst\u00fcn Avrupa k\u00fclt\u00fcr\u00fc anlay\u0131\u015f\u0131n\u0131n ta kendisi Do\u011fa’n\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fcne apa\u00e7\u0131k bir hakarettir.<\/span><\/p>\n

Dolay\u0131s\u0131yla “k\u00fclt\u00fcrler”den s\u00f6z etmek gerekti\u011fini: farkl\u0131 uluslar ve d\u00f6nemlerin \u00f6zg\u00fcl ve de\u011fi\u015fken k\u00fclt\u00fcrlerinden, ayn\u0131 zamanda belli bir ulus i\u00e7indeki toplumsal ve ekonomik gruplar\u0131n \u00f6zg\u00fcl ve de\u011fi\u015fken k\u00fclt\u00fcrlerinden de s\u00f6z etmek gerekti\u011fini savunuyordu. Romantik hareket i\u00e7inde, bu anlam ortodoks ve egemen “civilization<\/em>“a bir alternatif olarak b\u00fcy\u00fck \u00f6l\u00e7\u00fcde geli\u015ftirildi. \u0130lkin ulusal ve geleneksel k\u00fclt\u00fcrleri, yeni folk-culture<\/strong> [halk k\u00fclt\u00fcr\u00fc] (kr\u015fl. FOLK) kavram\u0131 da dahil olmak \u00fczere, vurgulamak i\u00e7in kullan\u0131ld\u0131. O s\u0131ralar ortaya \u00e7\u0131kan yeni uygarl\u0131\u011f\u0131n “MECHANICAL” [mekanik] (bkz. bu madde) niteli\u011fi olarak g\u00f6r\u00fclen \u015feye sald\u0131rmak i\u00e7in kullan\u0131lacakt\u0131 sonralar\u0131. “\u0130nsani” ile “maddi” geli\u015fim aras\u0131nda ayr\u0131m yapmak i\u00e7in kullan\u0131l\u0131yordu. Bu d\u00f6nemde \u00e7ok s\u0131k\u00e7a oldu\u011fu \u00fczere, siyasal olarak, radikalizm ile tepki aras\u0131nda yalpal\u0131yordu ve \u00e7o\u011funlukla da, b\u00fcy\u00fck toplumsal de\u011fi\u015fimin karga\u015fas\u0131 i\u00e7inde, her ikisinden de \u00f6\u011feleri kayna\u015ft\u0131r\u0131yordu. (\u0130\u015flerin iyice kar\u0131\u015fmas\u0131na neden olmas\u0131na ra\u011fmen, ayn\u0131 ayr\u0131m\u0131n, \u00f6zellikle “maddi” ve “manevi” geli\u015fim aras\u0131ndaki ayr\u0131m\u0131n, von Humboldt ve ba\u015fkalar\u0131 taraf\u0131ndan, ta 1900’lere kadar, terimler terse \u00e7evrilerek, yani culture<\/strong> maddi ve civilization<\/em> manevi olacak bi\u00e7imde, yap\u0131ld\u0131\u011f\u0131n\u0131 da eklemek gerek.)<\/p>\n

\u00d6te yandan, Almanya’ da 1840’lardan itibaren, Kultur<\/em> tam da 18. y\u00fczy\u0131l tarihlerinde civilization<\/em>‘un kullan\u0131lm\u0131\u015f oldu\u011fu anlamda kullan\u0131l\u0131yordu. Belirleyici olan yenilik G. F. Klemm’in yaban\u0131ll\u0131ktan evcille\u015fmeye ve \u00f6zg\u00fcrl\u00fc\u011fe insan\u0131n geli\u015fiminin izini s\u00fcren Allgemeine Kulturgeschichte der Menscheit<\/em>‘\u0131d\u0131r -“\u0130nsan\u0131n Genel K\u00fclt\u00fcrel Tarihi” (1843-52). Her ne kadar Amerikal\u0131 antropolog Morgan, benzer a\u015famalar\u0131n izini s\u00fcrerek “Ancient Society<\/em>“yi [eski toplum] Civilization<\/em>‘\u0131n doruk noktas\u0131 olarak kulland\u0131ysa da, Klemm’in y\u00fckledi\u011fi anlam varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc ve \u0130ngilizce’de Tylor taraf\u0131ndan do\u011frudan do\u011fruya kullan\u0131ld\u0131- Primitive Culture<\/em> (1870). Modern toplum bilimlerindeki ba\u015fat anlam\u0131 i\u015fte bu g\u00f6nderim \u00e7izgisi i\u00e7inde izlenmelidir.<\/p>\n

S\u00f6zc\u00fc\u011f\u00fcn modern geli\u015fiminin ve kullan\u0131m\u0131n\u0131n karma\u015f\u0131kl\u0131\u011f\u0131 ancak bundan sonra anla\u015f\u0131labilir. \u015eimdiki “\u015feker pancar\u0131 k\u00fclt\u00fcr\u00fc” \u00f6rne\u011findeki fiziksel s\u00fcrecin ya da 1880’lerden bu yana bakteriyolojideki uzmanla\u015fm\u0131\u015f fiziksel uygulaman\u0131n, “vir\u00fcs k\u00fclt\u00fcr\u00fc”, birebir s\u00fcreklili\u011fine dayal\u0131 olan anlam\u0131 art\u0131k kolayca ay\u0131rt edebiliyoruz. Fakat bir kez fiziksel g\u00f6ndergenin \u00f6tesine ge\u00e7tik mi, \u00fc\u00e7 geni\u015f, etkin kullan\u0131m kategorisi kabul etmemiz gerekir. Bunlar\u0131n ikisinin kayna\u011f\u0131n\u0131 zaten ele ald\u0131k: (i) 18. y\u00fczy\u0131ldan itibaren zihinsel, manevi ve estetik geli\u015fime ili\u015fkin genel bir s\u00fcreci anlatan ba\u011f\u0131ms\u0131z ve soyut ad; (ii) ister \u00f6zg\u00fcl ister genel bi\u00e7imde kullan\u0131ls\u0131n, Herder’den Klemm’e dek, gerek bir halk\u0131n, d\u00f6nemin, grubun gerekse genel olarak insanl\u0131\u011f\u0131n belli bir ya\u015fama bi\u00e7imini anlatan ba\u011f\u0131ms\u0131z ad. Fakat entelekt\u00fcel ve \u00f6zellikle sanatsal etkinli\u011fin \u00fcr\u00fcnleri ve uygulamalar\u0131n\u0131 anlatan ba\u011f\u0131ms\u0131z ve soyut ad\u0131 da (iii) olarak kabul etmemiz gerekir. \u015eu anda en yayg\u0131n kullan\u0131m bu gibi g\u00f6r\u00fcnmektedir: culture<\/strong> m\u00fczik, edebiyat, resim ve heykel, tiyatro ve filmdir. Ministry of Culture<\/strong> [K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131], bazen felsefe, akademi ve tarihi de katarak, bu \u00f6zg\u00fcl etkinliklere g\u00f6nderme yapar. Bu kullan\u0131m, (iii), asl\u0131nda g\u00f6rece ge\u00e7 ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Tam olarak tarihini belirlemek g\u00fc\u00e7, \u00e7\u00fcnk\u00fc k\u00f6keni itibariyle anlam (i)’in bir uygulamas\u0131d\u0131r: zihinsel, manevi ve estetik geli\u015fime ili\u015fkin genel bir s\u00fcre\u00e7 d\u00fc\u015f\u00fcncesi, bunu temsil eden ve destekleyen \u00fcr\u00fcnler ve uygulamalara y\u00f6neltilir ve asl\u0131nda aktar\u0131l\u0131r. Fakat ayn\u0131 zamanda daha \u00f6nceki s\u00fcre\u00e7 anlam\u0131ndan geli\u015fmi\u015ftir; kr\u015fl. “progressive culture of fine arts” [g\u00fczel sanatlar\u0131n ilerici k\u00fclt\u00fcr\u00fc], Millar, Historical View of the English Government<\/em>, IV, 314 (1812). \u0130ngilizce’de (i) ve (iii) h\u00e2l\u00e2 yak\u0131nd\u0131r; bazen, i\u00e7 nedenlerle, Arnold’\u0131n Culture and Anarchy<\/em>‘sinde (1867) oldu\u011fu \u00fczere birbirinden ayr\u0131lamaz ; oysa anlam (ii) \u00e7ok a\u00e7\u0131k bi\u00e7imde Tylor taraf\u0131ndan, Primitive Culture<\/em> (1870), Klemm’in izinden giderek \u0130ngilizce’ye sokuldu. (iii)’\u00fcn \u0130ngilizce’deki belirleyici geli\u015fimi 19. y\u00fczy\u0131l\u0131n sonlar\u0131nda ve 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndayd\u0131.<\/p>\n

S\u00f6zc\u00fc\u011f\u00fcn bu karma\u015f\u0131k ve hala etkin tarihi kar\u015f\u0131s\u0131nda, kolay olan\u0131 bir tek “do\u011fru”, “uygun” ya da “bilimsel” anlam se\u00e7ip di\u011ferlerini belirsiz ya da kar\u0131\u015f\u0131k diye bir yana b\u0131rakarak tepki g\u00f6stermektir. Bu tepkinin bir \u00f6rne\u011fi Kroeber ve Kluckhohn’un \u00e7ok ba\u015far\u0131l\u0131 \u00e7al\u0131\u015fmalar\u0131nda bile g\u00f6r\u00fcl\u00fcr: Culture: a Critical Review of Concepts and Definitions<\/em>, burada Kuzey Amerika antropolojisindeki kullan\u0131m asl\u0131nda \u00f6l\u00e7\u00fc olarak al\u0131nm\u0131\u015ft\u0131r. Belli bir \u00e7al\u0131\u015fma alan\u0131nda, kavramsal kullan\u0131m\u0131n a\u00e7\u0131kl\u0131\u011fa kavu\u015fturulmas\u0131 gerekti\u011fi a\u00e7\u0131kt\u0131r. Fakat genel olarak anlam \u00e7ak\u0131\u015fmas\u0131 ve yelpazesidir \u00f6nemli olan. Anlam karma\u015fas\u0131 genel insan geli\u015fimi ile belli bir a\u015fama bi\u00e7imi aras\u0131ndaki, her ikisiyle sanat ve zihin \u00fcr\u00fcnleri ve uygulamalar\u0131 aras\u0131ndaki ili\u015fkilere de\u011fgin karma\u015f\u0131k bir savunuyu g\u00f6sterir. Arkeoloji ve cultural anthropology<\/em>‘deki culture<\/strong> veya culture<\/strong>‘a yap\u0131lan g\u00f6ndermelerin \u00f6ncelikle material<\/em> [maddi] \u00fcretimi anlat\u0131yorken, tarih ve cultural studies<\/em>‘de g\u00f6ndermenin \u00f6ncelikle g\u00f6stergesel<\/em> ya da simgesel<\/em> dizgelere olmas\u0131 \u00f6zellikle ilgin\u00e7tir. Son zamanlardaki baz\u0131 tart\u0131\u015fmalarda -kr\u015fl. benim Culture<\/em>– kar\u015f\u0131tla\u015ft\u0131r\u0131lmas\u0131 de\u011fil de ili\u015fkilendirilmesi gerekti\u011fi \u00f6ne s\u00fcr\u00fclen “maddi” ve “simgesel” \u00fcretim aras\u0131ndaki ili\u015fkiler gibi merkezi bir sorunu \u00e7o\u011fu zaman kar\u0131\u015ft\u0131r\u0131r, ama daha \u00e7ok da gizler. Bu karma\u015f\u0131k savunu i\u00e7inde, \u00e7ak\u0131\u015fan konumlar\u0131n yan\u0131 s\u0131ra \u00f6z\u00fcnde kar\u015f\u0131t konumlar da var; tahmin edilece\u011fi \u00fczere \u00e7\u00f6z\u00fclmemi\u015f sorular ve karma kar\u0131\u015f\u0131k yan\u0131tlar da bulunuyor. Fakat bu tart\u0131\u015fmalar ve sorular s\u00f6zc\u00fc\u011f\u00fcn var olan kullan\u0131m\u0131na indirgeyerek \u00e7\u00f6z\u00fclemez. \u0130ngilizce’den ba\u015fka dillerde, ki \u00f6nemli \u00f6l\u00e7\u00fcde de\u011fi\u015fkenlik vard\u0131r, s\u00f6zc\u00fc\u011f\u00fcn de\u011fi\u015fik bi\u00e7imlerinin kullan\u0131mlar\u0131yla da ilgilidir bu nokta. Antropolojik kullan\u0131m Alman, \u0130skandinav ve Slav dil gruplar\u0131nda yayg\u0131nd\u0131r, fakat belirgin bi\u00e7imde sanat ve bilgi anlamlar\u0131na, \u0130talyanca ve Frans\u0131zca’da genel bir insan geli\u015fimi s\u00fcrecine ba\u011fl\u0131d\u0131r. Tek bir dilin i\u00e7inde oldu\u011fu kadar diller aras\u0131nda da, anlam ve g\u00f6nderim yelpazesi ve karma\u015f\u0131kl\u0131\u011f\u0131 hem entelekt\u00fcel konum farkl\u0131l\u0131\u011f\u0131 hem de kimi bulan\u0131kl\u0131k ya da \u00e7ak\u0131\u015fmalar\u0131 g\u00f6sterir. Hangi t\u00fcrden olursa olsun bu de\u011fi\u015fkenlikler, bu karma\u015f\u0131k s\u00f6zc\u00fc\u011f\u00fcn imledi\u011fi etkinlikler, ili\u015fkiler ve s\u00fcre\u00e7lere ili\u015fkin alternatif bak\u0131\u015flar i\u00e7eriyorlar hi\u00e7 ku\u015fkusuz. Yani karma\u015f\u0131kl\u0131k, sonu\u00e7ta s\u00f6zc\u00fckte de\u011fil kullan\u0131m de\u011fi\u015fkenliklerinin g\u00f6sterdi\u011fi sorunlardad\u0131r.<\/p>\n

Baz\u0131 ili\u015fkili ve t\u00fcremi\u015f s\u00f6zc\u00fcklere de bakmak gerekir. Cultivation<\/strong> [tar\u0131m, k\u00fclt\u00fcr] ve cultivated<\/strong> [i\u015flenmi\u015f, k\u00fclt\u00fcrl\u00fc ] 17. y\u00fczy\u0131lda fiziksel olandan toplumsal veya e\u011fitimsel olana do\u011fru ayn\u0131 e\u011fretilemeli geni\u015flemeyi ya\u015fad\u0131lar ve 18. y\u00fczy\u0131lda \u00f6zellikle \u00f6nemliydiler. Coleridge, uygarl\u0131kla k\u00fclt\u00fcr aras\u0131nda 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131na \u00f6zg\u00fc klasik bir ayr\u0131m yaparak, \u015f\u00f6yle yazm\u0131\u015ft\u0131 (1830): “the permanent distinction, and occasional contrast, between cultivation and civilization” [k\u00fclt\u00fcrle uygarl\u0131k aras\u0131ndaki s\u00fcrekli ayr\u0131m ve zaman zaman ortaya \u00e7\u0131kan kar\u015f\u0131tl\u0131k]. Bu anlam\u0131yla isim, asl\u0131nda ortadan kalkt\u0131, fakat s\u0131fat bi\u00e7imi hala bir hayli yayg\u0131n, \u00f6zellikle davran\u0131\u015flar ve be\u011feniler konusunda. \u00d6nemli bir s\u0131fat olan cultural<\/strong> 1870’lere kadar gider; 1890’lardan sonra yayg\u0131nla\u015fm\u0131\u015f gibidir. Ancak sanatsal, entelekt\u00fcel veya antropolojik anlamlar\u0131yla ba\u011f\u0131ms\u0131z ad\u0131n a\u015fina olmas\u0131yla birlikte, s\u00f6zc\u00fck modern anlam\u0131yla kullan\u0131labilmi\u015ftir. \u0130ngilizce’de culture<\/strong> s\u00f6zc\u00fc\u011f\u00fcne d\u00fc\u015fmanl\u0131k Amold’\u0131n g\u00f6r\u00fc\u015fleri \u00e7evresindeki tart\u0131\u015fmaya kadar gider. 19. y\u00fczy\u0131l\u0131n sonlar\u0131 ve 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda, aesthete<\/em> ve AESTHETIC’e (bkz. bu madde) duyulan benzer bir d\u00fc\u015fmanl\u0131kla ili\u015fki i\u00e7inde g\u00fc\u00e7 kazanm\u0131\u015ft\u0131r.\u00a0S\u0131n\u0131f ayr\u0131m\u0131yla ili\u015fkisi culchah<\/em> gibi taklit bir s\u00f6zc\u00fck \u00fcretmi\u015ftir. Kultur<\/em> propagandas\u0131na ba\u011fl\u0131 olarak 1914-18 sava\u015f\u0131 s\u0131ras\u0131nda ve sonras\u0131nda Almanya kar\u015f\u0131t\u0131 duygularla kesi\u015fen bir d\u00fc\u015fmanl\u0131k alan\u0131 da vard\u0131. Merkez\u00ee d\u00fc\u015fmanl\u0131k alan\u0131 varl\u0131\u011f\u0131n\u0131 korumu\u015f ve bunun bir \u00f6\u011fesi son zamanlardaki Amerikan \u0130ngilizcesi’ne \u00f6zg\u00fc culture<\/strong>–vulture<\/strong> [k\u00fclt\u00fcr d\u00fc\u015fk\u00fcn\u00fc] ifadesiyle vurgulanm\u0131\u015ft\u0131r. Neredeyse b\u00fct\u00fcn d\u00fc\u015fmanl\u0131\u011f\u0131n (tek istisnas\u0131 ge\u00e7ici Almanya kar\u015f\u0131t\u0131 \u00e7a\u011fr\u0131\u015f\u0131md\u0131r) daha \u00fcst\u00fcn bilgi (kr\u015fl. INTELLECTUAL ad\u0131), incelik iddialar\u0131, “y\u00fcksek” sanat (culture<\/strong>) ile pop\u00fcler sanat ve e\u011flence aras\u0131ndaki ayr\u0131mlar\u0131 kapsayan kullan\u0131mlarla ba\u011flant\u0131l\u0131 olmas\u0131 anlaml\u0131d\u0131r. B\u00f6ylece ger\u00e7ek bir toplumsal tarihi ve \u00e7ok g\u00fc\u00e7, karma\u015f\u0131k bir toplumsal ve k\u00fclt\u00fcrel geli\u015fim a\u015famas\u0131n\u0131 kayda ge\u00e7irir. Culture<\/strong>, cultural<\/strong> ve sub-culture<\/strong> [altk\u00fclt\u00fcr] (ay\u0131rt edilebilen daha k\u00fc\u00e7\u00fck bir grubun k\u00fclt\u00fcr\u00fc) gibi olu\u015fumlar\u0131n gitgide geni\u015fleyen toplumsal ve antropolojik kullan\u0131m\u0131n\u0131n, belli alanlar d\u0131\u015f\u0131nda (\u00f6zelikle pop\u00fcler e\u011flence) ya d\u00fc\u015fmanl\u0131\u011f\u0131 ve ona ba\u011fl\u0131 tedirginlik ve utanc\u0131 ortadan kald\u0131rm\u0131\u015f ya da asl\u0131nda azaltm\u0131\u015f olmas\u0131 ilgin\u00e7tir. Culturalism<\/em>‘in son zamanlarda, toplumsal \u00e7\u00f6z\u00fcmlemede structuralism<\/em>‘e [yap\u0131salc\u0131l\u0131k] y\u00f6ntemsel bir kar\u015f\u0131tl\u0131\u011f\u0131 anlatmak \u00fczere kullan\u0131lmas\u0131 \u00f6nceki g\u00fc\u00e7l\u00fcklerin bir k\u0131sm\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr, d\u00fc\u015fmanl\u0131\u011f\u0131 da her zaman ortadan kald\u0131rmaz.<\/p>\n

”<\/p>\n

Raymond Williams, Anahtar S\u00f6zc\u00fckler: K\u00fclt\u00fcr ve Toplumun S\u00f6zcarl\u0131\u011f\u0131, \u00e7ev. Sava\u015f K\u0131l\u0131\u00e7, \u0130leti\u015fim Yay\u0131nlar\u0131, 2012 [1976], 5. bas\u0131m, s. 105-12.<\/p>\n","protected":false},"excerpt":{"rendered":"

” CULTURE [K\u00fclt\u00fcr, hars] Culture \u0130ngiliz dilindeki en karma\u015f\u0131k iki \u00fc\u00e7 s\u00f6zc\u00fckten biri. K\u0131smen birka\u00e7 Avrupa dilindeki girift tarihsel geli\u015fiminden, fakat esasen birka\u00e7 ayr\u0131 entelekt\u00fcel disiplindeki ve birka\u00e7 ayr\u0131 ve de ba\u011fda\u015fmaz d\u00fc\u015f\u00fcnce sistemindeki \u00f6nemli kavramlar i\u00e7in kullan\u0131lmas\u0131ndan dolay\u0131 b\u00f6yledir. Yak\u0131nk\u00f6k Latince cultura’d\u0131r, o da k\u00f6k s\u00f6zc\u00fck colere‘den gelir. Colere bir dizi anlam ta\u015f\u0131rd\u0131: ikamet … Continue reading Williams, K\u00fclt\u00fcr (Anahtar S\u00f6zc\u00fckler’den)<\/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":[1],"tags":[435,434,433],"class_list":["post-1617","post","type-post","status-publish","format-standard","hentry","category-genel","tag-anahtar-kelimeler","tag-kultur","tag-raymond-williams"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-q5","jetpack-related-posts":[{"id":1150,"url":"https:\/\/yalpertem.com\/blog\/2018\/03\/26\/blanchot-yabanci-surgun-kamp\/","url_meta":{"origin":1617,"position":0},"title":"Blanchot, Yabanc\u0131-S\u00fcrg\u00fcn-Kamp","author":"yalpertem","date":"26 March 2018","format":false,"excerpt":"\"Camus onu \"bildik\" k\u0131laca\u011f\u0131 i\u00e7in hemen tan\u0131d\u0131\u011f\u0131m izlektir bu; yani onun imledi\u011fi \u015feyin kar\u015f\u0131t\u0131, birka\u00e7 y\u0131l sonra, ilk s\u00f6zc\u00fcklerden itibaren g\u00f6sterilir: \"Yabanc\u0131.\" Yabanc\u0131 kimdir? Burada yeterli bir tan\u0131m yoktur. D\u0131\u015far\u0131dan gelir. \u0130yi kar\u015f\u0131lan\u0131r, ama tabi olamayaca\u011f\u0131 ve onu her \u015fekilde -\u00f6l\u00fcm\u00fcn e\u015fi\u011finde- s\u0131nava \u00e7eken kurallara g\u00f6re. Kendisi, bundan \"ahlak\"\u0131 \u00e7\u0131karacak\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\/03\/maurice-blanchot-sonradan-sonsuz-yineleme-184x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":530,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/19\/gurbuz-sikinti-gezinti-uzerine\/","url_meta":{"origin":1617,"position":1},"title":"G\u00fcrb\u00fcz, S\u0131k\u0131nt\u0131 ve Gezinti \u00dczerine","author":"yalpertem","date":"19 November 2017","format":false,"excerpt":"\"Vakit ge\u00e7irmek \u00e7ok zor de\u011fil. 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