{"id":626,"date":"2017-11-29T21:30:58","date_gmt":"2017-11-29T19:30:58","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=626"},"modified":"2022-10-16T02:08:58","modified_gmt":"2022-10-16T00:08:58","slug":"gurbilek-1980lerde-baski-ozgurlesme-ve-tasra-uzerine","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2017\/11\/29\/gurbilek-1980lerde-baski-ozgurlesme-ve-tasra-uzerine\/","title":{"rendered":"G\u00fcrbilek, 1980’lerde Bask\u0131, \u00d6zg\u00fcrle\u015fme ve Ta\u015fra \u00dczerine"},"content":{"rendered":"

\"\"“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, bug\u00fcne kadar b\u00fct\u00fcnsel ideolojiler i\u00e7in\u00adde hapis kalm\u0131\u015f k\u00fclt\u00fcrel kimliklerin serbest kalmas\u0131n\u0131 da bera\u00adberinde getirdi. Daha \u00f6nce ancak siyasi tasar\u0131lar i\u00e7inde varolabilen, bu ta\u015fanlar\u0131n diline tabi olan k\u00fclt\u00fcrel talepler, kendileri\u00adni ifade imk\u00e2n\u0131n\u0131 ancak 80’lerde bulabildiler. Geli\u015fim dina\u00admikleri ne kadar farkl\u0131 olursa olsun, K\u00fcrtlerin, kad\u0131nlar\u0131n, e\u015fcinsellerin kendi s\u00f6ylemlerini olu\u015fturmalar\u0131, kamuoyunda kendi adlar\u0131yla varolmalan, kendi pop\u00fcler dillerini aramalar\u0131 ancak bu d\u00f6nemde m\u00fcmk\u00fcn olabildi. Soka\u011f\u0131n ayr\u0131 bir dili var\u00adsa e\u011fer, bu kendisini en \u00e7ok 80’lerde hissettirdi.<\/p>\n

Bu de\u011fi\u015fimin nedeni ilk bak\u0131\u015fta sosyalist hareketin eski me\u015frulu\u011funu, bir zamanlar harekete ge\u00e7irebildi\u011fi enerjileri kendi b\u00fcnyesinde tutma g\u00fcc\u00fcn\u00fc yitirmesinde aranabilir. Siya\u00adsetin eski g\u00fcc\u00fcn\u00fc yitirmesi elbette direni\u015fin k\u00fclt\u00fcrel alanlara kaymas\u0131nda, eskiden ayn\u0131 siyasi yap\u0131 i\u00e7inde bir araya gelen, kendilerini ortak bir siyasi dil arac\u0131l\u0131\u011f\u0131yla ifade eden farkl\u0131 ke\u00adsimlerin kendi ba\u011f\u0131ms\u0131z kimliklerini aramalar\u0131nda etkili ol\u00admu\u015ftur. Ama s\u00f6z\u00fcn\u00fc etti\u011fimiz k\u00fclt\u00fcrel \u00e7o\u011fulla\u015fma ya da par\u00ad\u00e7alanmay\u0131 bir siyasi \u00f6nc\u00fcn\u00fcn yoklu\u011fuyla a\u00e7\u0131klamaktansa, bu\u00a0iki de\u011fi\u015fimi birden ko\u015fulland\u0131ran k\u00fclt\u00fcrel de\u011fi\u015fimi \u00e7\u00f6z\u00fcmlemek, burada “1980’ler” olarak adland\u0131rd\u0131\u011f\u0131m\u0131z yap\u0131sal de\u011fi\u00ad\u015fim \u00fczerine daha kapsaml\u0131 bir a\u00e7\u0131klama sa\u011flayabilir.<\/p>\n

K\u00fclt\u00fcrel \u00e7o\u011fulla\u015fma ya da k\u00fclt\u00fcr\u00fcn par\u00e7alanmas\u0131 denebilecek bir de\u011fi\u015fim, 80’lerin ikinci yar\u0131s\u0131ndan itibaren kendini bir\u00e7ok alanda birden hissettirdi. Bu bir bak\u0131ma bir “a\u015fa\u011f\u0131 k\u00fclt\u00fcr” patlamas\u0131 olarak da tarif edilebilir. Her ne kadar 60’lardan bu ya\u00adna T\u00fcrkiye’de bir kitle k\u00fclt\u00fcr\u00fcn\u00fcn olu\u015fumundan s\u00f6z edilebilir\u00adse de, her ne kadar bug\u00fcn arabesk olarak adland\u0131r\u0131lan m\u00fczi\u011fin k\u00f6kleri 70\u2019lerdeyse de, bunu bir patlama olarak nitelendirme\u00admize neden olan de\u011fi\u015fim 80’lerde ya\u015fand\u0131. \u00dcstelik bu, \u015fehre g\u00f6\u00e7\u00fcn esas ivme kazand\u0131\u011f\u0131 bir d\u00f6nemde de\u011fil, bunun h\u0131z\u0131n\u0131n g\u00f6rece azald\u0131\u011f\u0131 bir d\u00f6nemde ger\u00e7ekle\u015fti. Bu bir bak\u0131ma kala\u00adbal\u0131klar\u0131n k\u00fclt\u00fcrel kimliklerini siyaset dolay\u0131m\u0131 olmaks\u0131z\u0131n, daha dolays\u0131z diyebilece\u011fimiz yollardan ortaya koymaya ba\u015flamas\u0131na, ya da ortak bir siyasi dil taraf\u0131ndan bi\u00e7imlendirilme\u00admi\u015f bir k\u00fclt\u00fcrel kimlik aray\u0131\u015f\u0131na denk d\u00fc\u015f\u00fcyor. Elbette s\u00f6zkonusu dolays\u0131zl\u0131\u011f\u0131n, “k\u00fclt\u00fcr end\u00fcstrisi” olarak tan\u0131mlanabilecek bir mekanizmaya eklemlenen, k\u0131\u015fk\u0131rt\u0131lm\u0131\u015f bir y\u00f6n\u00fc var. Ama burada esas vurgulanmas\u0131 gereken, 80’lere damgas\u0131n\u0131 vuran patlaman\u0131n, bu toplumun bug\u00fcne kadar in\u015fa etti\u011fi modern kimli\u011fe y\u00f6nelik bir tepkiyi, do\u011frudan, \u00e7\u0131plak bir tepkiyi i\u00e7eriyor olmas\u0131.<\/p>\n

Bu patlamay\u0131 yaln\u0131zca bir kitle k\u00fclt\u00fcr\u00fc olarak da tarif et\u00admemek gerekiyor. \u00c7\u00fcnk\u00fc 80’lerin k\u00fclt\u00fcrel iklimini belirleyen yaln\u0131zca kitle k\u00fclt\u00fcr\u00fc de\u011fildi. Daha \u00e7ok “ta\u015fra” olarak adland\u0131r\u0131labilecek bir ya\u015fant\u0131n\u0131n, bug\u00fcne kadar modern k\u00fclt\u00fcrel kim\u00adlikler i\u00e7inde ancak bast\u0131r\u0131larak varolabilmi\u015f, kendini onlara tabi k\u0131lm\u0131\u015f ya\u015fant\u0131lar\u0131n geri d\u00f6n\u00fc\u015f\u00fcyd\u00fc. Bunun bir\u00e7ok d\u00fczeyin\u00adden s\u00f6z edilebilir: \u00d6rne\u011fin, edebiyat\u0131n ana ak\u0131m\u0131n\u0131n d\u0131\u015f\u0131ndan gelen, kendisini bir yazar olarak de\u011fil de bast\u0131r\u0131lm\u0131\u015f bir ya\u015fan\u00adt\u0131n\u0131n s\u00f6zc\u00fcs\u00fc olarak g\u00f6rmeyi tercih eden Latife Tekin’in ya da Metin Ka\u00e7an’\u0131n pop\u00fclerli\u011fini yaln\u0131zca edebiyat i\u00e7i bir yenilik\u00adle a\u00e7\u0131klamak m\u00fcmk\u00fcn m\u00fc? Ya da 80’lerde, gene edebiyat\u0131n ana ak\u0131m\u0131 d\u0131\u015f\u0131nda bir “hapishane edebiyat\u0131”n\u0131n ortaya \u00e7\u0131kma\u00ads\u0131nda, ne edebiyat\u0131n ne de siyasi dilin i\u00e7eremedi\u011fi bir mahru\u00admiyetin kendi ad\u0131na konu\u015fma iste\u011fini g\u00f6rmemek m\u00fcmk\u00fcn m\u00fc? 80’lerde bas\u0131n\u0131n az\u0131nl\u0131klara -\u00c7erkeslere, \u00c7ingenelere, Alevilere- g\u00f6sterdi\u011fi ilgi yaln\u0131zca bas\u0131n\u0131n yeni, ke\u015ffedilme\u00admi\u015f alanlar aray\u0131\u015f\u0131na ba\u011flanabilir mi? Ya da \u0130brahim Tatl\u0131ses’in sesi, \u00f6rne\u011fin Orhan Gencebay\u2019da olmayan neyi i\u00e7eriyor\u00addu ki, kendisini 80’lerin sesi k\u0131labildi?<\/p>\n

Burada “ta\u015fra” kavram\u0131yla yaln\u0131zca b\u00fcy\u00fck \u015fehrin d\u0131\u015f\u0131n\u0131 de\u011fil, bu toplumun modern olabilmek i\u00e7in bug\u00fcne kadar d\u0131\u015fa\u00adr\u0131da b\u0131rakmak zorunda kald\u0131\u011f\u0131 her \u015feyi kastediyorum. San\u0131r\u0131m 80’lerin ay\u0131rt edici yan\u0131 da burada: 80’ler bu d\u0131\u015flanm\u0131\u015f, bast\u0131r\u0131l\u00adm\u0131\u015f, modem k\u00fclt\u00fcrel kodlar\u0131n d\u0131\u015f\u0131na itilmi\u015f, orada ancak bir yokluk, bir eksiklik olarak varolan ta\u015fraya y\u00f6nelik bir \u00f6zg\u00fcr\u00adl\u00fck vaadini temsil ediyordu. Ona, Kemalizmin bu topluma bi\u00e7ti\u011fi modem k\u00fclt\u00fcrel kimli\u011fin bask\u0131s\u0131ndan kurtulma umudunu vaat etti. Ta\u015fraya kendi kimli\u011fini koruyarak da b\u00fcy\u00fck \u015fehir ha\u00adyat\u0131na eklemlenebilece\u011fi, piyasada ona da bir yer olabilece\u011fi umudunu verdi. Ona b\u00fcy\u00fck \u015fehrin imk\u00e2nlar\u0131yla yaz\u0131n\u0131n, ya\u00ady\u0131n d\u00fcnyas\u0131n\u0131n, kaset piyasas\u0131n\u0131n; yaln\u0131zca saz\u0131n de\u011fil synthesizer’\u0131n, yaln\u0131zca mahallenin de\u011fil kamunun da imk\u00e2nlar\u0131yla bulu\u015fma f\u0131rsat\u0131n\u0131 tan\u0131d\u0131. K\u0131sacas\u0131 b\u00fcy\u00fck \u015fehrin ve modern k\u00fcl\u00adt\u00fcr\u00fcn imk\u00e2nlar\u0131n\u0131 kullanma, y\u0131llarca modernlik bask\u0131s\u0131 alt\u0131nda bast\u0131rmak zorunda oldu\u011fu k\u00fclt\u00fcrel a\u00e7l\u0131\u011f\u0131n\u0131 nihayet giderme, kendi simgesel dilini piyasada dola\u015f\u0131ma sokma, parayla bulu\u015f\u00adma f\u0131rsat\u0131n\u0131 verdi. San\u0131r\u0131m i\u015fin bu y\u00f6n\u00fcn\u00fc kaydetmedi\u011fimiz\u00adde, 80’lerde ya\u015fanan k\u00fclt\u00fcrel de\u011fi\u015fimin sahici nedenlerini yok saymak, 80’leri yaln\u0131zca bir k\u0131\u015fk\u0131rtmadan, yaln\u0131zca bir end\u00fcst\u00adriden ibaret g\u00f6rmek durumunda kalaca\u011f\u0131z. Oysa bir k\u0131\u015fk\u0131rtmadan s\u00f6z etti\u011fimiz her yerde ayn\u0131 zamanda bast\u0131r\u0131lm\u0131\u015f bir arzu\u00addan, bir d\u0131\u015flanm\u0131\u015fl\u0131ktan, bir eksiklikten, bir mahrumiyetten de s\u00f6z etmemiz gerekiyor. Bug\u00fcne kadar k\u00fclt\u00fcr denen imk\u00e2nlar\u00a0d\u00fcnyas\u0131ndan mahrum kalm\u0131\u015f ya\u015fant\u0131lar se\u00e7kin bir dile tabi ol\u00admadan bir k\u00fclt\u00fcrel kimlik aray\u0131\u015f\u0131na girdilerse; bug\u00fcne kadar siyasi tasanlar i\u00e7inde i\u00e7erilmi\u015f, onun imk\u00e2nlanndan yararlan\u00adm\u0131\u015f, ama ayn\u0131 zamanda onun diline tabi k\u0131l\u0131nm\u0131\u015f enerjiler k\u00fcl\u00adt\u00fcrel alanda kendi ba\u015flar\u0131na hak iddia edebildilerse, bunu ancak 80’lerin m\u00fcmk\u00fcn k\u0131ld\u0131\u011f\u0131 bir vaatle a\u00e7\u0131klamak gerekiyor. \u00c7\u00fcnk\u00fc bu bir bak\u0131ma, kalabal\u0131klarla k\u00fclt\u00fcr sahipleri aras\u0131nda\u00adki i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn bozulmas\u0131, g\u00fcndelik hayat\u0131n onu a\u015fmaya \u00e7al\u0131\u00ad\u015fan \u00fctopik dile kar\u015f\u0131 isyan\u0131, g\u00fcndelik hayat\u0131n kendisinin k\u00fclt\u00fcrelle\u015fme talebiydi. Kemalizmin modernle\u015fme tasar\u0131s\u0131n\u0131n hi\u00e7\u00adbir zaman i\u00e7ermedi\u011fi bir talep: B\u00fct\u00fcn bask\u0131 ve \u015fiddetine ra\u011f\u00admen, 80’lerin bir \u00f6zg\u00fcrl\u00fck vaadiyle birlikte varolmas\u0131n\u0131n, bu\u00adg\u00fcne kadar bast\u0131r\u0131lm\u0131\u015f enerjileri harekete ge\u00e7irmi\u015f olmas\u0131n\u0131n nedenlerini burada aramak gerekiyor.”<\/p>\n

Nurdan G\u00fcrbilek, Vitrinde Ya\u015famak: 1980’lerin K\u00fclt\u00fcrel \u0130klimi, Metis Yay\u0131nlar\u0131, 2001 [1992], 3. bas\u0131m, s. 102-5.<\/p>\n","protected":false},"excerpt":{"rendered":"

“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, bug\u00fcne kadar b\u00fct\u00fcnsel ideolojiler i\u00e7in\u00adde … Continue reading G\u00fcrbilek, 1980’lerde Bask\u0131, \u00d6zg\u00fcrle\u015fme ve Ta\u015fra \u00dczerine<\/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":[33,31,28,20],"tags":[188,157,159,187],"class_list":["post-626","post","type-post","status-publish","format-standard","hentry","category-alinti","category-deneme","category-kulturel-calismalar","category-sosyoloji","tag-bastirilanin-geri-donusu","tag-nurdan-gurbilek","tag-tasra","tag-vitrinde-yasamak"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-a6","jetpack-related-posts":[{"id":457,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/10\/gurbilek-tasra-ve-istegin-krizi\/","url_meta":{"origin":626,"position":0},"title":"G\u00fcrbilek, Ta\u015fra ve \u0130ste\u011fin Krizi \u00dczerine","author":"yalpertem","date":"10 November 2017","format":false,"excerpt":"\"Ben de vaatten s\u00f6z ederek ba\u015flam\u0131\u015ft\u0131m bu kitaba. Piyasan\u0131n ta\u015fraya do\u011fru geni\u015fledi\u011fi, ta\u015fran\u0131n k\u00fclt\u00fcrel alanda y\u00fckseldi\u011fi y\u0131llardan s\u00f6z ediyordum. K\u0131rda olsun \u015fehirde olsun \u00fcvey evlat muamelesi g\u00f6rm\u00fc\u015f, ta\u015fradan ibaret b\u0131rak\u0131lm\u0131\u015f her \u015feyin sonunda piyasan\u0131n imk\u00e2nlar\u0131yla bulu\u015fmas\u0131n\u0131n; uzun y\u0131llar bast\u0131r\u0131lmak zorunda kal\u0131nan bir i\u015ftah\u0131n, yabanc\u0131 topraklarda kendine g\u00fcvenmeyi \u00f6\u011frenmi\u015f bir sesin\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\/kotu-cocuk-turk-nurdan-gurbilek-214x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1059,"url":"https:\/\/yalpertem.com\/blog\/2018\/03\/12\/jonathan-culler-yazin-kurami-kulturel-calismalar\/","url_meta":{"origin":626,"position":1},"title":"Culler, Yaz\u0131n Kuram\u0131 ve K\u00fclt\u00fcrel \u00c7al\u0131\u015fmalar","author":"yalpertem","date":"12 March 2018","format":false,"excerpt":"\"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\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\/jonathan-culler-yaz%C4%B1n-kuram%C4%B1-198x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":427,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/04\/clastres-1789-devrimi-devlet-ve-kavimkiricilik-uzerine\/","url_meta":{"origin":626,"position":2},"title":"Clastres, 1789 Devrimi, Devlet ve Kavimk\u0131r\u0131c\u0131l\u0131k \u00dczerine","author":"yalpertem","date":"4 November 2017","format":false,"excerpt":"\"1789 Devrimi, Jakobenlerin merkeziyet\u00e7i anlay\u0131\u015f\u0131n\u0131n Jirondenlerin federalist e\u011filimlerine \u00fcst\u00fcn gelmesini sa\u011flayarak, Paris y\u00f6netiminin politik g\u00fcc\u00fcn\u00fc peki\u015ftirdi. Kapsad\u0131\u011f\u0131 topraklar \u00fczerinde belli bir b\u00fct\u00fcnl\u00fck meydana getiren ta\u015fra b\u00f6lgeleri, k\u00fclt\u00fcrel a\u00e7\u0131dan homojen olan, eski bir temele dayan\u0131yorlard\u0131 (dil, politik gelenekler vb.) Bunlar\u0131n yerine, y\u00f6resel ayr\u0131l\u0131klar\u0131 b\u00fct\u00fcn\u00fcyle silmeye, dolay\u0131s\u0131yla devlet otoritesinin her yere giri\u015fini\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\/vahsi-savascinin-mutsuzlugu-pierrer-clastres.jpg?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":626,"position":3},"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). Daha kesin olarak bu okuma kat\u0131lma g\u00f6stergesi olarak rol oynar. Neye kat\u0131lma? Ayn\u0131 mu\u011flak talebi ta\u015f\u0131yanlar\u0131n, Science et Vie (ya\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\/09\/tuketim-toplumu-199x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1480,"url":"https:\/\/yalpertem.com\/blog\/2018\/05\/14\/bloom-edebiyat-calismalari-okumanin-bugunu\/","url_meta":{"origin":626,"position":4},"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":430,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/05\/clastres-devlete-karsi-toplum-fikri\/","url_meta":{"origin":626,"position":5},"title":"Clastres, Devlete Kar\u015f\u0131 Toplum Fikri","author":"yalpertem","date":"5 November 2017","format":false,"excerpt":"\"\u0130lkel toplumun temel \u00f6zelli\u011fi, kendisini olu\u015fturan her \u015fey \u00fczerinde mutlak ve eksiksiz bir g\u00fcce sahip olmas\u0131, onu meydana getiren alt gruplardan hi\u00e7birine \u00f6zerklik tan\u0131mamas\u0131, toplumsal ya\u015fam\u0131 besleyen her t\u00fcrl\u00fc i\u00e7, bilin\u00e7li ve bilin\u00e7siz hareketi toplumun istedi\u011fi s\u0131\u00adn\u0131rlar i\u00e7inde ve do\u011frultuda tutmas\u0131d\u0131r. Kabile, gerekirse \u015fiddete ba\u015f\u00advurarak, bireysel, merkezi ve ayr\u0131 bir\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\/devlete-karsi-toplum-pierre-clastres-199x300.png?resize=350%2C200","width":350,"height":200},"classes":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/626","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=626"}],"version-history":[{"count":2,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/626\/revisions"}],"predecessor-version":[{"id":5363,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/626\/revisions\/5363"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=626"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=626"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=626"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}