{"id":17500,"date":"2023-08-28T19:00:00","date_gmt":"2023-08-28T16:00:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=17500&preview=true&preview_id=17500"},"modified":"2023-08-28T18:05:24","modified_gmt":"2023-08-28T15:05:24","slug":"cemaatci-topluluktan-arabesk-topluma","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/cemaatci-topluluktan-arabesk-topluma\/","title":{"rendered":"Cemaat\u00e7i topluluktan \u201carabesk topluma\u201d"},"content":{"rendered":"

\u00a0<\/strong>T\u00fcrk Milleti\u2019nin sosyal \u00f6rg\u00fctlenmesi, aile- millet ekseninde \u015fekillenen bir sosyal geli\u015fme evrimine sahiptir. Bu ana eksene ayk\u0131r\u0131 olarak, hayali bir \u00fcmmet in\u015fas\u0131 i\u00e7in cemaat tipi olu\u015fumlar kanal\u0131yla \u2018milliyet\u2019 ba\u011f\u0131n\u0131 gev\u015fetmek, b\u00fcy\u00fck bir ihtimalle hem aile yap\u0131s\u0131n\u0131n hem de millet b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn \u00e7\u00f6z\u00fclmesiyle sonu\u00e7lanacakt\u0131r. Bu durum, \u00fclkeye bilerek sokulan milyonlarca i\u015fgalci n\u00fcfusun varl\u0131\u011f\u0131 ile birlikte d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, T\u00fcrkiye\u2019nin \u2018Arabesk\u2019 bir toplum olmaya do\u011fru s\u00fcr\u00fcklendi\u011fini g\u00f6steriyor.<\/p>\n

Sosyal b\u00fct\u00fcnle\u015fme sorunu ve Arap k\u00fclt\u00fcr\u00fc<\/h2>\n

Milletlerin, toplumsal varl\u0131klar\u0131n\u0131 huzur i\u00e7inde s\u00fcrd\u00fcrmeleri, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde cemaat tipi topluluklardan \u2018millet\u2019 olma a\u015famas\u0131na eri\u015fmi\u015f olmalar\u0131na ba\u011fl\u0131d\u0131r. \u00a0Tarihsel s\u00fcre\u00e7 i\u00e7inde, sosyal b\u00fct\u00fcnle\u015fme ile milletle\u015fme s\u00fcreci aras\u0131ndaki ili\u015fkinin genel seyri konusunda Arap soylu topluluklar\u0131n sosyolojisi olduk\u00e7a ilgi \u00e7ekici bir \u00f6rnektir.<\/p>\n

\u0130nsanl\u0131k tarihinin, bilinen en b\u00f6l\u00fck p\u00f6r\u00e7\u00fck ve k\u00f6leci toplum yap\u0131lar\u0131ndan birisi de, Hz. Muhammed\u2019in El\u00e7ilik g\u00f6revinin geldi\u011fi zamandaki Arap topluluklar\u0131 olarak bilinir. Ekonomik ve sosyal kaynaklar, birka\u00e7 zengin kabilenin elindeydi. \u00a0Bunlar, y\u00f6neticilik ve dini \u00f6nderlik konumlar\u0131n\u0131 da \u00fcstlenerek di\u011fer b\u00fct\u00fcn zay\u0131f kabileleri k\u00f6lele\u015ftirmi\u015flerdi. Geli\u015fmi\u015f bir dil d\u0131\u015f\u0131nda, par\u00e7alanm\u0131\u015f sosyal yap\u0131n\u0131n birlik ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc sa\u011flayacak hemen hi\u00e7bir ortak ve ulusal de\u011fer yarg\u0131lar\u0131 da yoktu (Bilgiseven, 1985, 385).<\/p>\n

Rahmetli Hocam\u0131z, Prof.Dr. \u00c2miran Kurtkan B\u0130LG\u0130SEVEN\u2019e g\u00f6re, \u0130sl\u00e2miyet\u2019in en b\u00fcy\u00fck mucizelerinden birisi Kur\u2019an ise ikincisi bu kadar par\u00e7alanm\u0131\u015f, kabileci ve k\u00f6leci topluluklar\u0131n, hi\u00e7 olmazsa en son El\u00e7i\u2019nin hayatta oldu\u011fu s\u00fcre i\u00e7inde nispeten belirli bir \u2018millet\u2019 olma a\u015famas\u0131na gelmesidir. Hz. Muhammed, \u0130sl\u00e2m\u2019\u0131n \u00f6z\u00fcn\u00fc olu\u015fturan \u2018Tevhit\u2019 ve \u2018Tek Varl\u0131k\u2019 mesaj\u0131yla \u2018zengin\u2019 ve \u2018yoksul\u2019 olarak par\u00e7alanm\u0131\u015f topluluklar\u0131, birle\u015ftirici bir anlay\u0131\u015f do\u011frultusunda b\u00fct\u00fcnle\u015ftirmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u0130nsanlar\u0131, yer y\u00fcz\u00fcnde haks\u0131zl\u0131k, adaletsizlik, ahlaks\u0131zl\u0131k yapmamaya; di\u011fer insanlara ve ba\u015fka varl\u0131klara zarar vermemeye; m\u00fcmk\u00fcnse ba\u015fkalar\u0131na \u2018iyilik\u2019 yapacaklar\u0131 bir hayat in\u015fa etmeleri y\u00f6n\u00fcnde \u00e7a\u011fr\u0131da bulunmu\u015ftur. Hz. Muhammed, do\u011frudan Kur\u2019an\u2019dan ald\u0131\u011f\u0131 ilham ile \u2018ne bireyin topluma, ne de toplumun bireye\u2019 feda edilmedi\u011fi bir sosyal b\u00fct\u00fcnle\u015fme d\u00fczeni kurma konusunda ciddi \u00e7aba g\u00f6stermi\u015ftir (Bilgiseven, 1990, 5-6).<\/p>\n

Hz. Muhammed\u2019in b\u00fcy\u00fck \u00e7aba g\u00f6sterdi\u011fi tevhit\u00e7i anlay\u0131\u015f do\u011frultusunda, ayr\u0131 kabileler \u015feklinde b\u00f6l\u00fcnm\u00fc\u015f Arap toplumu, en az\u0131ndan onun hayatta oldu\u011fu s\u00fcre i\u00e7inde b\u00fct\u00fcnle\u015fme e\u011filimi g\u00f6stererek \u2018millet\u2019 olma a\u015famas\u0131na gelmi\u015ftir.<\/p>\n

Peygamberin vefat\u0131 sonras\u0131 sosyal \u00e7\u00f6z\u00fclme<\/h2>\n

Hz. Muhammed\u2019in tebli\u011f etti\u011fi \u0130sl\u00e2miyet\u2019in sosyal b\u00fct\u00fcnl\u00fck hedefi, sadece dar bir sahabe grubu taraf\u0131ndan i\u00e7selle\u015ftirilmi\u015f olmal\u0131. Allah El\u00e7isinin vefat\u0131ndan hemen sonra ba\u015flayan iktidar kavgalar\u0131, toplumun b\u00fcy\u00fck bir kesimini i\u00e7ine \u00e7ekerek ge\u00e7mi\u015fteki \u00e7at\u0131\u015fmac\u0131 gelenekleri yeniden k\u0131\u015fk\u0131rtm\u0131\u015ft\u0131r. \u00c7ok k\u0131sa bir s\u00fcrede \u00e7ok \u015fiddetli bir par\u00e7alanma ya\u015fanm\u0131\u015f ve \u00e7ok say\u0131da sahabe i\u00e7 \u00e7at\u0131\u015fmalarda \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr. \u00c7ok say\u0131da Arap\u2019\u0131n, \u00e7ok h\u0131zl\u0131 bir \u015fekilde eski k\u00fclt\u00fcr kal\u0131plar\u0131na ve al\u0131\u015fkanl\u0131klar\u0131na, daha \u015fiddetli bir \u015fekilde d\u00f6nd\u00fckleri g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u0130nan\u00e7 kaynaklar\u0131n\u0131n, \u2018kitab\u00ee\u2019 ve \u2018akl\u00ee\u2019 olmay\u0131p, \u00e7o\u011funlukla atalar k\u00fclt\u00fcr\u00fcn\u00fcn g\u00f6lgesinde kalmas\u0131 nedeniyle Arap kabileleri aras\u0131ndaki \u00e7at\u0131\u015fma gelenekleri, bu defa da \u00e7e\u015fitli inan\u00e7 topluluklar\u0131 \u00fczerinden y\u00fcr\u00fct\u00fclm\u00fc\u015ft\u00fcr. Bu iktidar \u00e7at\u0131\u015fmalar\u0131n\u0131n en \u015fiddetli taraf\u0131 ise -eski konumlar\u0131n\u0131 yeniden ele ge\u00e7irmek maksad\u0131yla olsa gerekir- Ebu S\u00fcfyan\u2019\u0131n kabilesi olmu\u015ftur.<\/p>\n

Ak\u0131l ve bilimi d\u0131\u015flayan toplumlar par\u00e7alan\u0131r<\/h2>\n

Ak\u0131lc\u0131 d\u00fc\u015f\u00fcnce ve bilimsel zihniyete dayal\u0131 y\u00fcksek k\u00fclt\u00fcr yaratan toplumlar, milletle\u015fme konusunda ileriye do\u011fru bir geli\u015fme g\u00f6stermektedir. Bilimsel bulgularla \u00e7eli\u015fmeyen Kur\u2019an\u2019\u0131n temel \u00f6\u011fretilerinin \u2018tevhit\u00e7i\u2019 \u00f6z\u00fcne riayet edildi\u011finde de milletle\u015fme s\u00fcrecinin ya\u015fanabilir oldu\u011fu bizzat Arap topluluklar\u0131 \u00fczerinden ortaya \u00e7\u0131km\u0131\u015ft\u0131. Ancak, Hz. Muhammed sonras\u0131nda ya\u015fanan tarihsel olaylar g\u00f6steriyor ki Arap topluluklar\u0131 eski k\u00fclt\u00fcrel al\u0131\u015fkanl\u0131klar\u0131na d\u00f6nmeleriyle birlikte yeniden b\u00f6l\u00fck p\u00f6r\u00e7\u00fck bir toplum haline gelmi\u015ftir.<\/p>\n

Toplumsal de\u011fi\u015fmelere ili\u015fkin deneyimlere g\u00f6re, devrim niteli\u011findeki k\u00fclt\u00fcr de\u011fi\u015fmelerinde, yeni k\u00fclt\u00fcr \u00f6\u011feleri toplumun \u00f6nemli bir kesimi taraf\u0131ndan i\u00e7selle\u015ftirilmedi\u011fi zaman, bast\u0131r\u0131lm\u0131\u015f eski k\u00fclt\u00fcr kal\u0131plar\u0131 yeniden g\u00fcn y\u00fcz\u00fcne \u00e7\u0131k\u0131yor. E\u011fitim yoluyla daha iyisi toplumca i\u00e7selle\u015ftirilemez ise ge\u00e7mi\u015fin k\u00f6t\u00fcs\u00fc -her bast\u0131r\u0131lm\u0131\u015f bilin\u00e7alt\u0131 e\u011filimi gibi- \u00e7o\u011fu zaman geri geliyor. Bu eski k\u00fclt\u00fcr \u00f6\u011feleri, yeniden geldiklerinde art\u0131k daha fazla bozulmu\u015f halde ve hayalet gibi oluyor (Dellalo\u011flu, 2013,\u00a0 35).<\/p>\n

Asl\u0131nda, toplumsal de\u011fi\u015fmenin y\u00f6n\u00fc, normal \u015fartlarda ileriye d\u00f6n\u00fck bir geli\u015fme e\u011filimine sahiptir. Ancak, sosyal de\u011fi\u015fmeler, ak\u0131lc\u0131 d\u00fc\u015f\u00fcnce ve bilimsel zihniyete do\u011frultusunda desteklenmez, ayr\u0131ca \u00e7\u0131kar topluluklar\u0131n\u0131n ayr\u0131\u015ft\u0131r\u0131c\u0131 k\u00fclt\u00fcrel etkileriyle ket vurulursa sonu\u00e7ta toplumsal \u00e7\u00f6z\u00fclme ka\u00e7\u0131n\u0131lmaz oluyor.<\/p>\n

Arabesk k\u00fclt\u00fcrden arabesk topluma!<\/h2>\n

\u2018Arabesk\u2019, Bat\u0131l\u0131 sanat \u00e7evrelerinin, birbirinin i\u00e7ine girip \u00e7\u0131karak d\u00f6n\u00fcp duran kar\u0131\u015f\u0131k bir s\u00fcsleme tarz\u0131na verdikleri bir kavramd\u0131r. Avrupal\u0131lar, bu s\u00fcsleme tarz\u0131n\u0131 ilk defa Araplar kanal\u0131yla tan\u0131m\u0131\u015f olmalar\u0131ndan dolay\u0131 bu tarza \u2019Arabesk\u2019 ad\u0131n\u0131 vermi\u015flerdir (Ayvazo\u011flu, 1989, 108). G\u00fcndelik dilde, \u2018arabesk\u2019 s\u00f6zc\u00fc\u011f\u00fc, belirli bir d\u00fczeni ve ahengi olmayan \u2018karma kar\u0131\u015f\u0131k\u2019 ili\u015fkileri, olaylar\u0131 ve durumlar\u0131 tan\u0131mlamak i\u00e7in kullan\u0131l\u0131r. T\u00fcrkiye\u2019de \u015fekillenen pop\u00fcler k\u00fclt\u00fcr\u00fcn do\u011fu\u015funda Arap m\u00fczi\u011finin \u00f6nemli bir etken olmas\u0131 nedeniyle bu pop\u00fcler m\u00fczi\u011fe ve ya\u015fam bi\u00e7imine \u2018arabesk\u2019 ad\u0131 verilmi\u015fti. Arabesk k\u00fclt\u00fcr, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kurals\u0131zl\u0131\u011f\u0131, kar\u0131\u015f\u0131kl\u0131\u011f\u0131 ve d\u00fczensizli\u011fi temsil etmektedir.<\/p>\n

Pratik olarak k\u00f6k de\u011ferlerden ve kimlikten kopu\u015fun bir sonucu olarak ortaya \u00e7\u0131kan arabesk k\u00fclt\u00fcr kavram\u0131ndan esinlenerek, toplumsal yar\u0131lmaya neden olan her t\u00fcrl\u00fc cemaat toplulu\u011funa \u2018Arabesk topluluk\u2019 ad\u0131 verilebilir. Bu adland\u0131rmada, \u00f6zellikle cemaatlerin b\u00fcy\u00fck bir k\u0131sm\u0131nda g\u00f6zlenen \u2018dindarl\u0131k g\u00f6r\u00fcnt\u00fcs\u00fc\u2019 alt\u0131nda ya\u015fanan Arapla\u015fma \u00f6zentisi ve tak\u0131nt\u0131s\u0131n\u0131n da \u00f6nemli bir etkiye sahip oldu\u011funu belirtmeliyim.<\/p>\n

Cemaatle\u015fme bir Arapla\u015fma \u00f6zlemidir<\/h2>\n

Son y\u0131llarda T\u00fcrkiye\u2019de, ak\u0131lc\u0131 d\u00fc\u015f\u00fcnce ve bilimsel zihniyeti i\u00e7selle\u015ftiremeyen, \u00fcstelik Arap k\u00fclt\u00fcr\u00fc etkisi alt\u0131nda dinsel ya\u015fant\u0131ya y\u00f6nelmi\u015f yo\u011fun bir cemaatle\u015fme olay\u0131na rastlan\u0131yor. \u0130sl\u00e2miyet\u2019in kabul\u00fc s\u00fcrecinde, \u0130slamiyet\u2019i do\u011frudan kendi akl\u0131 ve bilgisiyle Kur\u2019an\u2019dan \u00f6\u011frenmeyip rivayet ve tevat\u00fcre dayal\u0131 \u00e7e\u015fitli yaz\u0131l\u0131 ya da s\u00f6zl\u00fc kaynaklardan \u00f6\u011frenen topluluklarda, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Arap k\u00fclt\u00fcr\u00fc etkili olmu\u015ftur. Asl\u0131nda, M\u00fcsl\u00fcman T\u00fcrklerin, Arap ve Orta do\u011fu co\u011frafyas\u0131na uzak olan yerlerdeki din anlay\u0131\u015f\u0131 \u00e7o\u011funlukla \u2018ak\u0131l-vahiy dengesine\u2019 dayanmaktayd\u0131. Ancak, son y\u0131llarda cemaat tipi olu\u015fumlar\u0131n h\u0131zla \u00e7o\u011falmas\u0131, ge\u00e7mi\u015finde \u00e7ok ciddi bir milletle\u015fme s\u00fcreci ya\u015fam\u0131\u015f olan T\u00fcrk Milleti i\u00e7in-Hz. Muhammed sonras\u0131 Arap toplumunun ba\u015f\u0131na gelen- sosyal b\u00fct\u00fcnl\u00fc\u011f\u00fcn kaybedilmesi tehlikesini hat\u0131rlat\u0131yor. T\u00fcrklerin din anlay\u0131\u015f\u0131, Arap k\u00fclt\u00fcr\u00fcn\u00fcn etkisine girdik\u00e7e, T\u00fcrk sosyal yap\u0131s\u0131nda cemaat tipi olu\u015fumlar \u00e7o\u011fal\u0131yor. Bunlar\u0131n her biri, sadece kendi cemaatine mensubiyeti M\u00fcsl\u00fcman say\u0131yor ve kendilerinden ba\u015fka herkese s\u00fcrekli olarak ku\u015fkuyla bak\u0131yorlar. Kendilerini, T\u00fcrk Milleti kimli\u011fi i\u00e7inde d\u00fc\u015f\u00fcnm\u00fcyor ve sadece cemaatlerine has bir egemenlik alan\u0131 pe\u015finde ko\u015fuyorlar. S\u00fcrekli g\u00fc\u00e7 kaynaklar\u0131 y\u0131\u011f\u0131na\u011f\u0131 yaparak, t\u0131pk\u0131 kabileler aras\u0131 \u00e7at\u0131\u015fmalar gibi herkesi hizaya getirmeye \u00e7al\u0131\u015f\u0131yorlar.<\/p>\n

Ger\u00e7ekte, \u0130sl\u00e2miyet\u2019in \u00f6z de\u011ferleri ve ahlak anlay\u0131\u015f\u0131yla bunlar\u0131n kolektif davran\u0131\u015flar\u0131 aras\u0131nda b\u00fcy\u00fck bir \u00e7eli\u015fki ve uyumsuzluk g\u00f6r\u00fcl\u00fcyor. B\u00fct\u00fcn enerjilerini, \u0130sl\u00e2mi s\u00f6ylem ve simgeler ile dini de\u011ferleri kullanmak suretiyle daha \u00e7ok maddi \u00e7\u0131kar ve iktidar dev\u015firme yolunda harc\u0131yorlar.<\/p>\n

 <\/p>\n

\u00c2miran KURTKAN B\u0130LG\u0130SEVEN (1985):<\/strong> Din Sosyolojisi, Filiz Kitabevi, \u0130stanbul<\/p>\n

\u00c2miran KURTKAN B\u0130LG\u0130SEVEN (1990)<\/strong> :T\u00fcrkiye\u2019de Sosyal \u00c7\u00f6z\u00fclme Tehlikeleri,\u00a0 Filiz Kitabevi, \u0130stanbul<\/p>\n

Besim F. DELLALO\u011eLU (2013):<\/strong> Modernle\u015fmenin Zihniyet D\u00fcnyas\u0131, Bir Tanp\u0131nar Feti\u015fizmi, Ufuk Yay\u0131nlar\u0131, \u0130stanbul<\/p>\n

Be\u015fir AYVAZO\u011eLU (1989):<\/strong> \u0130sl\u00e2m Esteti\u011fi ve \u0130nsan, \u00c7a\u011f Yay\u0131nlar\u0131, No:4, \u0130stanbul<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Pratik olarak k\u00f6k de\u011ferlerden ve kimlikten kopu\u015fun bir sonucu olarak ortaya \u00e7\u0131kan arabesk k\u00fclt\u00fcr kavram\u0131ndan esinlenerek, toplumsal yar\u0131lmaya neden olan her t\u00fcrl\u00fc cemaat toplulu\u011funa \u2018Arabesk topluluk\u2019 ad\u0131 verilebilir.<\/p>\n","protected":false},"author":187,"featured_media":17502,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[2],"tags":[2696,301,2175,293,1134,382],"coauthors":[2225],"class_list":["post-17500","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genel","tag-arabesk","tag-bilim","tag-cemaat","tag-din","tag-kultur","tag-toplum"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/17500","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/187"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=17500"}],"version-history":[{"count":3,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/17500\/revisions"}],"predecessor-version":[{"id":17504,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/17500\/revisions\/17504"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/17502"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=17500"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=17500"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=17500"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=17500"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}