{"id":4291,"date":"2018-11-27T19:30:00","date_gmt":"2018-11-27T16:30:00","guid":{"rendered":"http:\/\/misak.millidusunce.com?p=4291&preview=true&preview_id=4291"},"modified":"2018-11-25T14:27:32","modified_gmt":"2018-11-25T11:27:32","slug":"1931-1975-yillari-arasindaki-turkcu-dergilerin-temel-meselesi-genclik-insasi","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/1931-1975-yillari-arasindaki-turkcu-dergilerin-temel-meselesi-genclik-insasi\/","title":{"rendered":"1931-1975 Y\u0131llar\u0131 aras\u0131ndaki T\u00fcrk\u00e7\u00fc dergilerin temel meselesi: Gen\u00e7lik in\u015fas\u0131"},"content":{"rendered":"
\"H\u00fcseyin

H\u00fcseyin Nihal Ats\u0131z -1952 y\u0131l\u0131nda Haydarpa\u015fa Lisesi’nde \u00f6\u011frencileriyle<\/p><\/div>\n

 <\/p>\n

T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn lokomotifi gen\u00e7liktir<\/strong><\/h2>\n

T\u00fcrk\u00e7\u00fcl\u00fck anlay\u0131\u015f\u0131 salt bir siyas\u00ee s\u00f6ylemden \u00f6te hayat felsefesini ihtiva eden bir fikir sistemidir.<\/em> Gerek g\u00fcc\u00fcn\u00fcn kayna\u011f\u0131n\u0131 olu\u015fturan gerekse hitap etti\u011fi ve etkiledi\u011fi kitlenin T\u00fcrk milleti olmas\u0131 dolay\u0131s\u0131yla sosyolojik bir tezah\u00fcr\u00fcn yans\u0131mas\u0131d\u0131r. T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn kendisini devlet i\u00e7in bir k\u0131lavuz\/rehber g\u00f6rmesinin alt\u0131ndaki yads\u0131namaz etki, dayanak noktalar\u0131n\u0131 T\u00fcrk toplumunun i\u00e7erisinden alan bir hayat felsefesi olmas\u0131d\u0131r. B\u00fcnyesinde ferdiyet\u00e7ilikten ziyade toplumsal bir fayda ta\u015f\u0131mas\u0131 sebebiyle kendi dinamizmini yaratmak mecburiyetinde olan T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn lokomotifi gen\u00e7liktir.<\/em> Gen\u00e7lik, i\u00e7erisinde ya\u015fad\u0131\u011f\u0131 toplumun t\u00e2rih\u00ee ve k\u00fclt\u00fcrel de\u011ferlerinin bir ta\u015f\u0131y\u0131c\u0131s\u0131\/temsilcisi ve kendisinden sonraki nesle aktar\u0131c\u0131s\u0131\/yans\u0131t\u0131c\u0131s\u0131 olma vazifesini ve sorumlulu\u011funu y\u00fcklenmektedir. Dolay\u0131s\u0131yla bir milleti var eden ortak de\u011ferlerin devaml\u0131l\u0131\u011f\u0131n\u0131, bir zincirin halkalar\u0131 mis\u00e2li gen\u00e7lik sa\u011flamaktad\u0131r.<\/em> Bu zincirin b\u00fct\u00fcn\u00fcn\u00fc temsil eden T\u00fcrk\u00e7\u00fcl\u00fck fikri de i\u015fte bu ba\u011flant\u0131y\u0131 kuran gen\u00e7li\u011fin madd\u00ee ve manev\u00ee y\u00f6nden haz\u0131rlanmas\u0131ndan kendisini sorumlu hissetmektedir.<\/p>\n

Milletlerin varl\u0131klar\u0131n\u0131 devam ettirmelerinde ve geleceklerini belirlemede en temel etken gen\u00e7liktir. Bir milletin gen\u00e7li\u011finin niteli\u011fi ayn\u0131 zamanda o milletin de\u011ferler sistemine verdi\u011fi \u00f6nemi g\u00f6sterir<\/em>. Gen\u00e7lik ne kadar milletin ge\u00e7mi\u015finin ve an\u2019anev\u00ee duygular\u0131n\u0131n temsilcisiyse o toplumun gelece\u011fi de o kadar g\u00fc\u00e7l\u00fc ve parlak olur. Dolay\u0131s\u0131yla de\u011ferler sistemi ve mensubiyet duygusu, gen\u00e7lik-toplum ili\u015fkisini sa\u011flayan en g\u00fc\u00e7l\u00fc vas\u0131tad\u0131r.<\/em> Bu sosyolojik ger\u00e7e\u011fin, dinamiklerini toplumdan alan T\u00fcrk\u00e7\u00fc fikir sisteminde ne denli \u00f6nem arz etti\u011fi a\u015fik\u00e2rd\u0131r. T\u00fcrk\u00e7\u00fcl\u00fck fikri i\u00e7erisinde ele al\u0131n\u0131p tart\u0131\u015f\u0131lan ve temel meselelerden biri h\u00e2line getirilen konu, T\u00fcrk\u00e7\u00fc \u00f6l\u00e7\u00fctler i\u00e7erisinde belirlenen ideal gen\u00e7li\u011fin yeti\u015ftirilmesidir. \u00c7\u00fcnk\u00fc T\u00fcrk\u00e7\u00fcler bir toplumu \u015fekillendirmede en \u00f6nemli kayna\u011f\u0131n gen\u00e7lik oldu\u011funun fark\u0131ndad\u0131r. Bu sebeple T\u00fcrk\u00e7\u00fcl\u00fck fikrinin savunucular\u0131 da bu konuya s\u0131k\u00e7a e\u011filmi\u015flerdir. T\u00fcrk milletinin ve bununla birlikte devletinin varl\u0131\u011f\u0131n\u0131 koruyup g\u00fc\u00e7l\u00fc bir \u015fekilde gelece\u011fe ula\u015fmas\u0131nda, gen\u00e7li\u011fin \u00f6nemini ortaya koyan yaz\u0131lar kaleme alm\u0131\u015flard\u0131r. Gen\u00e7li\u011fin i\u00e7 ve d\u0131\u015f etkenler sebebiyle i\u00e7erisinde bulundu\u011fu sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcnde nas\u0131l bir yol izlenmesi gerekti\u011fi ve istenilen gen\u00e7li\u011fin nas\u0131l yarat\u0131laca\u011f\u0131 konular\u0131na kendi fikir sistemleriyle cevaplar bulmu\u015flard\u0131r.<\/p>\n

\u00c7al\u0131\u015fmam\u0131zda g\u00f6r\u00fclece\u011fi \u00fczere, gen\u00e7li\u011fin yeti\u015ftirilmesi ve sorunlar\u0131n\u0131n \u00e7\u00f6z\u00fcm\u00fc T\u00fcrk\u00e7\u00fc \u00e7evrelerde s\u0131k\u00e7a tart\u0131\u015f\u0131lan bir konudur. Meseleye yakla\u015f\u0131mlar\u0131 ise yine kendi bak\u0131\u015f a\u00e7\u0131lar\u0131 do\u011frultusunda \u015fekillenmi\u015ftir. Bu ba\u011flamda T\u00fcrk\u00e7\u00fc fikir sisteminin temsilcili\u011fini yapan Ats\u0131z Mecmua, Kopuz, Bozkurt, \u00c7\u0131naralt\u0131, G\u00f6k-B\u00f6r\u00fc, K\u0131z\u0131lelma, Orkun<\/em> ve \u00d6t\u00fcken<\/em> gibi s\u00fcreli yay\u0131mlarda kaleme al\u0131nm\u0131\u015f yaz\u0131lar, gen\u00e7lik meselesinin T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn temel davalar\u0131ndan biri oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6stermektedir. Bu yaz\u0131lardan hareket ederek kaleme ald\u0131\u011f\u0131m\u0131z \u00e7al\u0131\u015fmam\u0131z\u0131n ba\u015fl\u0131klar\u0131, i\u00e7erisinde milletin ya\u015fad\u0131\u011f\u0131 ve i\u00e7 ve d\u0131\u015f kaynakl\u0131 b\u00fct\u00fcn y\u0131k\u0131c\u0131 etkenlere kar\u015f\u0131 sars\u0131lmaz bir binay\u0131 temsil etmesi beklenilen gen\u00e7li\u011fin, T\u00fcrk\u00e7\u00fclere g\u00f6re nas\u0131l in\u015fa edilmesi gerekti\u011fi sorusuna yan\u0131t aramaktad\u0131r. T\u00fcrk gen\u00e7li\u011finin yeti\u015ftirilmesi noktas\u0131nda ortaya koyduklar\u0131 sistemin beslenme kaynaklar\u0131n\u0131n neler oldu\u011fu ve bunun alt yap\u0131s\u0131, onlar\u0131n g\u00f6z\u00fcnden anlat\u0131lacakt\u0131r. Ayr\u0131ca \u00e7al\u0131\u015fma, T\u00fcrk\u00e7\u00fc fikir sisteminin, T\u00fcrk milleti i\u00e7in idealize etti\u011fi gen\u00e7li\u011fi madd\u00ee ve manev\u00ee y\u00f6nleriyle ortaya koymay\u0131 hedeflemektedir.<\/p>\n

Sa\u011flam temel:\u00a0<\/strong>Ahl\u00e2k<\/strong><\/h2>\n

Ahl\u00e2k<\/em> kavram\u0131n\u0131n gen\u00e7ler \u00fczerindeki etkisi T\u00fcrk\u00e7\u00fc matbuatta s\u0131k\u00e7a i\u015flenen bir konudur. Gen\u00e7lere verilecek olan ahl\u00e2k terbiyesi \u00f6nemli bir meseledir; zir\u00e2 yar\u0131nki T\u00fcrk toplum hayat\u0131n\u0131n alaca\u011f\u0131 \u015fekil, onlar\u0131n bu erken ya\u015flardan itibaren te\u015fekk\u00fcl etmeye ba\u015flayan manev\u00ee b\u00fcnyelerine g\u00f6re ortaya \u00e7\u0131kacakt\u0131r.[1]<\/a> Ahl\u00e2k<\/em> konusunda bir\u00e7ok yaz\u0131 kaleme alan Nih\u00e2l Ats\u0131z<\/em>, millet yolunda \u00e7al\u0131\u015fmak, ya\u015famak ve \u00f6lmek<\/em> olarak ifade etti\u011fi ahl\u00e2k\u0131n en \u00e7ok gen\u00e7lere verilmesi gereken, zarur\u00ee bir kavram oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedir. Ona g\u00f6re; gen\u00e7lerin y\u00fcreklerine yerle\u015ftirilen mill\u00ee karakterimizin kuvvetiyle millet ve memlekete faydal\u0131 insanlar olunabilir. Bu ba\u011flamda gen\u00e7lere \u015f\u00f6yle seslenmektedir: \u201cHey \u015feyden \u00f6nce ahl\u00e2k\u0131n\u0131z\u0131n ve seciyenizin kuvvetine istinat ediniz. Her \u015feyden \u00f6nce memleketiniz ve milletiniz i\u00e7in \u00e7al\u0131\u015f\u0131n\u0131z. [\u2026] Gen\u00e7ler\u2026 aptall\u0131\u011f\u0131 ve safdilli\u011fi, h\u0131rs\u0131zl\u0131k ve ahl\u00e2ks\u0131zl\u0131\u011fa tercih ediniz. [\u2026] En k\u00fc\u00e7\u00fck memuriyetlerden en b\u00fcy\u00fck makamlara kadar ge\u00e7ece\u011finiz yollarda d\u00fcr\u00fcst olunuz. Arkan\u0131zda karanl\u0131k, \u00e7amurlu ve \u00e7irkefli dedikodular yerine; berrak, temiz, nurlu ve sitayi\u015fli izler b\u0131rakmaya \u00e7al\u0131\u015f\u0131n\u0131z.\u201d<\/em>[2]<\/a><\/p>\n

Gen\u00e7li\u011fin ahl\u00e2k\u00ee \u00f6zelliklere sahip olarak yeti\u015fmesi noktas\u0131nda aile<\/strong><\/h2>\n

T\u00fcrk\u00e7\u00fc dergilerde, gen\u00e7li\u011fin ahl\u00e2k\u00ee \u00f6zelliklere sahip bir \u015fekilde yeti\u015fmesi noktas\u0131nda aile<\/em>nin onlara verece\u011fi de\u011ferler sistemine geni\u015f yer ayr\u0131lmaktad\u0131r. T\u00fcrk\u00e7\u00fc bak\u0131\u015fa g\u00f6re, toplumun gelece\u011fi a\u00e7\u0131s\u0131ndan devlet i\u00e7inde bir devlet vazifesi g\u00f6ren ailenin, sa\u011flam bir ahl\u00e2k temeline oturmas\u0131 gerekmektedir<\/em>. Zira her t\u00fcrl\u00fc faaliyetinde ahl\u00e2k\u0131 rehber edinen, i\u00e7inde vazife ve mesuliyet hissi duyan, vatan\u0131 ve milleti i\u00e7in \u00f6lmeyi \u015feref bilen \u00e7ocuk, ancak temiz bir ailenin kuca\u011f\u0131nda yeti\u015febilir.[3]<\/a> T\u00fcrk gen\u00e7lerine \u00e7a\u011fr\u0131 yap\u0131larak yar\u0131n\u0131n \u201cB\u00fcy\u00fck T\u00fcrkiye\u201d<\/em>sini \u00e7ok \u00e7ocuklu, temiz ve ahl\u00e2kl\u0131 aileler<\/em>in yarataca\u011f\u0131 s\u00f6ylenmektedir. \u0130\u00e7imizde az say\u0131da da olsa yozla\u015fm\u0131\u015f, \u201cultra-modern\u201d<\/em> ve \u201cahl\u00e2k\u0131 ile bize yabanc\u0131 bir z\u00fcmre\u201d<\/em> oldu\u011fu da hat\u0131rlat\u0131larak bunlar\u0131n toplumdan kald\u0131r\u0131lmas\u0131n\u0131n bug\u00fcn\u00fcn gen\u00e7lerinin elinde oldu\u011fu vurgusu yap\u0131lmaktad\u0131r.[4]<\/a><\/p>\n

T\u00fcrk\u00e7\u00fc fikir sistemi, sosyolojik olarak en temel yap\u0131 olan aile kavram\u0131n\u0131n kutsiyetine inanmaktad\u0131r. Bu nedenle T\u00fcrk\u00e7\u00fc yay\u0131mlarda\u00a0<\/em>erke\u011fin baba, kad\u0131n\u0131n ise anal\u0131k g\u00f6revini yapaca\u011f\u0131 t\u00f6re ve disipline sahip bir ailenin olu\u015fturulmas\u0131 te\u015fvik edilmektedir<\/em>. Y\u00fcksek toplumlar y\u00fcksek ailelerden kurulur; tam tersi durumda ise milletler \u00e7\u00f6kmeye mahk\u00fbmdur. Mill\u00ee ve manev\u00ee a\u00e7\u0131dan yozla\u015fm\u0131\u015f ailelerde milletleri ya\u015fatan ve y\u00fccelten kavramlar silinmekte; bu aileler yaln\u0131zca madd\u00ee zevk ve hayat\u0131n esiri olmaktad\u0131rlar.[5]<\/a> B\u00f6yle bir ailede yeti\u015fen gen\u00e7li\u011fin ise sonunun felaket olaca\u011f\u0131 a\u015fik\u00e2rd\u0131r. Bu ba\u011flamda anne ve baban\u0131n sorumsuz ebeveynler olarak yeti\u015ftirdi\u011fi \u00e7ocuklar\u0131n, ahl\u00e2k\u00ee yozla\u015fma i\u00e7erisine d\u00fc\u015fmeleri ve \u00f6zellikle de k\u0131z \u00e7ocuklar\u0131n\u0131n bu durumu, T\u00fcrk\u00e7\u00fc matbuatta i\u00e7ler ac\u0131s\u0131 bulunmaktad\u0131r. Buna kar\u015f\u0131l\u0131k \u00e7evrede s\u0131k\u00e7a rastlan\u0131lan aile odakl\u0131 ahl\u00e2k\u00ee bozulmalar \u00f6rneklerle a\u00e7\u0131klanarak toplumsal duyarl\u0131l\u0131k olu\u015fturmak i\u00e7in gayret g\u00f6sterilmektedir.[6]<\/a> Anne ve babadan kaynaklanan ahl\u00e2k\u00ee \u00e7\u00f6k\u00fcnt\u00fcn\u00fcn \u00e7ocuklara yans\u0131mas\u0131 ve bu \u015fekilde yeti\u015fen gen\u00e7lerin de kalitesiz ve sorunlu bireyler halinde toplumda yer almas\u0131 bu \u015fekilde a\u00e7\u0131klanmaktad\u0131r.<\/p>\n

Gen\u00e7leri ahl\u00e2k\u00ee s\u00fck\u00fbta g\u00f6t\u00fcren etkenlerden biri olarak Bat\u0131l\u0131la\u015fma<\/strong><\/h2>\n

Gen\u00e7leri ahl\u00e2k\u00ee s\u00fck\u00fbta g\u00f6t\u00fcren etkenlerden biri de yozla\u015fma \u015feklindeki Bat\u0131l\u0131la\u015fma s\u00fcrecidir. T\u00fcrk\u00e7\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re, Osmanl\u0131\u2019da Tanzimat\u2019la ba\u015flayan ve Cumhuriyet d\u00f6neminde de devam eden Bat\u0131l\u0131la\u015fma anlay\u0131\u015f\u0131, gen\u00e7lik aras\u0131nda mill\u00ee \u015fuur yoksunlu\u011fundan kaynakl\u0131 ahl\u00e2k\u00ee yozla\u015fmalara da sebebiyet vermi\u015ftir<\/em>. T\u00fcrk\u00e7\u00fc yazarlar bu yozla\u015fmay\u0131 s\u0131k\u00e7a g\u00fcndeme getirmi\u015f ve sert ele\u015ftirilerde bulunmu\u015flard\u0131r. Ats\u0131z, T\u00fcrk milletinin tam olarak T\u00fcrk ahl\u00e2k\u0131na sahip oldu\u011fu zaman y\u00fckselip geli\u015fti\u011fi, yabanc\u0131lar\u0131n ahl\u00e2k\u0131n\u0131 ald\u0131\u011f\u0131nda ise d\u00fc\u015f\u00fcp geriledi\u011fi g\u00f6r\u00fc\u015f\u00fcndedir.[7]<\/a> Bunun yan\u0131nda d\u0131\u015far\u0131dan gelen olumsuz tesirlerle, a\u00e7\u0131k ve kapal\u0131 propagandalarla mill\u00ee ve din\u00ee mefk\u00fbresini kaybeden, ailesini ve aile hayat\u0131n\u0131 hakir g\u00f6ren gen\u00e7ler i\u00e7in hayatta yaln\u0131z cins\u00ee zevkten ibaret bir gayenin kalmad\u0131\u011f\u0131n\u0131 dile getirmektedir.[8]<\/a> Ayars\u0131z ve programs\u0131z Bat\u0131l\u0131la\u015fman\u0131n toplum taban\u0131nda a\u00e7t\u0131\u011f\u0131 tahribi, gen\u00e7ler \u00fczerinden anlatan Ats\u0131z\u2019\u0131n bu \u015fik\u00e2yetlerinin, asl\u0131nda d\u00f6nemin siyaset\u00e7ilerine y\u00f6nelik oldu\u011fu anla\u015f\u0131labilir. Ahl\u00e2k\u0131n korunmas\u0131nda \u00f6zellikle devlet y\u00f6neticilerine b\u00fcy\u00fck sorumluluk d\u00fc\u015fmektedir. Reha O\u011fuz T\u00fcrkkan, her \u015feyin temeli olarak niteledi\u011fi ahl\u00e2k kavram\u0131n\u0131n kuvvetli oldu\u011fu toplumlar\u0131n ileri bir seviyeye ula\u015facaklar\u0131n\u0131 belirterek, bir rejimin ve ideolojinin ilk vazifesinin toplumun ahl\u00e2k\u0131n\u0131 takviye etmek ve bir ahl\u00e2ka sahip, tertemiz gen\u00e7ler yeti\u015ftirmek oldu\u011funun alt\u0131n\u0131 \u00e7izmektedir. Toplumda ahl\u00e2ks\u0131zl\u0131kla ba\u015f etmenin yollar\u0131ndan biri olarak da devletin sert cezalar uygulamas\u0131n\u0131 \u015fart ko\u015fmaktad\u0131r. Cayd\u0131r\u0131c\u0131 cezalar ile fertlerin korkular\u0131n\u0131 harekete ge\u00e7irerek ahl\u00e2ks\u0131zl\u0131\u011f\u0131n \u00f6n\u00fcn\u00fcn al\u0131nabilece\u011fini iddia etmektedir.[9]<\/a><\/p>\n

Ahl\u00e2k de\u011ferlerinin kazan\u0131m\u0131 ve korunmas\u0131 noktas\u0131nda \u0130sl\u00e2m <\/strong><\/h2>\n

Gen\u00e7li\u011fin ahl\u00e2k de\u011ferlerinin kazan\u0131m\u0131 ve korunmas\u0131 noktas\u0131nda, onlara \u0130sl\u00e2m dininin ahl\u00e2k\u00ee kaidelerinin \u00f6\u011fretilmesi ve benimsetilmesinin gereklili\u011fi Orkun\u2019da yer bulmaktad\u0131r.[10]<\/a> Dergide ahl\u00e2k konusunda \u0130sl\u00e2m Peygamberi\u2019nin ya\u015fay\u0131\u015f\u0131 ve g\u00f6r\u00fc\u015fleri \u00f6rnek olarak sunulmaktad\u0131r.[11]<\/a> Gen\u00e7li\u011fin ahl\u00e2k\u0131n\u0131 bozdu\u011fu d\u00fc\u015f\u00fcn\u00fclen m\u00fcstehcen dergiler ve onlar\u0131 \u00e7\u0131kartanlar da T\u00fcrk\u00e7\u00fc \u00e7evrelerde sert \u015fekilde ele\u015ftirilmektedir. Bu t\u00fcr yay\u0131mlar \u201c\u00f6l\u00fcm sa\u00e7an mikrop\u201d<\/em> ve \u201cmill\u00ee b\u00fcnyemizi tehdit eden afet\u201d<\/em> \u015feklinde nitelendirilmektedir.[12]<\/a> T\u00fcrk milliyet\u00e7ili\u011fi, aile, din ve an\u2019ane kar\u015f\u0131t\u0131 yay\u0131mlar T\u00fcrk gen\u00e7li\u011fi i\u00e7in zehir olarak g\u00f6r\u00fcl\u00fcp bunlara kar\u015f\u0131 dikkatli olunmas\u0131 konusunda uyar\u0131 yap\u0131lmaktad\u0131r.[13]<\/a> Bu manev\u00eeyat\u0131 y\u0131k\u0131c\u0131 yay\u0131mlara kar\u015f\u0131 ise gen\u00e7lerin mill\u00ee ruhunu daha da kuvvetlendirecek yap\u0131c\u0131 yay\u0131mlarla cevap verilmesi gerekti\u011finin alt\u0131 \u00e7izilmektedir.[14]<\/a><\/p>\n

T\u00fcrk\u00e7\u00fc fikir sistemine g\u00f6re ahl\u00e2k kavram\u0131n\u0131n, gen\u00e7li\u011fin yeti\u015ftirilmesindeki \u00f6nemi\/rol\u00fc bu \u015fekilde ilgili \u00e7evrelere ifade edilirken, temeli sa\u011flam at\u0131lm\u0131\u015f gen\u00e7lik binas\u0131n\u0131n in\u015fas\u0131ndaki bir di\u011fer a\u015fama olarak e\u011fitim \u00f6n plana \u00e7\u0131kmaktad\u0131r.<\/p>\n

E\u011fitim… G\u00fc\u00e7l\u00fc duvar!<\/strong><\/h2>\n

T\u00fcrk\u00e7\u00fc fikir sisteminin gen\u00e7li\u011fin yeti\u015ftirilmesinde etkili g\u00f6rd\u00fc\u011f\u00fc \u00f6nemli bir kavram da e\u011fitimdir. Gen\u00e7li\u011fi etkileyip onlar\u0131 \u015fekillendirmede ev, okul, oyun, toplum, dergi, kitap, gazete ve radyo gibi \u00e7ok y\u00f6nl\u00fc vas\u0131talar bulunmaktad\u0131r.<\/em> Dolay\u0131s\u0131yla bu vas\u0131talar\u0131n gen\u00e7ler \u00fczerindeki telkinlerinde belirli bir terbiye usul\u00fc belirlenmelidir. Bu usul\u00fcn \u201cHer \u015fey millet i\u00e7in!\u201d<\/em> \u015feklindeki anlay\u0131\u015f \u00e7er\u00e7evesinde olu\u015fturulmas\u0131 beklenilmektedir. Milleti i\u00e7in g\u00f6z\u00fcn\u00fc k\u0131rpmadan hayat\u0131ndan vazge\u00e7ecek derecede cesaret ve feragate sahip bir manev\u00eeyata, ruh\u00ee ve beden\u00ee sa\u011flaml\u0131k i\u00e7in daima ne\u015feli bir ruha, mill\u00ee idealin tahakkukunda rasyonel vas\u0131talardan istifade etmek i\u00e7in ilm\u00ee zihniyete ve bilgiye sahip olma prensipleri \u00fczerine kurulu bir usulle yeti\u015ftirilmi\u015f bir gen\u00e7lik bu milletin parlak yar\u0131n\u0131n\u0131 in\u015fa edecektir.<\/em> \u0130\u015fte bunu sa\u011flamak i\u00e7in de toplumda yay\u0131lan madd\u00eeyat\u00e7\u0131 hayat telakkisi ortadan kald\u0131r\u0131lmal\u0131d\u0131r.[15]<\/a> \u00c7ocuklar\u0131n\u0131n iman\u0131n\u0131 b\u00fcy\u00fck ideallerin vecdiyle k\u0131l\u0131\u00e7 gibi bileyenlerin b\u00fcy\u00fck millet olaca\u011f\u0131n\u0131 s\u00f6yleyen Yusuf Ziya Orta\u00e7, her zaferden evvel kendi nefsine kar\u015f\u0131 muzaffer olmas\u0131n\u0131 bilen bir nesil yeti\u015ftirmemiz gerekti\u011fini dile getirmektedir.[16]<\/a>[17]<\/a><\/p>\n

Aksakl\u0131klar ve eksiklikler<\/strong><\/h2>\n

Gen\u00e7li\u011fin e\u011fitiminde ya\u015fanan aksakl\u0131klar\/eksiklikler T\u00fcrk\u00e7\u00fc \u00e7evrelerin yak\u0131nd\u0131\u011f\u0131 bir konudur. T\u00fcrkiye\u2019de tahsil ve terbiye sisteminin, okul ve aile muhitinin ve gen\u00e7li\u011fin m\u00fcnasebete bulundu\u011fu \u00e7evrelerin onlara mill\u00ee benliklerini duyurmak, mill\u00ee \u00fclk\u00fcy\u00fc tan\u0131tmak ve T\u00fcrkl\u00fck duygular\u0131n\u0131 a\u015f\u0131lamaktan uzak bir anlay\u0131\u015fta oldu\u011fu ifade edilmektedir.<\/em> B\u00f6yle bir ortamda yeti\u015fen gen\u00e7lik ise elbette din, milliyet ve ahl\u00e2k kavramlar\u0131ndan uzak, ki\u015fisel menfaat ve zevkin pe\u015finde ko\u015fan bir anlay\u0131\u015f\u0131n esiri olmaktad\u0131r.[18]<\/a><\/p>\n

T\u00fcrk annelerinin omuzlar\u0131ndaki sorumluluk<\/strong><\/h2>\n

Aile<\/em>, gen\u00e7li\u011fe verilen e\u011fitimin ilk basama\u011f\u0131n\u0131 olu\u015fturmas\u0131 bak\u0131m\u0131ndan m\u00fchim bir g\u00f6rev ifa etmektedir. 1940 y\u0131l\u0131nda Bozkurt<\/em> dergisindeki bir makalede, o g\u00fcnk\u00fc T\u00fcrk gen\u00e7lerinin \u00f6\u011frenmesi zarur\u00ee vazifeler<\/em> s\u0131ralanarak erkeklerin iyi sil\u00e2h kullanmalar\u0131 ve g\u00fc\u00e7l\u00fc bir vatan ve millet mefk\u00fbresi ta\u015f\u0131malar\u0131, k\u0131zlar\u0131n ise iyi birer anne olma \u015ferefine ermeyi gaye edinmeleri istenmektedir<\/em>.[19]<\/a> Yazar\u0131n gen\u00e7lerden bunlar\u0131 istemesi asl\u0131nda o g\u00fcn\u00fcn anne ve babalar\u0131na da yap\u0131lan bir uyar\u0131, verilen bir nasihattir. Gen\u00e7li\u011fin e\u011fitiminin ilk basama\u011f\u0131n\u0131 te\u015fkil eden aile oca\u011f\u0131n\u0131n nesil yeti\u015ftirmekteki pay\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcrse ilk sorumluluk da elbette ana-babalara d\u00fc\u015fmektedir.<\/em> Bu sebeple T\u00fcrk\u00e7\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131nda aile kavram\u0131 kutsal ve \u00fcst\u00fcnd\u00fcr. Bununla birlikte kad\u0131n\u0131n ailedeki rol\u00fc de olduk\u00e7a belirginle\u015ftirilmektedir. T\u00fcrk toplumunun ebed\u00ee fel\u00e2h ve saadeti, m\u00fcstakbel T\u00fcrk annelerinin omuzlar\u0131nda g\u00f6r\u00fclmektedir.<\/em>[20]<\/a> Anal\u0131k g\u00f6revinin gen\u00e7li\u011fin yeti\u015ftirilmesi noktas\u0131ndaki sorumlulu\u011funa ithafen, kad\u0131n\u0131n en b\u00fcy\u00fck ve en kutsal vazifesinin anal\u0131k oldu\u011fu y\u00f6n\u00fcndeki anlay\u0131\u015f T\u00fcrk\u00e7\u00fc bak\u0131\u015f<\/em> i\u00e7erisinde yer almaktad\u0131r.[21]<\/a>.<\/p>\n

1932 y\u0131l\u0131nda yay\u0131mlanan Ats\u0131z Mecmua<\/em>\u2019n\u0131n bir say\u0131s\u0131nda T\u00fcrk gen\u00e7li\u011finin i\u00e7erisinde bulundu\u011fu yozla\u015fman\u0131n sebebi ailenin mill\u00ee mefk\u00fbre y\u00f6n\u00fcnden \u00e7ocuklar\u0131n\u0131 e\u011fitememesi<\/em> olarak g\u00f6sterilmektedir. Ailenin yol a\u00e7t\u0131\u011f\u0131 bu eksikli\u011fi, okullar da verdikleri e\u011fitimle lay\u0131k\u0131yla dolduramad\u0131\u011f\u0131ndan orta, lise ve y\u00fcksek\u00f6\u011fretime gelen gen\u00e7ler ruh\u00ee bir bunal\u0131m i\u00e7erisinde bo\u015flukta kalmaktad\u0131r.[22]<\/a> 1943 y\u0131l\u0131nda yay\u0131mlanan G\u00f6k-B\u00f6r\u00fc<\/em> dergisindeki bir yaz\u0131da da bilgili, ahl\u00e2kl\u0131 ve milliyetperver T\u00fcrk gen\u00e7li\u011finin yeti\u015ftirilmesine y\u00fcksek\u00f6\u011fretim a\u015famas\u0131nda bak\u0131larak e\u011fitim veren profes\u00f6rlerin, uygulanan e\u011fitim metotlar\u0131n\u0131n, m\u00fcfredat programlar\u0131n\u0131n ve imtihanlar\u0131n nas\u0131l olmas\u0131 gerekti\u011fi konusunda g\u00f6r\u00fc\u015fler ortaya konularak mevcut yanl\u0131\u015fl\u0131klar\u0131n alt\u0131 \u00e7izilmektedir<\/em>.[23]<\/a> Benzer konuda kaleme al\u0131nan bu iki yaz\u0131da aradan ge\u00e7en y\u0131llara kar\u015f\u0131n gen\u00e7li\u011fin yeti\u015ftirilmesi noktas\u0131nda e\u011fitimden \u015fik\u00e2yetin devam etmesi, e\u011fitim sorunun h\u00e2l\u00e2\u00a0 kal\u0131c\u0131 bir \u015fekilde \u00e7\u00f6z\u00fclemedi\u011finin if\u00e2desidir. Bu da gen\u00e7li\u011fin yeti\u015ftirilmesinde aile ile birlikte e\u011fitim kurumlar\u0131n\u0131n da b\u00fcy\u00fck bir sorumluluk alt\u0131nda oldu\u011funu g\u00f6stermektedir.<\/em><\/p>\n

E\u011fitimcilerin sorumluluklar\u0131<\/strong><\/h2>\n

Gen\u00e7li\u011fin e\u011fitiminde aile ile birlikte en b\u00fcy\u00fck pay e\u011fitim kurumlar\u0131na ve bunlar\u0131n y\u00fcr\u00fct\u00fcc\u00fcleri olan e\u011fitmenlere aittir. Bununla birlikte baz\u0131 T\u00fcrk\u00e7\u00fc yazarlar gen\u00e7li\u011fin manev\u00ee y\u00f6nden yeti\u015ftirilmesinde \u00f6\u011fretmenin tesirini anne ve baban\u0131nkinden daha b\u00fcy\u00fck g\u00f6rmektedir.<\/em> Bu noktada da \u00f6\u011fretmenin kendi \u015fahsiyeti<\/em> \u00f6nem kazanmaktad\u0131r. E\u011fer bir \u00f6\u011fretmen vatan ve millet kavramlar\u0131na kar\u015f\u0131 olursa e\u011fitimindeki gen\u00e7ler de manev\u00ee y\u00f6nden zay\u0131flayacak ve milletin istikb\u00e2li tehlikeye at\u0131lacakt\u0131r.<\/em>[24]<\/a> Dolay\u0131s\u0131yla bir milletin gen\u00e7li\u011finin varl\u0131\u011f\u0131 o gen\u00e7li\u011fi yeti\u015ftiren \u00f6\u011fretmenlerin varl\u0131\u011f\u0131na ba\u011fl\u0131d\u0131r.[25]<\/a> Orhan Seyfi Orhon, gen\u00e7li\u011fin ruhunda mill\u00ee duygular\u0131 sil\u00e2h gibi \u00e7atabilmek i\u00e7in elimizdeki tek yenilmez kuvvetin \u00f6\u011fretmen ordusu oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedir.<\/em> Ancak manev\u00ee kuvveti yerinde olmayan bir \u00f6\u011fretmen ordusuyla da beklenilen zafer kazan\u0131lamaz. Gen\u00e7 ruhlara mill\u00ee ve ahl\u00e2k\u00ee telkinlerin derin ve geni\u015f \u015fekilde yap\u0131lmamas\u0131, idealsiz bir neslin yeti\u015fmesinde en \u00f6nemli etkendir. Bu nedenle de onlara bu telkini vermeyen, T\u00fcrkiye\u2019nin kurtulu\u015funu omuzlar\u0131nda hissetmeyenlerin bu orduda yeri yoktur<\/em>.[26]<\/a><\/p>\n

Bilgiden \u00f6nce mill\u00ee bir ruh!<\/strong><\/h2>\n

Kendisi de bir \u00f6\u011fretmen olan Nejdet San\u00e7ar<\/em>, \u00f6\u011fretmenli\u011fin \u015feref itibariyle ba\u015fta gelen mesleklerden biri oldu\u011funu s\u00f6ylemektedir. \u00d6\u011fretmenin vazifesi \u00f6\u011frencisini yeti\u015ftirmek olmakla birlikte, bunun kuru bir bilgi y\u00fcklemesinden ibaret say\u0131lmamas\u0131 gerekti\u011fini ifade eden San\u00e7ar, bir \u00f6\u011fretmenin \u00f6\u011frencisine bilgiden \u00f6nce mill\u00ee bir ruh vermesi gerekti\u011fi kanaatindedir.<\/em> E\u011fer bir \u00f6\u011frenci yaln\u0131zca bilgiden ibaret kalm\u0131\u015f da ki\u015fili\u011finde mill\u00ee bir ruh te\u015fekk\u00fcl etmemi\u015f, cemiyet\u00e7ilik ve milliyet\u00e7ilik fikirleri \u00fczerinde d\u00fc\u015f\u00fcnmemi\u015f ise bu \u00f6\u011frenci arzu edilen gen\u00e7 tipine uygun de\u011fildir. \u0130\u015fte bu sebeple \u00f6\u011fretmenin ba\u015f g\u00f6revi, \u00f6\u011frencisinde mill\u00ee \u015fahsiyetin te\u015fekk\u00fcl etmesini sa\u011flamakt\u0131r.[27]<\/a> Bunu yaparken de kendisinin bir rol model oldu\u011funu unutmamal\u0131d\u0131r. Ailede ahl\u00e2k\u00ee karakterin simgesi ana-baba, okulda ise \u00f6\u011fretmendir.[28]<\/a> \u00d6\u011fretmenlerin h\u00e2l ve davran\u0131\u015flar\u0131yla \u00f6\u011frencilere \u00f6rnek olmas\u0131 gerekmektedir. \u00d6\u011frenciye mill\u00ee ruh verecek ve onu topluma kazand\u0131racak tam cevherli bir \u00f6\u011fretmen ordusu sayesinde T\u00fcrk gen\u00e7li\u011fi arzu edilen bir nesli olu\u015fturacakt\u0131r.[29]<\/a> Ats\u0131z da T\u00fcrk gen\u00e7li\u011finin ahl\u00e2k\u00ee ve manev\u00ee bir kuvvete m\u00e2lik olarak, atalar\u0131n\u0131n yazd\u0131klar\u0131 t\u00e2rih\u00ee ba\u015far\u0131lar\u0131 aratmayacak \u015fekilde kahraman nitelikte yeti\u015fmesini arzulamaktad\u0131r. Be\u015fikten ba\u015flay\u0131p y\u00fcksek\u00f6\u011fretim tahsilinin sonuna kadar devam eden kahramanl\u0131k terbiyesinin gen\u00e7li\u011fe, evde aile; okulda ise \u00f6\u011fretmen taraf\u0131ndan verildi\u011fini s\u00f6yleyen Ats\u0131z, \u201cKahramanlar, ancak kahramanl\u0131\u011fa inanm\u0131\u015f \u00f6\u011fretmenlerin telkini ile yeti\u015fir\u201d<\/em> c\u00fcmlesiyle de \u00f6\u011fretmenlerin sorumlulu\u011funu ifade etmektedir.[30]<\/a> \u00d6\u011frencilerin kendilerini \u00f6rnek model alacaklar\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, \u00f6\u011fretmenlerin her \u015feyden \u00f6nce ahl\u00e2k bak\u0131m\u0131ndan m\u00fckemmel bir insan olmas\u0131 gerekti\u011fine vurgu yapmaktad\u0131r.[31]<\/a><\/p>\n

Gen\u00e7li\u011fe verilecek e\u011fitimin i\u00e7eri\u011fi ve program\u0131 konusundaki g\u00f6r\u00fc\u015fler de T\u00fcrk\u00e7\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131yla g\u00fcndeme getirilmi\u015ftir. Gen\u00e7ler aile, okul ve \u00e7evrenin etkisinde tahsil ve terbiye g\u00f6r\u00fcrler. Bu \u00fc\u00e7 alanda ald\u0131klar\u0131 e\u011fitim ne kadar kaliteli olursa, bozuk d\u00fczen ve anar\u015fiden o kadar uzakla\u015f\u0131rlar. Dolay\u0131s\u0131yla gen\u00e7lerin disiplinli bir ruh ve terbiye ile yeti\u015ftirilmesi zarur\u00eedir. Gen\u00e7li\u011fin e\u011fitiminde onu yaln\u0131z hayat ve i\u015f alanlar\u0131na haz\u0131rlamak mill\u00ee bir terbiye ve tahsil gayesi olamaz. \u00c7\u00fcnk\u00fc bu tarz bir e\u011fitim, onlar\u0131 \u00e7\u0131karc\u0131l\u0131\u011fa ve bencilli\u011fe<\/em> g\u00f6t\u00fcrecektir. Bunun beraberinde ise ahl\u00e2k mefhumu<\/em>nun zay\u0131flamas\u0131 gelecektir. Oysa aslolan, fedak\u00e2rl\u0131k ve vazife bilincinin gen\u00e7li\u011fe kazand\u0131r\u0131lmas\u0131d\u0131r<\/em>.[32]<\/a> Bu noktada da T\u00fcrk gen\u00e7lerine e\u011fitimlerinde t\u00e2rih\u00ee \u015fahsiyetlerden fedak\u00e2rl\u0131k ruhu a\u015f\u0131lay\u0131c\u0131 \u00f6rnekler verilmesinin \u00f6nemi ortaya \u00e7\u0131kmaktad\u0131r.[33]<\/a> Nejdet San\u00e7ar<\/em>, mill\u00ee bir program\u0131 sahibi maarif ve bu program\u0131 hem resm\u00ee hem de vicdan\u00ee bir vazife olarak uygulayacak \u00f6\u011fretmenler sayesinde gen\u00e7li\u011fin yeti\u015ftirilebilece\u011fini savunmaktad\u0131r.[34]<\/a> Ats\u0131z\u2019a g\u00f6re bir nesli arzulanan \u015fekilde yeti\u015ftirmek i\u00e7in okullarda \u00f6\u011frencilere millet sevgisi vermek ve millet u\u011fruna fedak\u00e2rl\u0131kta bulunma d\u00fc\u015f\u00fcncesini a\u015f\u0131lamak gerekmektedir. Bunu yapabilmek i\u00e7in de milliyet\u00e7i \u00f6\u011fretmen ve mill\u00ee nitelikte bir ders program\u0131 olmas\u0131 \u015fartt\u0131r<\/em>.[35]<\/a> T\u00fcrkiye Cumhuriyeti h\u00fck\u00fbmetinin \u00fclke gen\u00e7li\u011fini arzu edilen \u015fekilde yeti\u015ftirmeyi bir vicdan haline getirmesi en m\u00fchim vazifelerinden birisidir.[36]<\/a> Bunun i\u00e7in de e\u011fitim sistemimizin gen\u00e7li\u011fi i\u00e7erisinde bulundu\u011fu bo\u015fluktan kurtaracak \u015fekilde d\u00fczenlenmesi gerekmektedir. E\u011fitim i\u015flerine bol miktarda \u00f6denek ay\u0131rmaktansa, ilkokuldan y\u00fcksek\u00f6\u011fretime kadar T\u00fcrk \u00e7ocuklar\u0131na verilecek mill\u00ee ve insan\u00ee terbiyeyi telkin edecek olan mefk\u00fbreleri belirlemek ve bu suretle istikrarl\u0131 bir maarif g\u00f6r\u00fc\u015f\u00fc yaratmak daha makbul g\u00f6r\u00fclmektedir.[37]<\/a><\/p>\n

Ahl\u00e2kla yo\u011furularak sa\u011flam temeller \u00fczerine in\u015fa edilen gen\u00e7lik binas\u0131, e\u011fitim yoluyla \u00f6r\u00fclen g\u00fc\u00e7l\u00fc duvarlarla bu \u015fekilde y\u00fckseltilmektedir.<\/em> Binan\u0131n son a\u015famas\u0131n\u0131 ise mill\u00ee \u015fuur z\u0131rh\u0131yla kaplanm\u0131\u015f bir \u00e7at\u0131 ile \u00fczerini \u00f6rtmek olu\u015fturmaktad\u0131r.<\/p>\n

Mill\u00ee \u015fuur z\u0131rhl\u0131 \u00e7at\u0131<\/strong><\/h2>\n

T\u00fcrk\u00e7\u00fc fikir sistemine g\u00f6re gen\u00e7li\u011fin yeti\u015ftirilmesinde en b\u00fcy\u00fck etkenlerden biri de mill\u00ee \u015fuur<\/em>dur. Daha k\u00fc\u00e7\u00fck ya\u015flardan itibaren aile oca\u011f\u0131nda \u00e7ocuklar\u0131n edinece\u011fi mill\u00ee \u015fuurun onlar\u0131n geli\u015fimine yapaca\u011f\u0131 olumlu yans\u0131malar T\u00fcrk\u00e7\u00fc dergilerin sayfalar\u0131nda yer bulmaktad\u0131r. Bu konuda Reha O\u011fuz T\u00fcrkkan<\/em>, T\u00fcrk analar\u0131na seslenerek, \u00e7ocuklar\u0131n\u0131 mill\u00ee \u015fuurla yeti\u015ftirmeleri i\u00e7in \u00e7a\u011fr\u0131 yapmaktad\u0131r. Ba\u015fka toplumlardaki ana-babalar\u0131n \u00e7ocuklar\u0131na ait olduklar\u0131 milleti ve k\u00fclt\u00fcrlerini \u00f6\u011freterek, mill\u00ee \u015fuur sahibi bir gen\u00e7lik olu\u015fturmak i\u00e7in g\u00f6sterdikleri \u00e7abay\u0131 \u00f6rnek vermektedir. T\u00fcrk ana-babalar\u0131n\u0131n \u00e7ocuklar\u0131na okuduklar\u0131 ninnide, b\u00fcy\u00fcd\u00fcklerinde onlara verdikleri nasihatlerde\/telkinlerde vatan, cemiyet, fedak\u00e2rl\u0131k ve T\u00fcrkl\u00fckten mutlaka bahsetmeleri gerekti\u011fini vurgulamaktad\u0131r<\/em>.[38]<\/a> Bu \u015fekilde T\u00fcrkkan, kendi menfaatinden \u00f6nce i\u00e7erisinde ya\u015fad\u0131\u011f\u0131 toplumun menfaatlerini \u00fcst\u00fcn tutan bir anlay\u0131\u015fa sahip neslin yeti\u015ftirilmesinde ailenin verece\u011fi mill\u00ee \u015fuura dikkat \u00e7ekmekte ve bir anlamda aileye b\u00fcy\u00fck bir sorumluluk y\u00fcklemektedir.<\/p>\n

Gen\u00e7li\u011fin k\u00fc\u00e7\u00fck ya\u015flardan itibaren alaca\u011f\u0131 mill\u00ee \u015fuur ve bunun getirisi olan fedak\u00e2rl\u0131k \u00f6zverisi ile toplumun da ileri bir seviyeye ula\u015faca\u011f\u0131 anlay\u0131\u015f\u0131 T\u00fcrk\u00e7\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n bir yans\u0131mas\u0131d\u0131r. T\u00fcrkiye\u2019nin g\u00fc\u00e7l\u00fc bir \u015fekilde varl\u0131\u011f\u0131n\u0131 devam ettirebilmesinin yolunu mill\u00ee \u015fuur ve ruh ile dolu bir gen\u00e7li\u011fin varl\u0131\u011f\u0131na ba\u011flayan Nejdet San\u00e7ar, ancak bu \u201cmanev\u00ee pusatlanma\u201d<\/em> ile T\u00fcrkiye\u2019nin t\u00e2rihteki o \u00f6zlenen b\u00fcy\u00fck T\u00fcrkiye olabilece\u011fini s\u00f6ylemektedir.[39]<\/a> Fakat T\u00fcrk gen\u00e7leri bu nitelikte yeti\u015ftiril(e)medi\u011fi i\u00e7in toplumsal sorunlar ya\u015fanmaktad\u0131r. Dolay\u0131s\u0131yla tek tek fertlerin T\u00fcrk\u00e7\u00fc fikir sistemine uygun yeti\u015ftirilmesi ile bir b\u00fct\u00fcn olarak toplumun da i\u00e7erisinde bulundu\u011fu sorunlardan kurtulmas\u0131 m\u00fcmk\u00fcn olacakt\u0131r. Ats\u0131z\u2019\u0131n 1932 y\u0131l\u0131nda kaleme ald\u0131\u011f\u0131 bir yaz\u0131s\u0131nda Cumhuriyet ile birlikte ye\u015feren yeni neslin \u015fu \u00f6zelliklere m\u00e2lik bireyler olmas\u0131n\u0131 arzulad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir: \u201cBize yaln\u0131z dans etmesini, iyi giyinmesini, kur yapmas\u0131n\u0131 ve \u00e2\u015f\u0131k olmas\u0131n\u0131 bilen gencin l\u00fczumu yoktur. Bize bug\u00fcn mesle\u011finde usanmadan \u00e7al\u0131\u015facak, yar\u0131n hudutta g\u00f6z k\u0131rpmadan \u00f6lebilecek gen\u00e7 l\u00e2z\u0131md\u0131r.\u201d<\/em>[40]<\/a> \u0130nsanlar\u0131n gen\u00e7lik d\u00f6nemlerinin mefk\u00fbreye en fazla susad\u0131klar\u0131 zaman dilimi oldu\u011funu belirten Ats\u0131z, e\u011fer gen\u00e7li\u011fe mill\u00ee \u015fuur \u00e7er\u00e7evesinde bir mefk\u00fbre verilirse onun ahl\u00e2k buhran\u0131 i\u00e7erisine d\u00fc\u015fmeyece\u011fi ve yabanc\u0131 tesirler neticesinde devlet ve millet aleyhindeki ak\u0131mlara kap\u0131lmayaca\u011f\u0131n\u0131 s\u00f6ylemektedir.[41]<\/a><\/p>\n

Reha O\u011fuz T\u00fcrkkan, mill\u00ee \u015fuur telkininden mahrum yeti\u015fen gen\u00e7li\u011fin ki\u015fisel menfaat ve cins\u00ee zevk temelindeki d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc \u00f6rnekleriyle a\u00e7\u0131klayarak, bu tip bir gen\u00e7 kitlenin ne kendilerine ne de i\u00e7erisinde ya\u015fad\u0131klar\u0131 topluma bir fayda verece\u011fi g\u00f6r\u00fc\u015f\u00fcndedir. Bu gen\u00e7li\u011fin ortaya \u00e7\u0131k\u0131\u015f\u0131na ise yine toplumun kendisi sebep olmaktad\u0131r. Zira gen\u00e7li\u011fe g\u00fc\u00e7l\u00fc bir mefk\u00fbre verilir, toplumun ya\u015fay\u0131\u015f, \u0131st\u0131rap ve \u00fcmitleriyle al\u00e2kadar edilirse b\u00f6yle her mukaddes kavramla alay eden, menfaatperest, e\u011flence ve zevkten ba\u015fka bir \u015fey d\u00fc\u015f\u00fcnmeyen bir tip ortaya \u00e7\u0131kmaz.[42]<\/a> Bu \u015fekilde toplumun mill\u00ee \u015fuur kazand\u0131rmadaki rol\u00fc ortaya konularak gen\u00e7li\u011fin toplumsalla\u015fma s\u00fcrecinde kazanmas\u0131 gereken de\u011ferler sistemi vurgulanmaktad\u0131r. Mill\u00ee \u015fuur ve g\u00fc\u00e7l\u00fc bir mefk\u00fbreden yoksun olman\u0131n, gen\u00e7 kitle \u00fczerinde yol a\u00e7t\u0131\u011f\u0131 tehlikeler dile getirilmektedir.<\/p>\n

Mill\u00ee \u015fuur yoksunlu\u011funun gen\u00e7ler \u00fczerindeki olumsuz etkilerinden biri olarak, kendi de\u011ferlerine yabanc\u0131la\u015farak ba\u015fka milletlere ve onlar\u0131n k\u00fclt\u00fcrlerine meyledilmesi g\u00f6r\u00fclmektedir. Bunun ba\u015f\u0131n\u0131 ise Bat\u0131 hayranl\u0131\u011f\u0131 \u00e7ekmektedir. T\u00fcrk gen\u00e7li\u011finin Bat\u0131l\u0131lara \u00f6zenmesi ve onlar gibi d\u00fc\u015f\u00fcn\u00fcp hareket etmesi T\u00fcrk\u00e7\u00fc sistemde sert bir \u015fekilde ele\u015ftirilmektedir.[43]<\/a> Mill\u00ee \u015fuuru olmayan toplumlar\u0131n i\u00e7erisine d\u00fc\u015ft\u00fc\u011f\u00fc madd\u00ee ve manev\u00ee buhran Ats\u0131z taraf\u0131ndan da dile getirilmekte ve bu buhran\u0131n ortadan kalkmas\u0131 i\u00e7in mill\u00ee \u015fuurun uyan\u0131k olmas\u0131 gerekti\u011fi uyar\u0131s\u0131 yap\u0131lmaktad\u0131r.[44]<\/a> Mill\u00ee \u015fuuru uyan\u0131k olmas\u0131 gerekenlerin ba\u015f\u0131nda ise toplumun istikb\u00e2lini olu\u015fturan gen\u00e7lik gelmektedir. Ruhtaki asaletin ancak mill\u00ee \u015fuurla ayakta kalabilece\u011fine inanan T\u00fcrk\u00e7\u00fc bak\u0131\u015f a\u00e7\u0131\u015f\u0131na g\u00f6re, mill\u00ee gurur ve duygulardan mahrum bir gen\u00e7lik, madd\u00ee ba\u015far\u0131ya ula\u015farak para ve konfor asaleti kurmu\u015fsa bile ruh asaletinden mahrum kalacakt\u0131r. Oysa hakik\u00ee asalet, ruh asaletidir ve bu da ancak mill\u00ee \u015fuurla beslenip ya\u015fayabilir. Onun i\u00e7in de mill\u00ee \u015fuurun gen\u00e7li\u011fe kazand\u0131r\u0131lmas\u0131 gerekmektedir. E\u011fer bu yap\u0131lmazsa toplumsal felaketlere yol a\u00e7\u0131lmas\u0131 i\u015ften bile de\u011fildir.[45]<\/a> Mill\u00ee \u015fuurun gen\u00e7lik i\u00e7in \u00f6nemini a\u00e7\u0131klayan \u015fu c\u00fcmleler T\u00fcrk\u00e7\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 \u00f6zetler bi\u00e7imdedir. \u201cBir T\u00fcrk genci ne kadar tahsilli ve bilgili olursa olsun, onun milletine fayda getiren ve yarayan bir adam olabilmesi i\u00e7in behemeh\u00e2l mill\u00ee \u015fuur sahibi olmas\u0131 l\u00e2z\u0131md\u0131r. Yoksa kazan\u0131lan umum\u00ee ve teknik bilgiler, temelsiz s\u00fcsler halinde s\u0131r\u0131tma\u011fa mahk\u00fbmdurlar.\u201d<\/em>[46]<\/a> Bu do\u011frultuda gen\u00e7lerin vazifesi vatan ve millet i\u00e7in \u00e7al\u0131\u015fmak, geri b\u0131rak\u0131lm\u0131\u015f milletini muas\u0131r milletlerin en \u00fcst\u00fcne \u00e7\u0131karmakt\u0131r. Buna kar\u015f\u0131n vazifesini yapmayarak yabanc\u0131 milletlerin ideolojilerini benimseyenler kendi milletine bilmeden d\u00fc\u015fmanl\u0131k yapmaktad\u0131r.[47]<\/a><\/p>\n

\u0130deal T\u00fcrk genci<\/strong><\/h2>\n

T\u00fcrk\u00e7\u00fc fikir sisteminde ideal T\u00fcrk gencinin \u00f6l\u00e7\u00fcleri de belirlenmi\u015ftir. Reha O\u011fuz T\u00fcrkkan<\/em>; ideal T\u00fcrk gencinin her \u015feyden \u00f6nce T\u00fcrk milliyet\u00e7isi, T\u00fcrk t\u00e2rihine, k\u00fclt\u00fcr\u00fcne ve an\u2019anelerine a\u015fina ve milletini ilgilendiren meselelere duyarl\u0131 olmas\u0131 \u00f6zelliklerini g\u00f6stermektedir<\/em>. \u0130deal gen\u00e7, milletine daha \u00e7ok fayda sa\u011flayabilmek i\u00e7in kendisini en iyi \u015fekilde yeti\u015ftirmeyi ve kuvvetli bir \u015fahsiyet olmay\u0131 arzular. Temiz ahl\u00e2kl\u0131 ve sa\u011flam karakterlidir. Cesur ve kahraman<\/em>d\u0131r. \u0130\u00e7ki ve kumar gibi al\u0131\u015fkanl\u0131klar\u0131 yoktur<\/em>. Aile kavram\u0131na ve namus<\/em>a \u00f6nem verir. En \u00f6nemlisi de milleti u\u011frunda kendi menfaatlerinden ve hatta hayat\u0131ndan vazge\u00e7ebilme kudretine ve fedak\u00e2rl\u0131\u011f\u0131na sahiptir. Bunlar\u0131n yan\u0131nda T\u00fcrkkan, fiziksel olarak da ideal T\u00fcrk gencini tasvir eder. Buna g\u00f6re T\u00fcrk genci iri yap\u0131l\u0131, geni\u015f omuzlu, kanl\u0131 canl\u0131, din\u00e7 ve g\u00fcrb\u00fcz bir delikanl\u0131d\u0131r. V\u00fccut sa\u011fl\u0131\u011f\u0131na \u00f6nem verir ve spor dallar\u0131yla u\u011fra\u015f\u0131r. \u0130deal T\u00fcrk genci hakk\u0131ndaki tasvirini ise \u015fu \u015fekilde \u00f6zetler: \u201cRuhu inan\u00e7 dolu, ahl\u00e2k\u0131 temiz ve sa\u011flam, kafas\u0131 \u00f6z ve k\u00f6kl\u00fc bilgilerle besli, duygusu ince, k\u00fclt\u00fcr\u00fc geni\u015f, s\u0131hhati kaya gibi sert ve \u00e7atlaks\u0131z, v\u00fccudu demir ve kuvveti emsalsiz olan bu gen\u00e7, hakik\u00ee T\u00fcrk gencidir.\u201d<\/em>[48]<\/a><\/p>\n

Temelinin ahl\u00e2kla at\u0131ld\u0131\u011f\u0131, duvarlar\u0131n\u0131n e\u011fitimle y\u00fckseldi\u011fi gen\u00e7lik binas\u0131n\u0131n \u00e7at\u0131s\u0131na konulan mill\u00ee \u015fuur z\u0131rh\u0131 ile de art\u0131k sars\u0131lmaz ve y\u0131k\u0131lmaz bir yap\u0131 meydana gelecek, devletin ve toplumun istikb\u00e2li bu \u015fekilde teminat alt\u0131na al\u0131nm\u0131\u015f olacakt\u0131r.<\/p>\n

Sonu\u00e7<\/strong><\/h2>\n

G\u00f6r\u00fclece\u011fi \u00fczere T\u00fcrk\u00e7\u00fc fikir anlay\u0131\u015f\u0131na g\u00f6re gen\u00e7li\u011fin yeti\u015ftirilmesinde ahl\u00e2k, e\u011fitim ve mill\u00ee \u015fuur kavramlar\u0131 i\u00e7 i\u00e7e ve sistemli bir b\u00fct\u00fcn \u015feklindedir. Bunlar\u0131n birinde ya\u015fan\u0131lacak bir bozulma, b\u00fct\u00fcn sistemi etkileyerek \u00e7\u00f6kmeye sebep verebilmektedir. T\u00fcrk\u00e7\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131na uygun bir gen\u00e7li\u011fin ortaya \u00e7\u0131kabilmesi i\u00e7in de bu sistemdeki her par\u00e7aya ayr\u0131 ayr\u0131 \u00f6nem verilmesi zarur\u00eedir. Dolay\u0131s\u0131yla T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn gen\u00e7lik davas\u0131 ayn\u0131 zamanda bizatihi toplumun davas\u0131d\u0131r. 1930\u2019lar\u0131n ba\u015f\u0131ndan 1970\u2019lerin ortas\u0131na dek inceledi\u011fimiz T\u00fcrk\u00e7\u00fc yay\u0131mlarda gen\u00e7li\u011fin \u00f6neminin s\u0131k\u00e7a dile getirildi\u011fi ve gen\u00e7li\u011fin yeti\u015ftirilmesiyle ilgili meselelerin daima g\u00fcndemde tutuldu\u011fu g\u00f6r\u00fclmektedir. Bununla birlikte ideal gen\u00e7li\u011fin yeti\u015ftirilmesi metotlar\u0131n\u0131n fazlaca de\u011fi\u015fmemesi; ahl\u00e2k, e\u011fitim ve mill\u00ee \u015fuur kavramlar\u0131n\u0131n bu noktada \u00f6ne \u00e7\u0131kmas\u0131 dikkat \u00e7ekici bir sonu\u00e7tur. T\u00fcrk\u00e7\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131, gen\u00e7li\u011fin yeti\u015fmesinde aile, \u00f6\u011fretmen, toplum ve devleti ayr\u0131 ayr\u0131 sorumlu g\u00f6rmektedir. Bununla birlikte \u00f6zellikle ailenin ve \u00f6\u011fretmenin daha fazla pay sahibi oldu\u011funa vurgu yap\u0131lmaktad\u0131r.<\/p>\n

Zaman i\u00e7erisinde toplumsal ko\u015fullar farkl\u0131la\u015fmakla birlikte gen\u00e7li\u011fin yeti\u015ftirilmesi meselesi ve gen\u00e7li\u011fin i\u00e7erisinde bulundu\u011fu sorunlar yuma\u011f\u0131 bug\u00fcn dahi \u00e7\u00f6z\u00fcme kavu\u015fturulamam\u0131\u015ft\u0131r. \u00c7al\u0131\u015fmam\u0131zda a\u015famalar\u0131n\u0131 tek tek a\u00e7\u0131klad\u0131\u011f\u0131m\u0131z gen\u00e7lik binas\u0131n\u0131n in\u015fas\u0131nda izlenilecek yol ile bug\u00fcn i\u00e7 ve d\u0131\u015f etkenler sebebiyle manev\u00ee buhran i\u00e7erisinde bo\u011fulan gen\u00e7li\u011fin kurtar\u0131lmas\u0131 m\u00fcmk\u00fcn olabilir. Gen\u00e7li\u011fin kurtar\u0131lmas\u0131, ayn\u0131 zamanda, \u00fclkemizde \u00e7\u00f6k\u00fc\u015f emareleri g\u00f6r\u00fclen aile kurumuna da olumlu \u015fekilde yans\u0131yacakt\u0131r. Bu bak\u0131mdan Mill\u00ee E\u011fitim ile Aile ve Sosyal Politikalar Bakanl\u0131\u011f\u0131 burada a\u00e7\u0131klad\u0131\u011f\u0131m\u0131z gen\u00e7lik yeti\u015ftirme modelinden hareket ederek bakanl\u0131klar\u0131 b\u00fcnyesinde gen\u00e7li\u011fe y\u00f6nelik program ve proje geli\u015ftirebilir, bu toplumu ileriye ta\u015f\u0131yacak olan nesillerin yeti\u015ftirilmesinde \u00fcstlerine d\u00fc\u015fen vazifeyi T\u00fcrk\u00e7\u00fc anlay\u0131\u015f\u0131yla yerine getirme imk\u00e2n\u0131na sahip olabilir.<\/p>\n

 <\/p>\n

[1]<\/a> Nebil Buharal\u0131, \u201cYeni Nesil ve Ahl\u00e2k\u201d, Bozkurt<\/em>, Say\u0131 2, 1939, s. 37.<\/p>\n

[2]<\/a> *** [Ats\u0131z], \u201cMill\u00ee Ahl\u00e2k\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 6, 1931, s. 121-122.<\/p>\n

[3]<\/a> \u0130hsan Unaner, \u201c\u00c2ilede Ahl\u00e2k\u201d, Kopuz, <\/em>Say\u0131 2, 1939, s. 43.<\/p>\n

[4]<\/a> \u0130hsan Unaner, \u201cT\u00fcrk \u00c7ocuklar\u0131na\u201d, K\u0131z\u0131lelma<\/em>, Say\u0131 12, 1948, s. 10.<\/p>\n

[5]<\/a> Fethi Teveto\u011flu, \u201cEvlenmek \u0130\u015fi\u201d, K\u0131z\u0131lelma<\/em>, Say\u0131 7, 1947, s. 6.<\/p>\n

[6]<\/a> Tahir Olga\u00e7, \u201cNereye?\u201d, Bozkurt,<\/em> Say\u0131 8, 1940, s. 192; G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 5, 1943, s. 5-6; G\u00f6k-B\u00f6r\u00fc, <\/em>Say\u0131 6, 1943, s. 5-6; Tahir Olga\u00e7, \u201cPoker\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 7, 1943, s. 6-7; Tahir Olga\u00e7, \u201cDe\u011fi\u015fen K\u0131zlar\u0131m\u0131z\u201d, G\u00f6k-B\u00f6r\u00fc, <\/em>Say\u0131 9, 1943, s. 7-8.<\/p>\n

[7]<\/a> Ats\u0131z, \u201cT\u00fcrk Ahl\u00e2k\u0131\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 7, 1941, s. 7.<\/p>\n

[8]<\/a> H. Nih\u00e2l, \u201cMill\u00ee Seciye Buhran\u0131\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 14, 1932, s. 28.<\/p>\n

[9]<\/a> R. O\u011fuz T\u00fcrkkan, \u201cAhl\u00e2k-Korku-Menfaat!\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 2, 1942, s. 3-4.<\/p>\n

[10]<\/a> Y\u0131lanl\u0131o\u011flu, \u201c\u015eeref ve Namus\u201d, Orkun<\/em>, Say\u0131 9, 1950, s. 6.<\/p>\n

[11]<\/a> Y\u0131lanl\u0131o\u011flu, \u201cAhl\u00e2k Davam\u0131z\u201d, Orkun<\/em>, Say\u0131 42, 1951, s. 11-13.<\/p>\n

[12]<\/a> [\u0130mzas\u0131z], \u201cM\u00fcstehcen Ne\u015friyat\u201d, K\u0131z\u0131lelma<\/em>, Say\u0131 8, 1947, s. 8-9.<\/p>\n

[13]<\/a> H. E. Erkilet, \u201cMuz\u0131r Bir Kitap\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 5, 1941, s. 4; Nejdet San\u00e7ar, \u201cZararl\u0131 Ne\u015friyat\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 40, 1942, s. 12; Ok\u00e7uo\u011flu, \u201cOrta Okul T\u00fcrk\u00e7e Kitaplar\u0131\u201d, Orkun<\/em>, Say\u0131 44, 1951, s. 3-4.<\/p>\n

[14]<\/a> Nejdet San\u00e7ar, \u201cY\u0131k\u0131c\u0131 Eserler\u201d, Orkun<\/em>, Say\u0131 4, 1950, s. 10.<\/p>\n

[15]<\/a> Buharal\u0131, s. 37-38.<\/p>\n

[16]<\/a> Yusuf Ziya Orta\u00e7, \u201c\u00c7ocuklar\u0131m\u0131z\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 32, 1942, s. 3.<\/p>\n

[17]<\/a>[17]<\/p>\n

[18]<\/a> M. Zeki Sofuo\u011flu, \u201cK\u00f6kten Bir De\u011fi\u015fiklik L\u00e2z\u0131m!\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 5, 1943, s. 7.<\/p>\n

[19]<\/a> Ahmet Do\u011fan, \u201cHepimize D\u00fc\u015fen Vazifeler\u201d, Bozkurt<\/em>, Say\u0131 8, 1940, s. 193.<\/p>\n

[20]<\/a> \u0130hsan Unaner, \u201cBir Adet ve Bir Netice\u201d, Kopuz<\/em>, Say\u0131 4, 1939, s. 133.<\/p>\n

[21]<\/a> Yusuf Ziya Orta\u00e7, \u201cNinni!\u201d, \u00c7\u0131naralt\u0131, Say\u0131 28, 1942, s. 3; Darendelio\u011flu, \u201cMilliyet\u00e7ili\u011fin H\u00e2kim Oldu\u011fu Memlekette Kad\u0131n\u0131n Vazifesi Anal\u0131kt\u0131r!..\u201d K\u0131z\u0131lelma<\/em>, Say\u0131 8, 1947, s. 2; Ats\u0131z, \u201cT\u00fcrk K\u0131zlar\u0131 Nas\u0131l Yeti\u015ftirilmeli\u201d, Makaleler IV<\/em>, \u0130rfan Yay\u0131nevi, \u0130stanbul 1997, s. 185. Ancak bu t\u00fcr ifadelerden kad\u0131n\u0131n \u201cfa\u015fizan\u201d bir alg\u0131yla toplumda yaln\u0131zca \u00fcreme arac\u0131 kabul edildi\u011fi ve bunun d\u0131\u015f\u0131nda bir \u00f6neme sahip olmad\u0131\u011f\u0131 \u015feklindeki \u201ckas\u0131tl\u0131\/zorlama\u201d yorumlar do\u011fruluk de\u011feri ta\u015f\u0131mamaktad\u0131r. Kad\u0131n\u0131n T\u00fcrk\u00e7\u00fcl\u00fckteki yeri, bu t\u00fcr yorumlardan \u00e7ok farkl\u0131 bir konumdad\u0131r. Kad\u0131n ve bununla birlikte a\u015fk kavram\u0131n\u0131n T\u00fcrk\u00e7\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re de\u011ferini ifade eden bir \u00e7al\u0131\u015fma i\u00e7in bknz. Murat Y\u0131lmaz, \u201cNih\u00e2l Ats\u0131z\u2019da Kad\u0131n ve A\u015fk\u201d, T\u00fcrk D\u00fcnyas\u0131 Tarih K\u00fclt\u00fcr Dergisi<\/em>, Cilt 60, Say\u0131 357, 2016, s. 46-50.<\/p>\n

[22]<\/a> M. O\u011fuz, \u201cDertlerimizden Biri\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 14, 1932, s. 29-30.<\/p>\n

[23]<\/a> Kemal Hakk\u0131 Kut, \u201cGen\u00e7lik Davas\u0131n\u0131n Maarif Cephesinden Tetkiki\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 6, 1943, s. 18-19.<\/p>\n

[24]<\/a> Tesbih\u00e7io\u011flu, \u201c\u00d6\u011fretmenlere Dair\u2026\u201d G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 6, 1943, s. 19; Y\u0131lanl\u0131o\u011flu, \u201cAhl\u00e2k Davam\u0131z\u201d, s. 10.<\/p>\n

[25]<\/a> H. Fethi G\u00f6zler, \u201cMilliyet\u00e7ilik Konusunda Ger\u00e7ek \u00d6\u011fretmenlere D\u00fc\u015fen Vazifeler\u201d, Orkun<\/em>, Say\u0131 27, 1951, s. 7.<\/p>\n

[26]<\/a> Orhan Seyfi Orhon, \u201c\u00d6\u011fretmen Ordusu\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 29, 1942, s. 3.<\/p>\n

[27]<\/a> Nejdet San\u00e7ar, \u201cT\u00fcrk \u00d6\u011fretmeninin Vazifesi\u201d, Kopuz<\/em>, Say\u0131 4, 1939, s. 141-142.<\/p>\n

[28]<\/a> H. Fethi G\u00f6zler, \u201cD\u00f6rt Pota\u201d, Orkun, <\/em>Say\u0131 52, 1951, s. 13.<\/p>\n

[29]<\/a> Nejdet San\u00e7ar, \u201cT\u00fcrk Gen\u00e7li\u011finin Yeti\u015fmesi\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 33, 1942, s. 9-10.<\/p>\n

[30]<\/a> Ats\u0131z, \u201cT\u00fcrk Gen\u00e7li\u011fi Nas\u0131l Yeti\u015fmeli?\u201d \u00c7\u0131naralt\u0131<\/em>, Say\u0131 35, 1942, s. 6.<\/p>\n

[31]<\/a> Ats\u0131z, \u201cGen\u00e7lik ve Ahl\u00e2k\u201d, K\u0131z\u0131lelma<\/em>, Say\u0131 12, 1948, , s. 4.<\/p>\n

[32]<\/a> H. E. Erkilet, \u201c\u00c7ocuklar\u0131m\u0131z\u0131n Terbiyesi\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 10, 1941, s. 4.<\/p>\n

[33]<\/a> Nejdet San\u00e7ar, \u201cFedak\u00e2rl\u0131k ve Feragat Ruhu\u201d, Orkun<\/em>, Say\u0131 2, 1950, s. 10-13.<\/p>\n

[34]<\/a> Nejdet San\u00e7ar, \u201cT\u00fcrkiye\u2019de \u00d6\u011fretmen Meselesi\u201d, \u00d6t\u00fcken<\/em>, Say\u0131 1, 1970, s. 8.<\/p>\n

[35]<\/a> Ats\u0131z, \u201cMilliyet\u00e7i Gen\u00e7lik\u201d, \u00d6t\u00fcken<\/em>, Say\u0131 15, 1965, s. 2.<\/p>\n

[36]<\/a> *** [Ats\u0131z], \u201cMill\u00ee Uyan\u0131kl\u0131k\u201d, Ats\u0131z Mecmua, <\/em>Say\u0131 13, 1932, s. 2.<\/p>\n

[37]<\/a> M. Zeki Sofuo\u011flu, \u201c\u00c7ocuklar\u0131m\u0131z\u0131n Terbiyesi\u201d, Orkun<\/em>, Say\u0131 44, 1951, s. 11.<\/p>\n

[38]<\/a> R. O\u011fuz T\u00fcrkkan, \u201cT\u00fcrk Analar\u0131! Sizden Bekliyoruz!\u201d, Bozkurt<\/em>, Say\u0131 1, 1939, s. 1-3.<\/p>\n

[39]<\/a> Nejdet San\u00e7ar, \u201cT\u00fcrkl\u00fc\u011f\u00fcn D\u00fc\u015fmanlar\u0131\u201d, T\u00fcrk\u00e7\u00fcl\u00fck \u00dczerine Makaleler<\/em>, T\u00f6re-Devlet Yay\u0131nevi, Ankara 1976, s. 66.<\/p>\n

[40]<\/a> *** [Ats\u0131z], \u201cBize Bir \u2018Gen\u00e7lik\u2019 L\u00e2z\u0131md\u0131r\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 12, 1932, s. 287.<\/p>\n

[41]<\/a> *** [Ats\u0131z], \u201cMill\u00ee Mefk\u00fbre\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 14, 1932, s. 26.<\/p>\n

[42]<\/a> R. O\u011fuz T\u00fcrkkan, \u201cYeni Gen\u00e7!\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 5, 1943, s. 3-4.<\/p>\n

[43]<\/a> Tesbih\u00e7io\u011flu, \u201cAmerika Hayranl\u0131\u011f\u0131\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 5, 1943, s. 6.<\/p>\n

[44]<\/a> Ats\u0131z, \u201cMilli \u015euur Uyan\u0131kl\u0131\u011f\u0131\u201d, K\u0131z\u0131l Elma<\/em>, Say\u0131 10, 1948, s. 5, 13.<\/p>\n

[45]<\/a> Erkilet, s. 4.<\/p>\n

[46]<\/a> Erkilet, s. 4.<\/p>\n

[47]<\/a> Hanefi \u0130lbeyi, \u201cT\u00fcrk Genci! Dikkat!\u201d, \u00d6t\u00fcken<\/em>, Say\u0131 8, 1970, s. 3.<\/p>\n

[48]<\/a> R. O\u011fuz T\u00fcrkkan, \u201cYar\u0131n\u0131n Genci\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 6, 1943, s. 3-4.<\/p>\n

Kaynak\u00e7a<\/strong><\/h2>\n

*** [Ats\u0131z], \u201cMill\u00ee Ahl\u00e2k\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 6, 1931, ss. 121-122.<\/p>\n

*** [Ats\u0131z], \u201cBize Bir \u2018Gen\u00e7lik\u2019 L\u00e2z\u0131md\u0131r\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 12, 1932, ss. 285-287.<\/p>\n

*** [Ats\u0131z], \u201cMill\u00ee Uyan\u0131kl\u0131k\u201d, Ats\u0131z Mecmua, <\/em>Say\u0131 13, 1932, ss. 1-2.<\/p>\n

*** [Ats\u0131z], \u201cMill\u00ee Mefk\u00fbre\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 14, 1932, ss. 25-27.<\/p>\n

[\u0130mzas\u0131z], \u201cM\u00fcstehcen Ne\u015friyat\u201d, K\u0131z\u0131lelma<\/em>, Say\u0131 8, 1947, ss. 8-9.<\/p>\n

ATSIZ, \u201cT\u00fcrk Ahl\u00e2k\u0131\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 7, 1941, s. 7.<\/p>\n

ATSIZ, \u201cT\u00fcrk Gen\u00e7li\u011fi Nas\u0131l Yeti\u015fmeli?\u201d \u00c7\u0131naralt\u0131<\/em>, Say\u0131 35, 1942, ss. 6-7, 15.<\/p>\n

ATSIZ, \u201cMilli \u015euur Uyan\u0131kl\u0131\u011f\u0131\u201d, K\u0131z\u0131l Elma<\/em>, Say\u0131 10, 1948, ss. 5 ve 13.<\/p>\n

ATSIZ, \u201cMilliyet\u00e7i Gen\u00e7lik\u201d, \u00d6t\u00fcken<\/em>, Say\u0131 15, 1965, ss. 1-2.<\/p>\n

ATSIZ, \u201cT\u00fcrk K\u0131zlar\u0131 Nas\u0131l Yeti\u015ftirilmeli\u201d, Makaleler IV<\/em>, \u0130rfan Yay\u0131nevi, \u0130stanbul 1997, ss. 185-186.<\/p>\n

BUHARALI, Nebil, \u201cYeni Nesil ve Ahl\u00e2k\u201d, Bozkurt<\/em>, Say\u0131 2, 1939, ss. 37-38.<\/p>\n

DARENDEL\u0130O\u011eLU, \u201cMilliyet\u00e7ili\u011fin H\u00e2kim Oldu\u011fu Memlekette Kad\u0131n\u0131n Vazifesi Anal\u0131kt\u0131r!..\u201d K\u0131z\u0131lelma<\/em>, Say\u0131 8, 1947, s. 2.<\/p>\n

DO\u011eAN, Ahmet, \u201cHepimize D\u00fc\u015fen Vazifeler\u201d, Bozkurt<\/em>, Say\u0131 8, 1940, s. 193.<\/p>\n

ERK\u0130LET, H. E., \u201cMuz\u0131r Bir Kitap\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 5, 1941, s. 4.<\/p>\n

ERK\u0130LET, H. E., \u201c\u00c7ocuklar\u0131m\u0131z\u0131n Terbiyesi\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 10, 1941, s. 4.<\/p>\n

G\u00d6ZLER, H. Fethi, \u201cMilliyet\u00e7ilik Konusunda Ger\u00e7ek \u00d6\u011fretmenlere D\u00fc\u015fen Vazifeler\u201d, Orkun<\/em>, Say\u0131 27, 1951, s. 7.<\/p>\n

G\u00d6ZLER, H. Fethi, \u201cD\u00f6rt Pota\u201d, Orkun, <\/em>Say\u0131 52, 1951, s. 13.<\/p>\n

    \n
  1. Nih\u00e2l, \u201cMill\u00ee Seciye Buhran\u0131\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 14, 1932, ss. 27-28.<\/li>\n<\/ol>\n

    \u0130LBEY\u0130, Hanefi, \u201cT\u00fcrk Genci! Dikkat!\u201d, \u00d6t\u00fcken<\/em>, Say\u0131 8, 1970, ss. 3-4.<\/p>\n

    KUT, Kemal Hakk\u0131, \u201cGen\u00e7lik Davas\u0131n\u0131n Maarif Cephesinden Tetkiki\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 6, 1943, ss. 18-19.<\/p>\n

    O\u011eUZ, M., \u201cDertlerimizden Biri\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 14, 1932, ss. 29-30.<\/p>\n

    OK\u00c7UO\u011eLU, \u201cOrta Okul T\u00fcrk\u00e7e Kitaplar\u0131\u201d, Orkun<\/em>, Say\u0131 44, 1951, ss. 3-4.<\/p>\n

    OLGA\u00c7, Tahir, \u201cNereye?\u201d, Bozkurt,<\/em> Say\u0131 8, 1940, s. 192.<\/p>\n

    OLGA\u00c7, Tahir, \u201cNereye?\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 5, 1943, ss. 5-6;\u00a0 G\u00f6k-<\/em>B\u00f6r\u00fc, Say\u0131 6, 1943, ss. 5-6.<\/p>\n

    OLGA\u00c7, Tahir, \u201cPoker\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 7, 1943, ss. 6-7.<\/p>\n

    OLGA\u00c7, Tahir, \u201cDe\u011fi\u015fen K\u0131zlar\u0131m\u0131z\u201d, G\u00f6k-B\u00f6r\u00fc, <\/em>Say\u0131 9, 1943, ss. 7-8.<\/p>\n

    ORHON, Orhan Seyfi, \u201c\u00d6\u011fretmen Ordusu\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 29, 1942, s. 3.<\/p>\n

    ORTA\u00c7, Yusuf Ziya, \u201cNinni!\u201d, \u00c7\u0131naralt\u0131, Say\u0131 28, 1942, s. 3.<\/p>\n

    ORTA\u00c7, Yusuf Ziya, \u201c\u00c7ocuklar\u0131m\u0131z\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 32, 1942, s. 3.<\/p>\n

    SAN\u00c7AR, Nejdet, \u201cT\u00fcrk \u00d6\u011fretmeninin Vazifesi\u201d, Kopuz<\/em>, Say\u0131 4, 1939, ss. 141-143.<\/p>\n

    SAN\u00c7AR, Nejdet, \u201cT\u00fcrk Gen\u00e7li\u011finin Yeti\u015fmesi\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 33, 1942, ss. 9-10.<\/p>\n

    SAN\u00c7AR, Nejdet, \u201cZararl\u0131 Ne\u015friyat\u201d, \u00c7\u0131naralt\u0131<\/em>, Say\u0131 40, 1942, s. 12.<\/p>\n

    SAN\u00c7AR, Nejdet, \u201cFedak\u00e2rl\u0131k ve Feragat Ruhu\u201d, Orkun<\/em>, Say\u0131 2, 1950, ss. 10-13.<\/p>\n

    SAN\u00c7AR, Nejdet, \u201cY\u0131k\u0131c\u0131 Eserler\u201d, Orkun<\/em>, Say\u0131 4, 1950, ss. 10-11.<\/p>\n

    SAN\u00c7AR, Nejdet, \u201cT\u00fcrkiye\u2019de \u00d6\u011fretmen Meselesi\u201d, \u00d6t\u00fcken<\/em>, Say\u0131 1, 1970, ss. 7-8.<\/p>\n

    SAN\u00c7AR, Nejdet, \u201cT\u00fcrkl\u00fc\u011f\u00fcn D\u00fc\u015fmanlar\u0131\u201d, T\u00fcrk\u00e7\u00fcl\u00fck \u00dczerine Makaleler<\/em>, T\u00f6re-Devlet Yay\u0131nevi, Ankara 1976, ss. 65-67.<\/p>\n

    SOFUO\u011eLU, M. Zeki, \u201cK\u00f6kten Bir De\u011fi\u015fiklik L\u00e2z\u0131m!\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 5, 1943, ss. 7-9.<\/p>\n

    SOFUO\u011eLU, M. Zeki, \u201c\u00c7ocuklar\u0131m\u0131z\u0131n Terbiyesi\u201d, Orkun<\/em>, Say\u0131 44, 1951, s. 11.<\/p>\n

    TESB\u0130H\u00c7\u0130O\u011eLU, \u201cAmerika Hayranl\u0131\u011f\u0131\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 5, 1943, s. 6.<\/p>\n

    TESB\u0130H\u00c7\u0130O\u011eLU, \u201c\u00d6\u011fretmenlere Dair\u2026\u201d G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 6, 1943, s. 19.<\/p>\n

    TEVETO\u011eLU, Fethi, \u201cEvlenmek \u0130\u015fi\u201d, K\u0131z\u0131lelma<\/em>, Say\u0131 7, 1947, ss. 6-13.<\/p>\n

    T\u00dcRKKAN, R. O\u011fuz, \u201cT\u00fcrk Analar\u0131! Sizden Bekliyoruz!\u201d, Bozkurt<\/em>, Say\u0131 1, 1939, ss. 1-6.<\/p>\n

    T\u00dcRKKAN, R. O\u011fuz, \u201cAhl\u00e2k-Korku-Menfaat!\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 2, 1942, ss. 2-5.<\/p>\n

    T\u00dcRKKAN, R. O\u011fuz, \u201cYeni Gen\u00e7!\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 5, 1943, ss. 3-4.<\/p>\n

    T\u00dcRKKAN, R. O\u011fuz, \u201cYar\u0131n\u0131n Genci\u201d, G\u00f6k-B\u00f6r\u00fc<\/em>, Say\u0131 6, 1943, ss. 3-4<\/p>\n

    UNANER, \u0130hsan, \u201c\u00c2ilede Ahl\u00e2k\u201d, Kopuz, <\/em>Say\u0131 2, 1939, ss. 41-43.<\/p>\n

    UNANER, \u0130hsan, \u201cBir Adet ve Bir Netice\u201d, Kopuz<\/em>, Say\u0131 4, 1939, ss. 133-137.<\/p>\n

    UNANER, \u0130hsan, \u201cT\u00fcrk \u00c7ocuklar\u0131na\u201d, K\u0131z\u0131lelma<\/em>, Say\u0131 12, 1948, ss. 10-13.<\/p>\n

    YILANLIO\u011eLU, \u201c\u015eeref ve Namus\u201d, Orkun<\/em>, Say\u0131 9, 1950, s. 6.<\/p>\n

    YILANLIO\u011eLU, \u201cAhl\u00e2k Davam\u0131z\u201d, Orkun<\/em>, Say\u0131 42, 1951, ss. 10-13.<\/p>\n

    YILMAZ, Murat, \u201cNih\u00e2l Ats\u0131z\u2019da Kad\u0131n ve A\u015fk\u201d, T\u00fcrk D\u00fcnyas\u0131 Tarih K\u00fclt\u00fcr Dergisi<\/em>, Cilt 60, Say\u0131 357, 2016, ss. 46-50.<\/p>\n","protected":false},"excerpt":{"rendered":"

    T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn lokomotifi say\u0131lan gen\u00e7li\u011fin in\u015fas\u0131nda T\u00fcrk\u00e7\u00fc d\u00fc\u015f\u00fcn\u00fcrlerin g\u00f6r\u00fc\u015f ve \u00f6nerileri, \u00fc\u00e7 ana kolon \u00fczerinde \u015fekillenmi\u015ftir. Ancak bu sayede, yeti\u015fen “ideal” T\u00fcrk genci, devletin ve toplumun istikbalini teminat alt\u0131na alm\u0131\u015f olacakt\u0131r. <\/p>\n","protected":false},"author":93,"featured_media":4298,"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":[62,66,68],"tags":[317,319,320,330,328,321,325,322,318,327,323,324,326,329,122],"coauthors":[335],"class_list":["post-4291","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-egitim-kultur","category-siyaset-tarih","category-turkluk-turkculuk","tag-atsiz-mecmua","tag-bozkurt","tag-cinaralti","tag-degerler","tag-egitim","tag-gok-boru","tag-huseyin-nihal-atsiz","tag-kizilelma","tag-kopuz","tag-nejdet-sancar","tag-orkun","tag-otuken","tag-reha-oguz-turkkan","tag-turk-milli-egitimi","tag-turkculuk"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/4291","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\/93"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=4291"}],"version-history":[{"count":0,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/4291\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/4298"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=4291"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=4291"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=4291"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=4291"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}