{"id":3951,"date":"2021-07-24T15:39:33","date_gmt":"2021-07-24T15:39:33","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=3951"},"modified":"2021-07-24T15:39:33","modified_gmt":"2021-07-24T15:39:33","slug":"modernite-ve-kimlik-oruntulerinin-baskisi-altindaki-birey-modernity-and-individuals-under-the-strain-of-identity-patterns","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/modernite-ve-kimlik-oruntulerinin-baskisi-altindaki-birey-modernity-and-individuals-under-the-strain-of-identity-patterns\/","title":{"rendered":"Modernite ve kimlik \u00f6r\u00fcnt\u00fclerinin bask\u0131s\u0131 alt\u0131ndaki birey \/ Modernity and individuals under the strain of identity patterns"},"content":{"rendered":"

Mehmet \u00d6zay\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 24.07.2021<\/strong><\/p>\n

Kimlik olgusu, sadece g\u00fcn\u00fcm\u00fcz insan\u0131n\u0131n de\u011fil, insanl\u0131\u011f\u0131n ba\u015flang\u0131c\u0131ndan bu yana varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmekte ve \u00f6znesi olan insan\u0131 me\u015fgul etmektedir.<\/p>\n

Kimlik demekle burada daha \u00e7ok, varl\u0131k ve bilin\u00e7 ba\u011flam\u0131na vurguyu g\u00fcndeme getiriyoruz. Temelde, s\u00f6z konusu bu kimlik olgusu ile modern d\u00f6neme damgas\u0131n\u0131 vuran ulus-devletin varl\u0131\u011f\u0131ndan n\u00fcfuz eden kimli\u011fi kastetmedi\u011fimiz ortadad\u0131r.<\/p>\n

Kimlik, inan\u00e7 ve inan\u00e7d\u0131\u015f\u0131l\u0131k<\/strong><\/p>\n

Varl\u0131k ve bilin\u00e7 \u00e7er\u00e7evesindeki kimlik olgusunda k\u00f6kl\u00fc gelene\u011fi ile dikkat \u00e7eken husus, onun inan\u00e7 \u00f6zl\u00fc\/kaynakl\u0131 olu\u015fudur.<\/p>\n

\u00d6yle ki, inan\u00e7 noktas\u0131nda, bu olguyu in\u015fa etmede vahyi dinlerin yan\u0131 s\u0131ra, ayn\u0131 zamanda d\u00fcnyevi olarak adland\u0131r\u0131lan dini\/msi yap\u0131lar\u0131n evreni, insan\u0131, ya\u015fam\u0131 anlamland\u0131rmadaki rol\u00fcne dikkat \u00e7ekmekte yarar var.<\/p>\n

Bunun yan\u0131 s\u0131ra, sadece modern d\u00f6nemde, ad\u0131na sek\u00fclerle\u015fme (secularization<\/em>) denilen ba\u011flamlarla s\u0131n\u0131rl\u0131 olmayacak aksine, tarihsel evrelerin farkl\u0131 d\u00f6nemlerinde de kendini g\u00f6sterdi\u011fi ileri s\u00fcr\u00fclebilecek \u015fekilde, belirli inanca\/inan\u00e7lara mesafeli a\u00e7\u0131klamalar\u0131n bundan ka\u00e7\u0131nd\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcn de\u011fil.<\/p>\n

Gelenek-modern dikotomisi ve kimlik<\/strong><\/p>\n

Kimlik in\u015fas\u0131n\u0131n kapal\u0131\/a\u00e7\u0131k toplumlar, geleneksel\/modern toplumlar vb. kategorile\u015ftirmeler nezdinde bir farkl\u0131la\u015fmas\u0131 s\u00f6z konusu olmakla birlikte, ortada var olan ger\u00e7eklik (reality<\/em>), insan tekinin gerek birey olarak kendi ba\u015f\u0131na, gerekse bir topluluk b\u00fcnyesindeki varl\u0131\u011f\u0131n\u0131 anlamland\u0131racak bir kimlik edinimine duydu\u011fu ihtiya\u00e7la ba\u011flant\u0131l\u0131d\u0131r.<\/p>\n

Bu ihtiyac\u0131n duygusal\/psikolojik, toplumsal\/politik, zihinsel\/entellekt\u00fcel, vicdani\/ahl\u00e2ki vb. ba\u011flamlar\u0131 oldu\u011fu hat\u0131rland\u0131\u011f\u0131nda, bu ihtiyac\u0131 gidermenin \u00f6ylesine kolay, geli\u015fig\u00fczel, anl\u0131k olmad\u0131\u011f\u0131 da kendini belirgin k\u0131lmaktad\u0131r. S\u00f6z konusu bu alanlar\u0131n s\u0131n\u0131rlar\u0131n\u0131n, bireyden topluma ve oradan genel varl\u0131\u011fa do\u011fru alabildi\u011fine geni\u015fledi\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde ortada \u00fcstesinden gelinmesi gereken gayet \u00f6nemli bir durum oldu\u011fu da a\u015fik\u00e2rd\u0131r.<\/p>\n

Bu y\u00f6nelime te\u015febb\u00fcs etmek ile etmemek aras\u0131nda ya\u015fanan gizli\/a\u00e7\u0131k kayg\u0131 (anxiety<\/em>), temelde bu geni\u015fleyen alanla ba\u011flant\u0131l\u0131d\u0131r.<\/p>\n

Her ne kadar, sosyoloji toplumlar\u0131 tasnif ederken \u00f6rne\u011fin, geleneksel\/modern ayr\u0131m\u0131nda ortaya konuldu\u011fu \u00fczere, geleneksel topluma y\u00f6nelik gizli\/a\u00e7\u0131k gayet olumsuzlay\u0131c\u0131 yakla\u015f\u0131m\u0131nda bireyi g\u00f6z ard\u0131 eden ve hatta, kimi \u00f6l\u00e7\u00fclerde neredeyse onu yok mesabesinde kabul eden bir tutum sergilese de, hi\u00e7 ku\u015fku yok ki, insan tekinin ve topluluklar\u0131n\u0131n kimlik edinimleri, gayet kendinde ve anlaml\u0131 bir m\u00fccadeleye konu olmaktad\u0131r.<\/p>\n

Bu m\u00fccadele hem bireyin kendi i\u00e7inde psikolojik, yan yana birlikte yer ald\u0131\u011f\u0131 ya da ald\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen bireylerle olu\u015fturdu\u011fu sosyallik yap\u0131s\u0131 i\u00e7erisinde entellekt\u00fcel, hem de her ikisini i\u00e7ine alacak \u015fekilde vicdani\/ahl\u00e2ki ba\u011flamlar\u0131 ile \u00f6nem arz etmektedir.<\/p>\n

Bu s\u00fcre\u00e7, gerek geleneksel gerek modern toplumlarda insan tekinin kendini bilmeye ba\u015flamas\u0131yla tedrici olarak g\u00fcndeme gelmeye ba\u015flayan ve hayat boyu devaml\u0131l\u0131\u011f\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda, az\u0131msanmayacak bir s\u00fcre\u00e7te sergilenen ve tekrarlanan (recursive<\/em>) bir \u00e7aba bize, ayn\u0131 zamanda kimlik ediniminin ne denli zorlu bir ba\u011flama konu oldu\u011funu da g\u00f6stermektedir.<\/p>\n

Bu dinamizm, bireyin kendi ba\u015f\u0131na otonom niteli\u011fiyle, i\u00e7inde var oldu\u011fu ilgili topluma ba\u011fl\u0131l\u0131\u011f\u0131 aras\u0131ndaki gidi\u015f geli\u015fleri, yalpalamalar\u0131 ve kar\u015f\u0131l\u0131kl\u0131 yap\u0131la\u015ft\u0131rmalar\u0131 gibi s\u00fcre\u00e7leri de beraberinde getirmektedir.<\/p>\n

Bununla birlikte, sosyolojinin reddetme e\u011filimi sergilemesine ra\u011fmen, geleneksel toplum yap\u0131s\u0131nda, -burada tart\u0131\u015f\u0131lmas\u0131na gerek g\u00f6r\u00fclmeyen unsurlar\u0131ndan dolay\u0131- kimlik edinimi modern d\u00f6neme g\u00f6re g\u00f6rece belirli s\u0131n\u0131rl\u0131l\u0131klara indirgenebilirken, edinilen kimli\u011fin s\u00fcrd\u00fcr\u00fclebilirli\u011findeki istikrar, i\u00e7inde ya\u015fan\u0131lan toplumun ve bu toplumu olu\u015fturan kurumlar\u0131n katk\u0131s\u0131 ve deste\u011fi b\u00fct\u00fcnc\u00fcl bir yap\u0131n\u0131n olu\u015fturulmas\u0131n\u0131 sa\u011flamaktad\u0131r.<\/p>\n

Sosyoloji: red ve ink\u00e2r<\/strong><\/p>\n

Ad\u0131na geleneksel toplumdan modern denilen topluma\/d\u00f6neme y\u00f6nelme a\u015famalar\u0131 ve bu d\u00f6neme ge\u00e7ilmesi sonras\u0131nda kimlik ediniminin farkl\u0131la\u015fmakla kalmayan, \u00e7o\u011fulla\u015fan ve bu anlamda gizli\/a\u00e7\u0131k bir t\u00fcr kimlik karma\u015fas\u0131\/bunal\u0131m\u0131 olarak da tel\u00e2ffuz edilen bir duruma yol a\u00e7t\u0131\u011f\u0131na tan\u0131k olunmaktad\u0131r.<\/p>\n

S\u00f6z konusu bu karma\u015fa, d\u00f6nemin sosyal bilimcileri taraf\u0131ndan g\u00fcndeme getirilen modern tutars\u0131zl\u0131k (modern inconsistency<\/em>) kavram\u0131 \u00e7er\u00e7evesinde ele al\u0131nmay\u0131 hak etmektedir.<\/p>\n

Bir ba\u015fka ifadeyle s\u00f6ylemek gerekirse, Max Weber\u2019in \u201cdemir kafes\u201d (iron cage<\/em>) kavram\u0131n\u0131 g\u00fcndeme getirmek suretiyle, metaforik olarak ortaya koymaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 gibi, tecr\u00fcbe edilen modern d\u00f6nem i\u00e7erisinde kimlik sorunu da olmak \u00fczere, geleneksel toplumdan temel farkl\u0131la\u015fmas\u0131yla dikkat \u00e7ekmektedir.<\/p>\n

Bu noktada, sosyolojinin kendine inceleme alan\u0131 olarak se\u00e7ti\u011fi, ad\u0131na \u201cmodern\u201d denilen toplumlardaki sosyal olgular\/ger\u00e7eklikler ortaya zorunlu olarak bir anlama, tan\u0131mlama s\u00fcreci \u00e7\u0131kar\u0131rken, gelinen noktada ka\u00e7\u0131n\u0131lmaz olarak bunu hem kendisine hem de incelemeye konu olan \u00e7evrelere dayatan bir y\u00f6n\u00fc oldu\u011fu dikkat \u00e7ekilmelidir.<\/p>\n

Post-modern: Tutars\u0131zl\u0131\u011f\u0131n devam\u0131<\/strong><\/p>\n

\u00d6te yandan, \u00a0aradan ge\u00e7en s\u00fcre zarf\u0131nda hem zaman, hem ili\u015fkiler noktas\u0131nda moderni a\u015fan (pasca-modern<\/em>) toplumsal ili\u015fkiler a\u011f\u0131nda, ne t\u00fcr dengesizlikler ve tutars\u0131zl\u0131klarla kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nd\u0131\u011f\u0131 meselesinin \u00f6neminin de, bir o kadar art\u0131\u015f g\u00f6sterdi\u011fine i\u015faret etmekte yarar var.<\/p>\n

Bu \u00e7er\u00e7evede, modern d\u00f6nemin \u00fcr\u00fcn\u00fc olan sosyal bilimlerin ve i\u00e7erisinde kendine \u00f6zg\u00fc bir yer edinen sosyolojinin, temelde felsefeden gayet \u00f6nemli bir \u015fekilde istifade ederek g\u00fcndeme getirdi\u011fi g\u00f6r\u00fclen \u00e7e\u015fitli teoriler \u00e7er\u00e7evesindeki yakla\u015f\u0131m\u0131, insan\u0131 vahyi kimlik edinimi ve hatta geleneksel kimlik edinimi ile sorunlu bir ili\u015fki olu\u015fturdu\u011funa gizli\/a\u00e7\u0131k inand\u0131rma amac\u0131n\u0131 ta\u015f\u0131maktad\u0131r.<\/p>\n

Ancak, bu geli\u015fime ve y\u00f6nelime ra\u011fmen, bir bilim dal\u0131 olarak sosyolojinin temelde b\u00f6ylesi bir g\u00f6revle kendini y\u00fck\u00fcml\u00fc tutup tut\/a\/mayaca\u011f\u0131 ve bunu a\u00e7\u0131mlama hedefi g\u00fcd\u00fcp g\u00fcd\/e\/meyece\u011fi de tart\u0131\u015f\u0131lmal\u0131d\u0131r.<\/p>","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 24.07.2021 Kimlik olgusu, sadece g\u00fcn\u00fcm\u00fcz insan\u0131n\u0131n de\u011fil, […]<\/p>","protected":false},"author":1,"featured_media":3953,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-3951","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts\/3951","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/comments?post=3951"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts\/3951\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/media\/3953"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/media?parent=3951"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/categories?post=3951"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/tags?post=3951"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}