T\u00fcrkiye\u2019de modernle\u015fme hareketleri, tarih\u00ee k\u00f6kenlerinden beri y\u00f6netim anlay\u0131\u015f\u0131nda ve ekonomi hayat\u0131nda g\u00f6r\u00fclen d\u00f6n\u00fc\u015f\u00fcm\u00fcn yan\u0131nda k\u00fclt\u00fcrel kimlik aray\u0131\u015f\u0131na da y\u00f6n vermi\u015ftir. Bu s\u00fcrecin en canl\u0131 tart\u0131\u015fma alanlar\u0131ndan biri, kad\u0131n\u0131n toplum i\u00e7indeki yeri, \u00fcstlendi\u011fi g\u00f6revler ve kad\u0131n bedeni etraf\u0131nda \u015fekillenmi\u015ftir. Hasan Boynukara\u2019n\u0131n HECE Yay\u0131nlar\u0131 etiketiyle okurla bulu\u015fan adl\u0131 103 sayfal\u0131k \u00e7al\u0131\u015fmas\u0131, bu odak etraf\u0131nda kurulmu\u015ftur.<\/p>\n
Hacmi s\u0131n\u0131rl\u0131 g\u00f6r\u00fcnse de g\u00fc\u00e7l\u00fc bir kurguya sahip eser, T\u00fcrkiye\u2019nin sosyal de\u011fi\u015fimini modern ve muhafazak\u00e2r kad\u0131n tipleri \u00fczerinden ele al\u0131yor. Yazar, g\u00fcn\u00fcm\u00fcz\u00fcn d\u00fcnya \u00f6l\u00e7e\u011finde geli\u015fen ileti\u015fim a\u011f\u0131 ve dijital hayat \u015fartlar\u0131 i\u00e7inde bu iki tip aras\u0131nda olu\u015fan ge\u00e7i\u015fleri, etkile\u015fimleri ve yeni g\u00f6r\u00fcn\u00fcm bi\u00e7imlerini dikkatle de\u011ferlendiriyor. B\u00f6ylece keskin ayr\u0131mlar\u0131n zamanla i\u00e7 i\u00e7e ge\u00e7en bir yap\u0131ya kavu\u015ftu\u011funu a\u00e7\u0131k bir anlat\u0131mla ortaya koyuyor.<\/p>\n
Tarih\u00ee D\u00f6neme\u00e7ler ve G\u00f6r\u00fcn\u00fcrl\u00fck Aray\u0131\u015f\u0131<\/strong><\/p>\n Boynukara, kad\u0131n kimli\u011findeki de\u011fi\u015fimi d\u00fcz bir geli\u015fim \u00e7izgisi i\u00e7inde ele alm\u0131yor; k\u0131r\u0131lma anlar\u0131, siyaset alan\u0131ndaki y\u00f6n de\u011fi\u015fiklikleri ve bunlar\u0131n toplum \u00fczerindeki etkileri \u00fczerinden de\u011ferlendiriyor. T\u00fcrkiye\u2019de muhafazak\u00e2r kad\u0131n\u0131n ev merkezli hayattan toplum hayat\u0131na kat\u0131l\u0131\u015f\u0131, \u015fahs\u00ee bir tercihin \u00f6tesinde, ortak bir kimlik \u015fuurunun ve g\u00f6r\u00fcn\u00fcr olma iste\u011finin sonucudur. Yazar, bu d\u00f6n\u00fcm noktas\u0131n\u0131 \u015fu ifadeyle dile getiriyor:<\/p>\n “Dini hassasiyetlerin kamusal alanda g\u00f6r\u00fcn\u00fcrl\u00fck kazanmas\u0131yla birlikte, kad\u0131nlar da bu s\u00fcrecin do\u011fal akt\u00f6rleri haline geldi.”<\/em> (s. 27)<\/p>\n Bu de\u011fi\u015fim, 1980 sonras\u0131nda bas\u0131n ve yay\u0131n ara\u00e7lar\u0131n\u0131n etkisinin artmas\u0131, t\u00fcketim anlay\u0131\u015f\u0131n\u0131n yayg\u0131nla\u015fmas\u0131yla yeni bir g\u00f6r\u00fcn\u00fcm kazan\u0131r. Kitapta da belirtildi\u011fi \u00fczere, “1980 sonras\u0131 medya, T\u00fcrkiye’de toplumsal davran\u0131\u015flar\u0131 belirleyen en g\u00fc\u00e7l\u00fc akt\u00f6rlerden biri haline geldi.”<\/em> (s. 37). Bas\u0131n ve yay\u0131n ara\u00e7lar\u0131, bir yandan modern kad\u0131na ili\u015fkin Bat\u0131 kaynakl\u0131 hayat anlay\u0131\u015f\u0131n\u0131 geni\u015f \u00e7evrelere ta\u015f\u0131rken, \u00f6te yandan muhafazak\u00e2r kad\u0131n\u0131n yeni kimlik aray\u0131\u015f\u0131n\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lm\u0131\u015f; b\u00f6ylece ayr\u0131\u015fma kadar kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimin de zeminini haz\u0131rlam\u0131\u015ft\u0131r.<\/p>\n Eserin \u00fczerinde durdu\u011fu \u00f6nemli d\u00f6n\u00fcm noktalar\u0131ndan biri de 28 \u015eubat s\u00fcrecidir. Boynukara, bu d\u00f6nemi tek y\u00f6nl\u00fc bir bak\u0131\u015fla de\u011ferlendirmez. Ona g\u00f6re s\u00fcre\u00e7, muhafazak\u00e2r kad\u0131n\u0131 ya\u015fad\u0131\u011f\u0131 s\u0131k\u0131nt\u0131lar \u00fczerinden bi\u00e7imlendirdi\u011fi gibi, toplumun bask\u0131n kimlik anlay\u0131\u015f\u0131n\u0131 da yeni bir aray\u0131\u015fa y\u00f6neltmi\u015ftir.<\/p>\n “28 \u015eubat yaln\u0131zca muhafazak\u00e2r kad\u0131nlar\u0131 d\u00f6n\u00fc\u015ft\u00fcrmedi; modern\/se\u00e7kinci kad\u0131n kimli\u011fi de bu d\u00f6nemde yeniden \u015fekillendi.”<\/em> (s. 49)<\/p>\n Bu d\u00f6nem, farkl\u0131 hayat anlay\u0131\u015flar\u0131na sahip kad\u0131nlar aras\u0131ndaki mesafeyi d\u00fc\u015f\u00fcnce bak\u0131m\u0131ndan art\u0131r\u0131rken, birbirlerini daha yak\u0131ndan tan\u0131malar\u0131na da zemin haz\u0131rlam\u0131\u015ft\u0131r. B\u00f6ylece kar\u015f\u0131l\u0131kl\u0131 g\u00f6zlem ve etkile\u015fim, zamanla yeni bir kavray\u0131\u015f\u0131n kap\u0131s\u0131n\u0131 aralam\u0131\u015ft\u0131r.<\/p>\n Dijital K\u00fclt\u00fcr ve Ak\u0131\u015fkan Kimliklerin \u00c7a\u011f\u0131<\/strong><\/p>\n Kitab\u0131n g\u00fcn\u00fcm\u00fcze \u0131\u015f\u0131k tutan en canl\u0131 b\u00f6l\u00fcmlerinden biri, 2010 sonras\u0131nda h\u0131z kazanan dijital ileti\u015fim ve sosyal payla\u015f\u0131m ortamlar\u0131n\u0131n etkisini ele al\u0131r. Boynukara, yer s\u0131n\u0131rlar\u0131n\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ortadan kald\u0131ran bu yeni d\u00fcnyan\u0131n, keskin d\u00fc\u015f\u00fcnce ayr\u0131mlar\u0131n\u0131 nas\u0131l yumu\u015fatt\u0131\u011f\u0131n\u0131 ve yeni kimlik bi\u00e7imlerine nas\u0131l zemin haz\u0131rlad\u0131\u011f\u0131n\u0131 inceliyor. Yazar\u0131n \u015fu tespiti, bu yakla\u015f\u0131m\u0131n \u00f6z\u00fcn\u00fc ortaya koymaktad\u0131r:<\/p>\n “Dijital k\u00fclt\u00fcr, \u00f6zellikle 2010 sonras\u0131 T\u00fcrkiye’de kad\u0131n kimli\u011fini meczeden, ak\u0131\u015fkanla\u015ft\u0131ran ve \u00e7o\u011fulla\u015ft\u0131ran bir alan yaratt\u0131.” (s. 63)<\/p>\n Facebook, Instagram, YouTube ve benzeri payla\u015f\u0131m ortamlar\u0131, muhafazak\u00e2r kad\u0131n\u0131n mahremiyet anlay\u0131\u015f\u0131n\u0131 g\u00f6r\u00fcn\u00fcm ve sunum merkezli yeni bir dille bi\u00e7imlendirirken, modern kad\u0131n\u0131n uzun y\u0131llar \u00f6ne \u00e7\u0131kan temsil g\u00fcc\u00fcn\u00fc de geni\u015f kitlelerle payla\u015f\u0131l\u0131r duruma getirmi\u015ftir. B\u00f6ylece kimlikler aras\u0131ndaki ge\u00e7i\u015fler artm\u0131\u015f, kad\u0131n ile erke\u011fin aile hayat\u0131ndaki g\u00f6rev ve sorumluluk anlay\u0131\u015f\u0131 da yeni bir g\u00f6r\u00fcn\u00fcm kazanm\u0131\u015ft\u0131r. Boynukara’n\u0131n \u015fu de\u011ferlendirmesi, bu de\u011fi\u015fimin kar\u015f\u0131l\u0131kl\u0131 ilerledi\u011fini a\u00e7\u0131k bi\u00e7imde g\u00f6steriyor:<\/p>\n “Kad\u0131n de\u011fi\u015ftik\u00e7e erkek de de\u011fi\u015fmek zorunda kalm\u0131\u015f; erkek de\u011fi\u015ftik\u00e7e kad\u0131n kendi konumunu yeniden de\u011ferlendirmi\u015ftir.” (s. 81)<\/p>\n Modernlik ve Muhafazak\u00e2rl\u0131\u011f\u0131n Ortak Kapan\u0131nda T\u00fcketim ve Yeni \u00c7eli\u015fkiler<\/strong><\/p>\n Hasan Boynukara, eser boyunca modern ve muhafazak\u00e2r kad\u0131n tiplerini \u00f6vg\u00fc ya da yergi kal\u0131plar\u0131 i\u00e7ine hapsetmiyor. Her iki kesimin de \u00fcretim ve t\u00fcketim d\u00fczeninin etkisi alt\u0131nda benzer bunal\u0131mlar ya\u015fad\u0131\u011f\u0131n\u0131 ortaya koymaktad\u0131r. \u00d6zellikle kad\u0131n\u0131n \u00e7al\u0131\u015fma hayat\u0131na kat\u0131lmas\u0131 ve \u00f6\u011frenim d\u00fczeyinin y\u00fckselmesi, beklenen huzuru b\u00fct\u00fcn\u00fcyle sa\u011flayamam\u0131\u015f; yeni soru ve aray\u0131\u015flar\u0131n kap\u0131s\u0131n\u0131 aralam\u0131\u015ft\u0131r.<\/p>\n “Ekonomik ba\u011f\u0131ms\u0131zl\u0131k da modern kad\u0131n\u0131n \u00e7eli\u015fkilerini derinle\u015ftirir.” (s. 89)<\/p>\n Kad\u0131n, \u00e7al\u0131\u015fma hayat\u0131nda g\u00fc\u00e7 ve imk\u00e2n kazan\u0131rken, \u00f6te yandan kusursuz g\u00f6r\u00fcnme beklentisi, \u00f6rnek anne ve e\u015f kal\u0131plar\u0131 ile t\u00fcketim bask\u0131s\u0131n\u0131n aras\u0131nda ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrmektedir. Boynukara, bu ikili durumu \u015fu k\u0131sa de\u011ferlendirmeyle \u00f6zetler:<\/p>\n “Hat\u0131rlatmak gerekirse modernlik, kad\u0131nlar\u0131 \u00f6zg\u00fcrle\u015ftirirken ayn\u0131 zamanda t\u00fcketir; muhafazak\u00e2rl\u0131k ise kad\u0131nlar\u0131 korurken s\u0131n\u0131rlar.” (s. 96)<\/p>\n Kitab\u0131n dikkat \u00e7ekti\u011fi \u00f6nemli ba\u015fl\u0131klardan biri de kad\u0131n\u0131n d\u00fc\u015f\u00fcnce, sanat ve edebiyat d\u00fcnyas\u0131yla kurdu\u011fu ba\u011f\u0131n zay\u0131flamas\u0131 sonucunda bir ara\u00e7 konumuna s\u00fcr\u00fcklenmesidir. Kad\u0131n kimli\u011fi ve bedeni, k\u00fclt\u00fcrel k\u00f6klerinden uzakla\u015ft\u0131k\u00e7a siyaset \u00e7evrelerinin ve \u00e7e\u015fitli d\u00fc\u015f\u00fcnce ak\u0131mlar\u0131n\u0131n simgesine d\u00f6n\u00fc\u015fmektedir. Yazar, bu durumu \u015fu s\u00f6zlerle dile getirir:<\/p>\n “Zaman zaman kad\u0131n bedeni, kad\u0131n eme\u011fi ve kad\u0131n g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcn\u00fcn farkl\u0131 ideolojik kamplar\u0131n sembolik m\u00fccadele alan\u0131na d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcne tan\u0131k olmaktay\u0131z.” (s. 75)<\/p>\n Bu \u00e7eki\u015fme, d\u00fc\u015f\u00fcnceye, sanata ve edebiyata yaslanan ortak bir bulu\u015fma zemini kurulduk\u00e7a yumu\u015fama imk\u00e2n\u0131 bulacakt\u0131r. Boynukara, kitab\u0131n son b\u00f6l\u00fcm\u00fcnde uyar\u0131s\u0131n\u0131 \u015fu ifadelerle dile getirir:<\/p>\n “Bu nedenle modern ve muhafazak\u00e2r kad\u0131nlar aras\u0131ndaki gerilim, estetik ve sembolik bir diyalog yerine sert ideolojik kar\u015f\u0131la\u015fmalar \u015feklinde ya\u015fan\u0131r.” (s. 101)<\/p>\n Yazara g\u00f6re \u00e7\u0131k\u0131\u015f yolu, k\u00fclt\u00fcr d\u00fcnyas\u0131n\u0131 zenginle\u015ftiren k\u00f6kl\u00fc bir birikimden ge\u00e7mektedir. Bu yakla\u015f\u0131m\u0131n dayana\u011f\u0131n\u0131 da \u015fu c\u00fcmle olu\u015fturur:<\/p>\n “Sanat ve edebiyatla beslenmeyen bir modernle\u015fme, kad\u0131nlar\u0131 \u00f6zg\u00fcrle\u015ftirmek yerine onlar\u0131 yeni t\u00fcrden \u00e7eli\u015fkilerin merkezine yerle\u015ftirir.” (s. 101)<\/p>\n Sonu\u00e7<\/strong><\/p>\n Hasan Boynukara\u2019n\u0131n T\u00fcrkiye\u2019de Toplumsal De\u011fi\u015fimin Ekseni Olarak Modern ve Muhafazak\u00e2r Kad\u0131n\u0131n Evrimi<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131, T\u00fcrkiye\u2019de kad\u0131n \u00fczerine yap\u0131lan ara\u015ft\u0131rmalara \u00f6nyarg\u0131lardan uzak, so\u011fukkanl\u0131 ve sorgulay\u0131c\u0131 bir bak\u0131\u015f kazand\u0131r\u0131yor. Yazar, 103 sayfal\u0131k \u00f6zl\u00fc bir hacim i\u00e7inde, kimlik tart\u0131\u015fmalar\u0131n\u0131 geni\u015f bir \u00e7er\u00e7evede ele al\u0131yor. D\u00fcnya \u00e7ap\u0131nda etkisini art\u0131ran \u00fcretim ve t\u00fcketim anlay\u0131\u015f\u0131n\u0131n, farkl\u0131 hayat g\u00f6r\u00fc\u015flerine sahip kesimleri benzer al\u0131\u015fkanl\u0131klarda ve ortak s\u0131k\u0131nt\u0131larda bulu\u015fturdu\u011funu dikkat \u00e7ekici \u00f6rneklerle ortaya koyuyor.<\/p>\n Eser, okuyucuyu \u00f6nemli bir sonuca ula\u015ft\u0131r\u0131yor: T\u00fcrkiye\u2019de ya\u015fanan de\u011fi\u015fimi kavrayabilmek, kad\u0131n\u0131n ge\u00e7irdi\u011fi de\u011fi\u015fimi do\u011fru okumay\u0131 gerektiriyor. Bu de\u011fi\u015fim, Bat\u0131 merkezli bir ilerleme anlay\u0131\u015f\u0131yla da gelenek s\u0131n\u0131rlar\u0131 i\u00e7ine hapsedilmi\u015f tek y\u00f6nl\u00fc bir bak\u0131\u015fla da a\u00e7\u0131kl\u0131k kazanm\u0131yor. G\u00fcn\u00fcm\u00fczde farkl\u0131 hayat anlay\u0131\u015flar\u0131 aras\u0131ndaki etkile\u015fim art\u0131yor; yeni kimlik bi\u00e7imleri ve yeni ya\u015fay\u0131\u015f tarzlar\u0131 bu kar\u015f\u0131la\u015fmalar i\u00e7inde \u015fekilleniyor.<\/p>\n HECE Yay\u0131nlar\u0131 taraf\u0131ndan yay\u0131mlanan bu eser, kad\u0131n ara\u015ft\u0131rmalar\u0131, toplum yap\u0131s\u0131 ve k\u00fclt\u00fcr tarihi \u00fczerine \u00e7al\u0131\u015fan ara\u015ft\u0131rmac\u0131lar kadar, T\u00fcrkiye’nin yak\u0131n d\u00f6nemini anlamak isteyen her okur i\u00e7in de g\u00fc\u00e7l\u00fc bir ba\u015fvuru kayna\u011f\u0131 olma de\u011ferini ta\u015f\u0131yor.<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" T\u00fcrkiye\u2019de modernle\u015fme hareketleri, tarih\u00ee k\u00f6kenlerinden beri y\u00f6netim anlay\u0131\u015f\u0131nda ve ekonomi hayat\u0131nda g\u00f6r\u00fclen d\u00f6n\u00fc\u015f\u00fcm\u00fcn yan\u0131nda k\u00fclt\u00fcrel…<\/p>\n","protected":false},"author":56,"featured_media":4617,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"om_disable_all_campaigns":false,"_uag_custom_page_level_css":"","ngg_post_thumbnail":0,"footnotes":""},"categories":[20],"tags":[],"ppma_author":[310],"class_list":["post-4616","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kitap"],"yoast_head":"\n