Frantz Fanon, Edward Said ve Antonio Gramsci, farkl\u0131 ba\u011flamlardan hareket etseler de \u00f6zg\u00fcrle\u015fme meselesini d\u00fc\u015f\u00fcnmek bak\u0131m\u0131ndan birlikte ele al\u0131nabilecek d\u00fc\u015f\u00fcn\u00fcrlerdir. Fanon s\u00f6m\u00fcrge \u015fiddetinin insan\u0131n ruhsal ve bedensel b\u00fct\u00fcnl\u00fc\u011f\u00fc \u00fczerindeki etkilerine odaklan\u0131r; Said, temsilin ve dilin iktidarla ili\u015fkisini g\u00f6r\u00fcn\u00fcr k\u0131lar; Gramsci ise toplumsal r\u0131zan\u0131n nas\u0131l \u00fcretildi\u011fini a\u00e7\u0131klar. Bu \u00e7er\u00e7evede, s\u00f6z konusu \u00fc\u00e7 ismin ayn\u0131 kuramsal kal\u0131ba yerle\u015ftirilmesinden \u00e7ok, \u00f6zg\u00fcrle\u015fme sorununun farkl\u0131 boyutlar\u0131n\u0131 yo\u011funla\u015ft\u0131ran \u00fc\u00e7 ayr\u0131 d\u00fc\u015f\u00fcnsel hat olarak okunmas\u0131 daha elveri\u015fli g\u00f6r\u00fcnmektedir.<\/p>\n
Bu yakla\u015f\u0131m, \u00f6zg\u00fcrle\u015fmenin yaln\u0131zca d\u0131\u015fsal bask\u0131lar\u0131n ortadan kalkmas\u0131yla s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131n\u0131 da d\u00fc\u015f\u00fcnd\u00fcr\u00fcr. Fanon, Said ve Gramsci\u2019nin i\u015faret etti\u011fi \u00fczere, birey ve toplum yaln\u0131zca do\u011frudan zor yoluyla de\u011fil, i\u00e7selle\u015ftirilmi\u015f anlamlar, temsil bi\u00e7imleri ve do\u011fal kabul edilen kabuller arac\u0131l\u0131\u011f\u0131yla da ku\u015fat\u0131labilir. Dolay\u0131s\u0131yla \u00f6zg\u00fcrle\u015fme, siyasal ve toplumsal d\u00fczey kadar, \u00f6znenin kendisini alg\u0131lama bi\u00e7imiyle de ili\u015fkilidir.<\/p>\n
Fanon\u2019un d\u00fc\u015f\u00fcncesinde s\u00f6m\u00fcrge, yaln\u0131zca bir topra\u011f\u0131n i\u015fgali olarak de\u011fil, insan\u0131n kendisiyle kurdu\u011fu ili\u015fkinin yaralanmas\u0131 olarak da belirir. Ten, dil, beden, haf\u0131za ve arzu, s\u00f6m\u00fcrge d\u00fczeni i\u00e7inde yeniden bi\u00e7imlenir. Bu s\u00fcre\u00e7te s\u00f6m\u00fcr\u00fclen ki\u015finin, kendisini kendi bak\u0131\u015f\u0131yla de\u011fil, onu k\u00fc\u00e7\u00fclten bir bak\u0131\u015f\u0131n i\u00e7inden g\u00f6rmeye ba\u015flamas\u0131 m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
Bu nedenle Fanon\u2019daki \u00f6fke, basit bir tepki olarak de\u011fil, k\u0131r\u0131lm\u0131\u015f insan b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn yeniden kurulma \u00e7abas\u0131 olarak okunabilir. Yaralanman\u0131n i\u00e7inden \u00e7\u0131kan bilin\u00e7, \u00f6znenin kendisine y\u00fcklenen eksiklik duygusunu fark etmesiyle belirginle\u015fir. Bu fark edi\u015f, \u00f6zg\u00fcrle\u015fmenin yaln\u0131zca siyasal ba\u011f\u0131ms\u0131zl\u0131kla s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131n\u0131; insan\u0131n kendi y\u00fcz\u00fcn\u00fc, sesini ve de\u011ferini geri almas\u0131n\u0131 da gerektirdi\u011fini g\u00f6sterir.<\/p>\n
Edward Said, s\u00f6m\u00fcr\u00fcn\u00fcn ba\u015fka bir d\u00fczlemini, yani temsil alan\u0131n\u0131 \u00f6ne \u00e7\u0131kar\u0131r. Buradaki temel soru, bir toplumun nas\u0131l temsil edildi\u011fidir. Bat\u0131\u2019n\u0131n \u201cDo\u011fu\u201dyu anlatma bi\u00e7imi, \u00e7o\u011fu durumda yaln\u0131zca masum bir tan\u0131mlama prati\u011fi olarak i\u015flemez. \u201cDo\u011fu\u201d, egzotik, geri kalm\u0131\u015f, gizemli ya da y\u00f6netilmesi gereken bir alan olarak kurguland\u0131\u011f\u0131nda, ger\u00e7ek insanlar\u0131n ya\u015fad\u0131\u011f\u0131 co\u011frafya zihinsel bir tasar\u0131ma indirgenmi\u015f olur.<\/p>\n
Said\u2019in katk\u0131s\u0131, bilginin her zaman tarafs\u0131z bir ayd\u0131nlatma i\u015flevi g\u00f6rmedi\u011fini g\u00f6stermesidir. Bilgi, kimi durumlarda iktidar\u0131n diliyle birle\u015ferek hakikatin \u00fczerini \u00f6rtebilir. Bir topluma verilen ad, o toplumun nas\u0131l g\u00f6r\u00fclece\u011fini etkiler; bu g\u00f6r\u00fcnme bi\u00e7imi de ona nas\u0131l davran\u0131laca\u011f\u0131n\u0131 belirleyebilir. Bu anlamda dil yaln\u0131zca betimleyen bir ara\u00e7 de\u011fildir; s\u0131n\u0131r \u00e7izen, mesafe kuran ve kimi zaman \u00f6zneyi kendi hakikatinden uzakla\u015ft\u0131ran bir d\u00fczenek olarak i\u015fler.<\/p>\n
Antonio Gramsci, iktidar\u0131n daha sessiz i\u015fleyen bir boyutuna dikkat \u00e7eker. Ona g\u00f6re y\u00f6netim, her zaman do\u011frudan zor arac\u0131l\u0131\u011f\u0131yla kurulmaz; al\u0131\u015fkanl\u0131klar, tekrarlar, e\u011fitim, k\u00fclt\u00fcr ve g\u00fcndelik kabuller de y\u00f6nlendirici bir i\u015fleve sahiptir. Bir d\u00fc\u015f\u00fcnce d\u00fczeni kendisini do\u011fal hayat\u0131n par\u00e7as\u0131 gibi sundu\u011funda, etkisi daha derin ve kal\u0131c\u0131 h\u00e2le gelir. Gramsci\u2019nin hegemonya kavram\u0131, bu sessiz yerle\u015fme s\u00fcrecini a\u00e7\u0131klamak bak\u0131m\u0131ndan \u00f6nemlidir.<\/p>\n
Bu ba\u011flamda hegemonya, bireyin i\u00e7inde ya\u015fad\u0131\u011f\u0131 anlam d\u00fcnyas\u0131n\u0131n belirli bi\u00e7imlerde \u015fekillendirilmesi olarak okunabilir. Ki\u015fi baz\u0131 fikirleri kendi d\u00fc\u015f\u00fcncesi sanabilir; oysa bunlar uzun s\u00fcre boyunca duyulmu\u015f, \u00f6\u011frenilmi\u015f ve normal kabul edilmi\u015f kabuller olabilir. Toplumun ortak zihninde olu\u015fan bu d\u00fc\u011f\u00fcmler, bireyin d\u00fc\u015f\u00fcnme bi\u00e7imini \u00e7o\u011fu zaman fark edilmeden belirler. Bu nedenle \u00f6zg\u00fcrle\u015fme, yaln\u0131zca d\u0131\u015fsal g\u00fcce kar\u015f\u0131 \u00e7\u0131kmay\u0131 de\u011fil, do\u011fal g\u00f6r\u00fcnen kabulleri sorgulamay\u0131 da gerektirir.<\/p>\n
Fanon bedendeki ve ruhtaki yaray\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lar; Said bu yaray\u0131 besleyen temsil d\u00fczenini a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r; Gramsci ise bu d\u00fczenin g\u00fcndelik hayat i\u00e7inde nas\u0131l ola\u011fanla\u015ft\u0131\u011f\u0131n\u0131 g\u00f6sterir. Bu \u00fc\u00e7 yakla\u015f\u0131m, basit bir kar\u015f\u0131la\u015ft\u0131rma listesi \u00fcretmekten \u00e7ok, ortak bir soruya y\u00f6neltir: \u0130nsan, kendisine ait olmayan anlamlar\u0131 ne zaman kendi hakikati olarak benimsemeye ba\u015flar?<\/p>\n
Bu soru \u00f6nemlidir; \u00e7\u00fcnk\u00fc s\u00f6m\u00fcrge ya da tahakk\u00fcm yaln\u0131zca s\u0131n\u0131rlar \u00fczerinde kurulmaz. Dilin i\u00e7inde, okulda, kitapta, bak\u0131\u015fta, al\u0131\u015fkanl\u0131kta ve insan\u0131n kendisi hakk\u0131nda kurdu\u011fu c\u00fcmlelerde de etkisini s\u00fcrd\u00fcrebilir. Bir toplum d\u0131\u015far\u0131dan \u00f6zg\u00fcr g\u00f6r\u00fcnd\u00fc\u011f\u00fc h\u00e2lde i\u00e7eride ba\u015fkas\u0131n\u0131n kavramlar\u0131yla d\u00fc\u015f\u00fcnebilir. Benzer bi\u00e7imde, bir ki\u015fi zinciri k\u0131rd\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcrken yaln\u0131zca onun ad\u0131n\u0131 de\u011fi\u015ftirmi\u015f olabilir.<\/p>\n
Burada d\u00fc\u015f\u00fcnce, daha geni\u015f bir sorgulama alan\u0131 a\u00e7ar. Ba\u015flang\u0131\u00e7 kimi zaman bir itiraz, kimi zaman da \u201cBen ger\u00e7ekten kendi sesimle mi konu\u015fuyorum?\u201d sorusuyla beliren sessiz bir fark edi\u015f olabilir. Bu fark edi\u015f, beden, dil, haf\u0131za, toplum ya da k\u00fclt\u00fcr d\u00fczeyinde ortaya \u00e7\u0131kan d\u00fc\u011f\u00fcmlere temas eder. Ba\u011flam a\u00e7\u0131ld\u0131\u011f\u0131nda \u00f6zne art\u0131k yaln\u0131zca maruz kalan biri olmaktan \u00e7\u0131kar; anlam\u0131 yeniden kurmaya y\u00f6nelen bir \u00f6zne h\u00e2line gelir.<\/p>\n
Bu a\u00e7\u0131dan Fanon\u2019un yaral\u0131 bilin\u00e7 \u00e7\u00f6z\u00fcmlemesi, Said\u2019in temsil ele\u015ftirisi ve Gramsci\u2019nin hegemonya kavramsalla\u015ft\u0131rmas\u0131 benzer bir ufka i\u015faret eder: \u00d6zg\u00fcrle\u015fme, insan\u0131n kendi anlam alan\u0131n\u0131 geri almas\u0131d\u0131r. Ancak bu s\u00fcre\u00e7 bir anda tamamlanmaz. \u00d6nce yabanc\u0131 bak\u0131\u015f fark edilir; ard\u0131ndan bu bak\u0131\u015f\u0131n dile, davran\u0131\u015fa ve haf\u0131zaya nas\u0131l yerle\u015fti\u011fi g\u00f6r\u00fcl\u00fcr; sonras\u0131nda ise \u00f6zne kendi kavramlar\u0131n\u0131, anlat\u0131s\u0131n\u0131 ve duru\u015funu kurmaya y\u00f6nelir.<\/p>\n
Bu nedenle mesele yaln\u0131zca \u201cBeni kim y\u00f6netti?\u201d sorusuyla s\u0131n\u0131rl\u0131 de\u011fildir. Ayn\u0131 zamanda \u201cBen kendimi kimin diliyle anlatt\u0131m?\u201d sorusu da g\u00fcndeme gelir. Fanon, Said ve Gramsci, bu iki soruyu birlikte d\u00fc\u015f\u00fcnmeye imk\u00e2n verir. Fanon yaralanm\u0131\u015f onuru, Said temsilin hakikat \u00fczerindeki g\u00f6lgesini, Gramsci ise r\u0131zan\u0131n ne kadar sessiz kurulabildi\u011fini g\u00f6sterir. Bu \u00e7er\u00e7evede, insan\u0131n anlamla, \u00f6zg\u00fcrl\u00fckle ve kendi \u00f6z\u00fcyle kurdu\u011fu ili\u015fki yeniden de\u011ferlendirilebilir.<\/p>\n
Sonu\u00e7 olarak, insan\u0131 ku\u015fatan \u015fey her zaman g\u00f6r\u00fcn\u00fcr bir g\u00fc\u00e7 olmayabilir. Bazen bir kelime, bazen bir bak\u0131\u015f, bazen de uzun s\u00fcre do\u011fru kabul edilmi\u015f bir d\u00fc\u015f\u00fcnce belirleyici olur. \u00d6zg\u00fcrle\u015fme ise bu kabullerin i\u00e7inden ge\u00e7erek, \u00f6znenin kendi sesine yakla\u015fma s\u00fcreci olarak anla\u015f\u0131labilir.<\/p>\n","protected":false},"excerpt":{"rendered":"
Fanon, Said, Gramsci ve \u00d6zg\u00fcrle\u015fme \u00dczerine Bir Okuma Frantz Fanon, Edward Said ve Antonio Gramsci, farkl\u0131 ba\u011flamlardan hareket etseler de \u00f6zg\u00fcrle\u015fme meselesini d\u00fc\u015f\u00fcnmek bak\u0131m\u0131ndan birlikte ele al\u0131nabilecek d\u00fc\u015f\u00fcn\u00fcrlerdir.…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-50","post","type-post","status-publish","format-standard","hentry","category-felsefe"],"_links":{"self":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts\/50","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=50"}],"version-history":[{"count":0,"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts\/50\/revisions"}],"wp:attachment":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=50"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=50"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=50"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}