{"id":4641,"date":"2010-07-09T11:41:58","date_gmt":"2010-07-09T08:41:58","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/07\/09\/irkciligin-psikolojik-ve-sosyal-psikolojik-aciklamalari-alaeddin-senel\/"},"modified":"2010-07-09T11:41:58","modified_gmt":"2010-07-09T08:41:58","slug":"irkciligin-psikolojik-ve-sosyal-psikolojik-aciklamalari-alaeddin-senel","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/07\/09\/irkciligin-psikolojik-ve-sosyal-psikolojik-aciklamalari-alaeddin-senel\/","title":{"rendered":"Irk\u00e7\u0131l\u0131\u011f\u0131n psikolojik ve sosyal psikolojik a\u00e7\u0131klamalar\u0131 | Alaeddin \u015eenel"},"content":{"rendered":"

Irk\u00e7\u0131l\u0131k baz\u0131 yazarlarca, korku, nefret, g\u00fcvensizlik, dayan\u0131\u015fma, fazla enerji, tutku gibi psikolojik ve sosyal psikolojik etmenlerle a\u00e7\u0131klan\u0131r. Pek \u00e7ok a\u00e7\u0131klama bu ba\u015fl\u0131k alt\u0131nda toplanabilir. Ortaya at\u0131ld\u0131klar\u0131 tarih s\u0131ras\u0131na g\u00f6re \u00fc\u00e7 \u00f6rnek ile yetiniyoruz. a-Wilhelm Reich’\u0131n Orta S\u0131n\u0131f \u0130nsan\u0131n\u0131n Bast\u0131r\u0131lm\u0131\u015f Cinselli\u011finin \u00dcr\u00fcn\u00fc Olarak Irk\u00e7\u0131l\u0131k Kuram\u0131.b- Adorno ve Arkada\u015flar\u0131n\u0131n Etnosantrizm ve Yetkeci Ki\u015fili\u011fin Bir \u00dcr\u00fcn\u00fc Olarak Irk\u00e7\u0131l\u0131k Kuram\u0131. c-Krech ve Crutchf\u0131eld’\u0131n Psikolojik, Sosyal Psikolojik, Psikanalitik Bir Hastal\u0131k Olarak Irk\u00e7\u0131l\u0131k Kuram\u0131.<\/p>\n

a. Wilhelm Reich’\u0131n Orta S\u0131n\u0131f \u0130nsan\u0131n\u0131n Bast\u0131r\u0131lm\u0131\u015f Cinselli\u011finin \u00dcr\u00fcn\u00fc Olarak Irk\u00e7\u0131l\u0131k Kuram\u0131<\/strong><\/p>\n

Wilhelm Reich (1897-1957) Fa\u015fizmin Kitle Ruhu Anlay\u0131\u015f\u0131 adl\u0131 yap\u0131t\u0131nda, \u0131rk\u00e7\u0131l\u0131\u011f\u0131 fa\u015fizmin bir \u00f6\u011fesi, ancak (s. 112’de) “Alman fa\u015fizminin tutundu\u011fu ana mente\u015fe \u0131rk kuram\u0131d\u0131r”diyecek kadar \u00f6nemli, asal bir \u00f6\u011fesi olarak g\u00f6r\u00fcr. Reich bir \u00f6\u011fretinin ekonomik temelinin onun somut dayana\u011f\u0131n\u0131 a\u00e7\u0131klad\u0131\u011f\u0131n\u0131, ama bize onun ak\u0131ld\u0131\u015f\u0131 \u00e7ekirde\u011fi konusunda bir \u015fey \u00f6\u011fretmedi\u011fini (s. 118’de) s\u00f6yler. Bir \u00f6\u011fretinin maddesel, ekonomik temeli iki y\u00f6nl\u00fcd\u00fcr, \u00f6\u011freti dolayl\u0131 yoldan toplumun ekonomik yap\u0131s\u0131na ba\u011fl\u0131d\u0131r; dolays\u0131z yoldan bu \u00f6\u011fretiyi \u00fcreten ve toplumun ekonomik yap\u0131s\u0131yla belirlenen insanlann kendilerine \u00f6zg\u00fc zihinsel yap\u0131lar\u0131na ba\u011fl\u0131d\u0131r. B\u00f6ylece, ak\u0131ld\u0131\u015f\u0131, ideolojik bir ortamla yeti\u015fen insanlar, ak\u0131ld\u0131\u015f\u0131 “ki\u015filik yap\u0131lan” kazan\u0131rlar.<\/p>\n

Reich’a g\u00f6re emperyalizmin g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131n\u0131 anlamak i\u00e7in onu do\u011furan ekonomik temele bakmal\u0131y\u0131z. O zaman fa\u015fist \u0131rk kuram\u0131 ile ulus\u00e7u \u00f6\u011fretinin, ekonomik g\u00fc\u00e7l\u00fcklerle kar\u015f\u0131la\u015fan bir egemen katman\u0131n emperyalist ama\u00e7lar\u0131na ba\u011fl\u0131 olduklar\u0131 g\u00f6r\u00fcl\u00fcr. Ancak bu ekonomik etmenler \u00f6\u011fretinin \u00f6z\u00fcn\u00fc olu\u015fturmaz, yaln\u0131zca ye\u015ferece\u011fi topra\u011f\u0131 olu\u015ftururlar. Fa\u015fist \u00f6\u011fretinin ak\u0131ld\u0131\u015f\u0131 \u00e7ekirde\u011fi, fa\u015fist ki\u015filik yap\u0131s\u0131d\u0131r.
Reich, yap\u0131t\u0131n\u0131n (1942 y\u0131l\u0131nda yap\u0131lan) birinci bask\u0131s\u0131nda fa\u015fizmi, bir siyasal ideolojiyi \u00f6rg\u00fctl\u00fc bir bi\u00e7imde temsil eden siyasal partilerden biri gibi g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6yler. Her katmandan, her \u0131rktan, her ulustan ve mezhepten insanlar\u0131 kapsayan hekimlik deneyimi, kendisine bu eski g\u00f6r\u00fc\u015f\u00fcn\u00fcn yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015ftir; fa\u015fizmin, orta s\u0131n\u0131f insan\u0131n\u0131n ki\u015filik yap\u0131s\u0131n\u0131n siyasal alanda \u00f6rg\u00fctlenmi\u015f g\u00f6r\u00fcn\u00fcm\u00fcnden ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131 \u00f6\u011fretmi\u015ftir. Fa\u015fist ki\u015filik yap\u0131s\u0131 belli partilere, \u0131rklara, uluslara \u00f6zg\u00fc de\u011fildir. Dahas\u0131, ki\u015filik \u00e7\u00f6z\u00fcmlemesi alan\u0131nda yapt\u0131\u011f\u0131 deneylerle, fa\u015fist duyarl\u0131l\u0131\u011f\u0131n ve d\u00fc\u015f\u00fcncenin baz\u0131 \u00f6\u011felerini ta\u015f\u0131mayan tek bir canl\u0131n\u0131n (insan\u0131n) bile bulunmad\u0131\u011f\u0131 sonucuna varm\u0131\u015ft\u0131r. Irksal \u00f6nyarg\u0131lar\u0131n etkilerinin geni\u015fli\u011fi, d\u00fcnyan\u0131n d\u00f6rt bir yan\u0131na yay\u0131lm\u0131\u015f bulunmalar\u0131, bunlann kayna\u011f\u0131n\u0131n insan beynindeki ak\u0131ld\u0131\u015f\u0131 kesim oldu\u011funu g\u00f6stermektedir, \u00f6yle ki, \u0131rklar kuram\u0131 fa\u015fizmin uydurdu\u011fu bir \u015fey de\u011fildir; tam tersine, \u0131rksal nefret, bu nefretin siyasal alanda dile getirili\u015f bi\u00e7imi olan fa\u015fizmi do\u011furmu\u015ftur. Irk\u00e7\u0131 \u00f6\u011freti orgazm g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fc \u00e7eken insan\u0131n ki\u015fili\u011finde d\u0131\u015fa vuran biyolojik bir hastal\u0131kt\u0131r. Fa\u015fizm, makineci buyurgan uygarl\u0131kla onun makineci gizemci \u00f6\u011fretisi taraf\u0131ndan .ezilen insan\u0131n temel co\u015fkusal tutumudur, bir “co\u015fkusal veba”d\u0131r.
Ne var ki bu hastal\u0131\u011f\u0131n k\u00f6kleri derindedir. Bu bak\u0131mdan fa\u015fizm, ilk g\u00fcd\u00fcleri, biyolojik g\u00fcd\u00fcleri, binlerce y\u0131ld\u0131r bask\u0131 alt\u0131nda tutulan s\u0131radan bireyin ak\u0131ld\u0131\u015f\u0131 ki\u015filik yap\u0131s\u0131n\u0131n dile gelmesidir. Buraya kadar d\u00fc\u015f\u00fcncelerini daha \u00e7ok kendi s\u00f6zlerinden izledi\u011fimiz, bundan sonra izlemekte g\u00fc\u00e7l\u00fck \u00e7ekip yazd\u0131klar\u0131n\u0131 daha \u00e7ok yorumlama yoluna gidece\u011fimiz Reich, fa\u015fizmi, nesnel ko\u015fullar bak\u0131m\u0131ndan ekonomik bunal\u0131ma ve emperyalist e\u011filime ba\u011flayan (Marksist) \u00f6znel ko\u015fullar bak\u0131m\u0131ndan cinsel g\u00fcd\u00fcleri bast\u0131r\u0131lm\u0131\u015f insan\u0131n ak\u0131ld\u0131\u015f\u0131, gizemci ki\u015filik yap\u0131s\u0131na ba\u011flayan (Freudcu) bir sentezle a\u00e7\u0131klamaya \u00e7al\u0131\u015fmaktad\u0131r. Bu iki olgu aras\u0131ndaki ba\u011flant\u0131y\u0131, anlayabildi\u011fimiz kadar, \u0131rk\u00e7\u0131l\u0131k kuram\u0131n\u0131n sa\u011flad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmektedir. Ekonomik ve psikolojik \u00f6\u011felere bu ideolojik \u00f6\u011fenin de kat\u0131lmas\u0131yla Fa\u015fizm, Reich’a g\u00f6re, bir kitle eylemine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Hitler. geleneksel toplumsal yap\u0131lar aras\u0131nda, \u00f6zellikle aile i\u00e7inde s\u0131k\u0131\u015f\u0131p kalan cinsel enerjiyi a\u00e7\u0131\u011fa \u00e7\u0131karm\u0131\u015f, harekete ge\u00e7irmi\u015ftir.
Reich, yap\u0131t\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fc bask\u0131s\u0131na yazd\u0131\u011f\u0131 \u00f6ns\u00f6zde (s. 20’de) on y\u0131l \u00f6nceye (birinci bask\u0131n\u0131n yap\u0131ld\u0131\u011f\u0131 y\u0131la) oranla \u0131rk\u00e7\u0131 kuram\u0131n biyolojik gizemcilikten ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131n daha iyi g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc s\u00f6yler. Irk\u00e7\u0131l\u0131k kuram\u0131n\u0131n dile getirdi\u011fi bu biyolojik gizemcilik \u015f\u00f6yle i\u015fler: Saf Aryan \u0131rk\u0131 d\u00fc\u015f\u00fcncesinin i\u00e7indeki safl\u0131k kavram\u0131yla, \u0131rk\u0131n kar\u0131\u015fmas\u0131 korkusu yarat\u0131larak, cinsel imsak y\u00fcceltilmi\u015f, daha do\u011frusu geleneksel cinsel bask\u0131lara \u0130deolojik bir bi\u00e7im verilmi\u015f olur. Naziler aras\u0131nda cinsel ili\u015fkilere ancak \u0131rk, ulus, parti gibi belli k\u00fclt\u00fcr de\u011ferlerine katk\u0131da bulunmak i\u00e7in izin verilmesiyle de. cinsel enerji parti yarar\u0131na kullan\u0131lm\u0131\u015f olur. Cinsel bask\u0131n\u0131n biriktirdi\u011fi \u00f6fke ise, imsak\u00e7\u0131 davranmayan \u0131rk\u0131 kar\u0131\u015f\u0131k halklarla, kendilerinden Aryan \u0131rk\u0131n\u0131n safl\u0131\u011f\u0131n\u0131 bozma tehlikesi gelen Yahudiler’e y\u00f6neltilir. Bu \u00f6fke kendini Yahudiler’e eziyet etmek gibi sadist bi\u00e7imlerde ortaya koyabilir. Irk\u00e7\u0131 kuram i\u00e7inde Cermen kan\u0131n\u0131n Yahudi kan\u0131yla zehirlendi\u011fi g\u00f6r\u00fc\u015f\u00fc, Alman d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn\u00fcn de Yahudi Marx taraf\u0131ndan zehirlendi\u011fi \u00e7a\u011fr\u0131\u015f\u0131m\u0131n\u0131 yapt\u0131rmaktad\u0131r.
\u00d6te yandan efendiler \u0131rk\u0131n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcne inanmak, nasyonal sosyalist kitlelerin, kendilerini bu \u0131rk\u0131n simgesi olarak sunulan f\u00fchrer ile \u00f6zde\u015fle\u015ftirmelerine var\u0131r. B\u00f6ylece, bir yandan y\u0131\u011f\u0131n i\u00e7indeki \u00f6nemsiz kimselerin kendilerini f\u00fchrer olduklar\u0131 d\u00fc\u015f\u00fcne kapt\u0131racak kadar k\u00f6rle\u015fmelerine; \u00f6te yandan f\u00fchrere ba\u011flanarak tutsakl\u0131klar\u0131n\u0131 seve seve benimsemelerine yola\u00e7ar. Irk\u00e7\u0131 \u00f6\u011fretide \u0131rklar\u0131n kar\u0131\u015fmas\u0131 kavram\u0131n\u0131n toplumun egemen s\u0131n\u0131f\u0131yla ezilen s\u0131n\u0131flar\u0131n kar\u0131\u015fmamas\u0131 kavram\u0131n\u0131 gizleyi\u015finde, s\u0131n\u0131fl\u0131 toplumda cinsel bask\u0131n\u0131n oynad\u0131\u011f\u0131 \u00f6nemli rol\u00fc g\u00f6r\u00fcr\u00fcz.
Cinsel bask\u0131 sonucunda biriken enerjileri b\u00f6ylece y\u00fccelten ya da sapt\u0131ran nasyonal sosyalizmin \u0131rk kuram\u0131n\u0131n \u00e7ekirde\u011fi, ataerkil ailenin cinsel bask\u0131 ile bilin\u00e7alt\u0131na soktu\u011fu “do\u011fal cinsel ya\u015fam ile orgazm i\u015flevi kar\u015f\u0131s\u0131nda duyulan \u00f6ld\u00fcr\u00fcc\u00fc korkudur”. B\u00f6ylece Reich Alman fa\u015fizminin tutundu\u011fu ana mente\u015fenin \u0131rk kuram\u0131 oldu\u011funu ortaya koymu\u015f oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr.
Reich’a g\u00f6re, Naziler’in emperyalizme hizmet eden \u0131rk\u00e7\u0131l\u0131k \u00f6\u011fretisi, t\u00fcm \u00e7eli\u015fkileriyle ve sa\u00e7mal\u0131klar\u0131yla, ak\u0131ld\u0131\u015f\u0131 k\u00f6kenlidir; olgular\u0131 kendi kan\u0131tlar\u0131na g\u00f6re e\u011fer b\u00fcker. B\u00f6yle \u00f6z\u00fcnde irrasyonel olan bir d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc rasyonel kan\u0131tlarla \u00e7\u00fcr\u00fctemezsiniz. bunu \u00e7\u00fcr\u00fctmek i\u00e7in ak\u0131ld\u0131\u015f\u0131 i\u015flevlerini g\u00fcn\u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karmak gerekir, iki ak\u0131ld\u0131\u015f\u0131 i\u015flevi vard\u0131r: 1. emperyalist \u00f6zlemlere biyolojik bir kan\u0131t kazand\u0131rmak, 2. ulus\u00e7u duyarl\u0131l\u0131\u011f\u0131n bilin\u00e7d\u0131\u015f\u0131 duygusal g\u00fcd\u00fclerini dile getirip baz\u0131 ruhsal e\u011filimleri gizlemek.<\/p>\n

b. Adorno ve Arkada\u015flar\u0131n\u0131n Etnosantrizm ve Yetkeci Ki\u015fili\u011fin Bir \u00dcr\u00fcn\u00fc Olarak Irk\u00e7\u0131l\u0131k Kuram\u0131<\/strong><\/p>\n

Reich \u0131rk\u00e7\u0131l\u0131\u011f\u0131, k\u00f6kleri binlerce y\u0131l gerilere dayanan cinsel duygular\u0131n bast\u0131r\u0131lmas\u0131yla ili\u015fkilendirdi\u011fi fa\u015fizmin, co\u015fkusal veba dedi\u011fi fa\u015fizmin dayana\u011f\u0131 olan bir hastal\u0131k gibi g\u00f6r\u00fcrken; fa\u015fizmi ve \u0131rk\u00e7\u0131l\u0131\u011f\u0131 Reich gibi ki\u015filik yap\u0131s\u0131 ile a\u00e7\u0131klamaya \u00e7al\u0131\u015fan Adorno ve arkada\u015flar\u0131 onu bir hastal\u0131k olarak g\u00f6rmezler.
Adorno ve arkada\u015flar\u0131. The Authoritarian Personality (1950) (Yetkeci Ki\u015filik) adl\u0131 yap\u0131tlar\u0131nda, siyasal ve ekonomik g\u00fc\u00e7lerin etnosantrizmin hem kurumsal hem de bireysel psikolojik bi\u00e7imlerinin geli\u015fmesinde ya\u015famsal bir rol oynad\u0131\u011f\u0131n\u0131 (s. 151’de) kabul ederler, \u00f6nyarg\u0131lar\u0131n toplumun genel \u00f6rg\u00fctlenmesinin [d\u00fczeninin) \u00fcr\u00fcn\u00fc oldu\u011funu ve ancak toplumun geli\u015fmesiyle de\u011fi\u015febileceklerini (s. 975’de) teslim ederler. Ama etnosantrizm dedikleri \u0131rk\u00e7\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn ve tutumun yaln\u0131z a\u00e7\u0131klanmas\u0131n\u0131 de\u011fil, engellenmesini, \u00f6nlenebildi\u011fi kadar \u00f6nlenmesini de (s. v\u0131\u0131\u2019de) ama\u00e7lad\u0131klar\u0131 i\u00e7in, konunun bu boyutlar\u0131n\u0131 d\u0131\u015far\u0131da b\u0131rak\u0131p, kendi grubuna olumlu, \u00f6teki gruplara olumsuz \u00f6nyarg\u0131larla bakan etnosantrik ki\u015filik yap\u0131s\u0131 \u00fczerinde dururlar. Freudcu bir ki\u015filik yap\u0131s\u0131 kuram\u0131na (s. 5’de) dayanarak, etnosantrik (etnik benmerkezci) ki\u015filik yap\u0131s\u0131n\u0131n \u00f6\u011felerini a\u00e7\u0131klamaya giri\u015firler. Vard\u0131klar\u0131 sonu\u00e7 (s. 150’de) etnosantrik davran\u0131\u015f\u0131n, d\u00fc\u015f\u00fcncenin her noktas\u0131na i\u015fleyen kat\u0131 bir i\u00e7grup (ingro\u0131tp benim grubum) d\u0131\u015fgrup (out group ba\u015fka gruplar) ayr\u0131m\u0131na dayand\u0131\u011f\u0131, d\u0131\u015fgruplara kar\u015f\u0131 basmakal\u0131pla\u015fm\u0131\u015f olumsuz, .d\u00fc\u015fmanca hayaller; i\u00e7gruba kar\u015f\u0131 basmakal\u0131pla\u015fm\u0131\u015f. olumlu, boyune\u011fici tutumlar tak\u0131nd\u0131\u011f\u0131, gruplararas\u0131 ili\u015fkilerde icgrubun hakl\u0131 olarak ba\u015fat konumda olmas\u0131, d\u0131\u015fgruplann ona boyun e\u011fmesi bi\u00e7iminde s\u0131rad\u00fczenci. yetkeci bir g\u00f6r\u00fc\u015f\u00fc i\u00e7erdi\u011fidir. B\u00f6ylece, “yetkeci ki\u015filik” dedikleri bir tipi ortaya \u00e7\u0131kar\u0131rlar. Bu yeni “antropolojik” t\u00fcr, eski ba\u011fnaz tipten farkl\u0131 olarak, y\u00fcksek d\u00fczeyde end\u00fbstrile\u015fmi\u015f bir toplumun irrasyonel ve antirasyonel inan\u00e7lar\u0131n\u0131 blraraya getirebilmektedir. Ayn\u0131 zamanda hem ayd\u0131nlanm\u0131\u015ft\u0131r hem bo\u015finan\u00e7l\u0131d\u0131r; bireyci olmaktan onur duyar, ama \u00f6teki insanlara benzememekten korkar, \u00f6te yandan erke ve yetkeye k\u00f6r\u00fck\u00f6r\u00fcne boyune\u011fme e\u011filimindedir.
“Potansiyel fa\u015fist” dedikleri, etnosantrik d\u00fc\u015f\u00fcn\u00fc\u015f ve tutumlar\u0131 olan bu ki\u015filik yap\u0131s\u0131; hemen her toplumda g\u00f6r\u00fclebilir. Toplumsal durum ve ko\u015fullar (s. v\u0131\u0131) ile i\u00e7inde ya\u015fan\u0131lan toplumsal _ye siyasal d\u00fczen (s. 975) bu potansiyel fa\u015fist ki\u015filik yap\u0131s\u0131n\u0131n o ya da bu \u00f6l\u00e7\u00fcde su y\u00fcz\u00fcne \u00e7\u0131kmas\u0131na yola\u00e7abilir. \u00f6te yandan, yetkeci ki\u015filik yap\u0131s\u0131 ile etnosantrik \u00f6nyarg\u0131lar ve benimsenen ideoloji aras\u0131nda ba\u011flant\u0131 vard\u0131r, \u00f6yle anla\u015f\u0131l\u0131yor ki, Adorno ve arkada\u015flar\u0131n\u0131n yorumuna g\u00f6re, etnosantrik (\u0131rk\u00e7\u0131) d\u00fc\u015f\u00fcn\u00fc\u015f ve tutumlar, bir yanda ki\u015filik yap\u0131s\u0131 ve toplumsal ve siyasal d\u00fczen jle \u00f6te yanda \u00f6nyarg\u0131larla ideolojinin, baz\u0131 toplumsal ko\u015fullar\u0131n .ve olaylar\u0131n kataliz\u00f6rl\u00fc\u011f\u00fc ile birle\u015ferek, egemen d\u00fc\u015f\u00fcn\u00fc\u015f ve tutumlar durumuna gelmesiyle do\u011fmaktad\u0131r.
Etnosantrik (\u0131rk\u00e7\u0131) e\u011filimlerin belli (s\u0131rad\u00fczenci) d\u00fcnya g\u00f6r\u00fc\u015fleri ile birlikte g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc, sa\u011f toplumsal ve siyasal ideolojilerin bir par\u00e7as\u0131 oldu\u011funu s\u00f6yledikleri halde (s. 104’te) etnosantrizmin gruplarda ve gruplar aras\u0131 ili\u015fkilerde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren bir “ideolojik sistem” oldu\u011funu da s\u00f6ylerler. Sonu\u00e7 olarak, antisemitizmi, \u0131rk\u00e7\u0131l\u0131\u011f\u0131 da i\u00e7eren bir kapsam\u0131 olan etnosantrizm” Adorno ve arkada\u015flar\u0131 i\u00e7in, ki\u015filik yap\u0131s\u0131 yetkeci olan potansiyel fa\u015fist ki\u015filerde g\u00f6r\u00fclen d\u00fc\u015f\u00fcn\u00fc\u015f ve davran\u0131\u015f bi\u00e7imidir.<\/p>\n

c. Krech ve Crutchf\u0131eld’\u0131n Psikolojik, Sosyal Psikolojik, Psikanalitik Bir Hastal\u0131k Olarak Irk\u00e7\u0131l\u0131k Kuram\u0131<\/strong><\/p>\n

David Krech ve Richard S. Crutchf\u0131eld. Sosyal Psikoloji Teori ve Sorunlar adl\u0131 yap\u0131tlar\u0131nda (s. 505 vd’de) Amerika’da \u0131rk\u00e7\u0131l\u0131\u011fa sosyal psikolojik a\u00e7\u0131dan yakla\u015fan bilim \u00e7evrelerinin tipik tutumunu yans\u0131tmaktad\u0131rlar. Bu yazarlara g\u00f6re \u0131rk\u00e7\u0131l\u0131k bir .\u00f6nyarg\u0131d\u0131r. Ancak Adorno ve arkada\u015flar\u0131ndan farkl\u0131 olarak, bu _\u00f6nyarg\u0131y\u0131 (s. 505’te) bir “hastal\u0131k” olarak g\u00f6rmektedirler. B\u00f6yle g\u00f6rmeleri onu d\u00fczenin normal bir \u00fcr\u00fcn\u00fc olarak g\u00f6rmediklerini g\u00f6sterir. Irk\u00e7\u0131l\u0131\u011f\u0131n tarihsel kaynaklar\u0131n\u0131n \u00f6nemini kabul ederler ve karma\u015f\u0131k bir bi\u00e7im alm\u0131\u015f olan bu sorunun zenciler bak\u0131m\u0131ndan yal\u0131n ve asal bir ekonomik uygulama ile [k\u00f6lelikle] ba\u015flad\u0131\u011f\u0131ndan ku\u015fku duymazlar. Irk\u00e7\u0131l\u0131\u011f\u0131n tarihsel a\u00e7\u0131klamas\u0131nda ise Tannebaum’un daha \u00f6nce ele ald\u0131\u011f\u0131m\u0131z “tarihsel rastlant\u0131” kuram\u0131n\u0131 benimser g\u00f6r\u00fcn\u00fcrler. Ancak, kitaplar\u0131n\u0131n konusu gere\u011fi, olguyu bir bireysel psikoloji ve sosyal psikoloji sorunu olarak ele al\u0131rlar. B\u00f6yle al\u0131nca da \u0131rk\u00e7\u0131l\u0131\u011f\u0131, “ba\u015f\u0131bozukluk ve sald\u0131rganl\u0131k”. “paranoya”, engellenen gereksinimlerin yola\u00e7t\u0131\u011f\u0131 sad\u0131rganl\u0131\u011f\u0131 destekleyen, bast\u0131r\u0131lm\u0131\u015f gerilimlerin hizmetine giren, belirsiz bunal\u0131m durumlar\u0131na haz\u0131r yorum olan bir “\u00f6nyarg\u0131” vb. olarak g\u00f6r\u00fcp, psikolojik, sosyal psikolojik, psikanalitik a\u00e7\u0131lardan incelemeye, yorumlamaya giri\u015firler.
Irk \u00f6nyarg\u0131s\u0131n\u0131n Amerikan halk\u0131n\u0131n heterojenli\u011fi gibi \u00e7evresel desteklerine de de\u011findikten sonra, \u0131rka bakarak fark g\u00f6zetmenin Amerikan toplumunun \u00f6teki kesimleri yan\u0131 s\u0131ra i\u015f\u00e7i(sendika) hareketinde, silahl\u0131 kuvvetlerde de her zaman g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc anlat\u0131r (s. 561’de) bu “hastal\u0131\u011f\u0131n” t\u00fcm s\u0131n\u0131flar\u0131na yay\u0131lm\u0131\u015f olarak Amerikan halk\u0131n\u0131n %80’inde bulundu\u011funu s\u00f6ylerler ve yap\u0131tlar\u0131n\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fc \u0131rk \u00f6nyarg\u0131s\u0131n\u0131n denetlenmesine ay\u0131r\u0131rlar.<\/p>\n

IRK\u00c7ILI\u011eIN S\u0130YASAL, SOSYOLOJ\u0130K A\u00c7ILARDAN YAPILAN A\u00c7IKLAMALARI<\/p>\n

Irk\u00e7\u0131l\u0131\u011f\u0131 otoriter d\u00fczenli toplumlar\u0131n bir \u00fcr\u00fcn\u00fc olan sald\u0131rganl\u0131k bi\u00e7imi olarak yorumlayan yazarlar da vard\u0131r.Baz\u0131 yazarlar, korkunun ve endi\u015fenin, g\u00fcvensizli\u011fin grup i\u00e7i duygular\u0131 g\u00fc\u00e7lendirip \u00f6teki gruplar\u0131 a\u015fa\u011f\u0131 g\u00f6rmelerine neden oldu\u011funu s\u00f6ylediler. Baz\u0131lar\u0131, sava\u015f vb. ola\u011fan\u00fcst\u00fc durumlardaki endi\u015felerin ve gerginliklerin \u0131rk\u00e7\u0131 \u00f6nyarg\u0131lara etkisini ara\u015ft\u0131rd\u0131lar. Bunlara “bunal\u0131m \u0131rk\u00e7\u0131l\u0131\u011f\u0131 kuramlar\u0131” diyebiliriz. Irk\u00e7\u0131l\u0131\u011f\u0131 etnosantrizmin bir g\u00f6r\u00fcn\u00fcm\u00fc ya da bir par\u00e7as\u0131 sayan g\u00f6r\u00fc\u015f bu ba\u015fl\u0131k alt\u0131na da sokulabilir. Baz\u0131 yazarlar, \u0131rk\u00e7\u0131l\u0131\u011f\u0131, tabakal\u0131 toplumlarda gruplar, \u00f6rne\u011fin s\u0131n\u0131flar i\u00e7inde, soy d\u00fc\u015f\u00fcncesinden yararlan\u0131larak grup \u00fcyeli\u011fini ve grupla \u00f6zde\u015fle\u015fmeyi s\u00fcrd\u00fcrme ama\u00e7l\u0131 ideolojik bir ara\u00e7 olarak g\u00f6r\u00fcrler. Bu g\u00f6r\u00fc\u015f\u00fc savunanlar, “biyolojik \u0131rk”-“sosyal \u0131rk” ayr\u0131m\u0131 yap\u0131p bu t\u00fcr \u0131rk\u00e7\u0131l\u0131\u011f\u0131n “sosyal \u0131rk” ile ilgili oldu\u011funu eklerler. Bir\u00e7ok yazar da \u0131rk\u00e7\u0131l\u0131\u011f\u0131 ulus\u00e7ulu\u011fun, a\u015f\u0131r\u0131 ulus\u00e7ulu\u011fun, \u015fovenizmin bir uzant\u0131s\u0131, bir \u00fcr\u00fcn\u00fc olarak g\u00f6r\u00fcr.<\/p>\n

IRK\u00c7ILI\u011eI EKONOM\u0130K A\u00c7IDAN ELE ALAN A\u00c7IKLAMALAR<\/p>\n

Irk\u00e7\u0131l\u0131\u011f\u0131 a\u00e7\u0131klayan g\u00f6r\u00fc\u015flerin \u00e7o\u011fu bu ba\u015fl\u0131k alt\u0131nda toplanabilir. Marksizm \u0131rk\u00e7\u0131l\u0131\u011f\u0131 kapitalizmin ve emperyalizmin bir ideolojik \u00fcr\u00fcn\u00fc olarak g\u00f6r\u00fcr. Bu g\u00f6r\u00fc\u015flerde, genel olarak i\u00e7 ekonomik bunal\u0131mlardan, uluslararas\u0131 ekonomik bunal\u0131mlara; ekonomik bunal\u0131mlardan ekonomik yay\u0131lmaya dek \u00e7e\u015fitli bunal\u0131mlar\u0131n \u00e7e\u015fitli \u0131rk\u00e7\u0131l\u0131k ak\u0131mlar\u0131na ve d\u00fc\u015f\u00fcncelerine yol a\u00e7t\u0131\u011f\u0131 ileri s\u00fcr\u00fcl\u00fcr, \u00f6zel olarak da \u0131rk\u00e7\u0131l\u0131\u011f\u0131n tarihsel k\u00f6kenlerinde kolonicili\u011fin, k\u00f6lecili\u011fin ve emperyalizmin yatt\u0131\u011f\u0131 s\u00f6ylenir. J. Huxley’in 19. y\u00fczy\u0131l ekonomik ak\u0131mlar\u0131n\u0131n, eski siyasal ba\u011flant\u0131lar\u0131 alt\u00fcst ederken do\u011fan \u00e7at\u0131\u015fmalar\u0131n, n\u00fcfusun “\u0131rksal” \u00f6\u011felerinin uyu\u015fmazl\u0131\u011f\u0131yla a\u00e7\u0131kland\u0131\u011f\u0131 yorumu,Popper’\u0131n hayvan yeti\u015ftiricilerinin \u0131rk\u00e7\u0131l\u0131klar\u0131n\u0131, yukar\u0131 s\u0131n\u0131f\u0131n \u0131rk\u00e7a \u00fcst\u00fcnl\u00fc\u011f\u00fcne inan\u0131\u015flar\u0131n\u0131 a\u00e7\u0131klayan g\u00f6r\u00fc\u015fleri,\u0131rk\u00e7\u0131l\u0131\u011f\u0131n ekonomik (ayn\u0131 zamanda ideolojik) a\u00e7\u0131klamalar\u0131 i\u00e7ine sokulabilir.
Irk\u00e7\u0131l\u0131\u011fa ekonomik a\u00e7\u0131dan yakla\u015fan yazarlardan biri olan Cox. onun k\u00f6keninde k\u00f6le ticaretini bulur. Irk d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 toplumsal i\u00e7g\u00fcd\u00fcde ya da halklar aras\u0131 antipatide araman\u0131n kavram karga\u015fas\u0131na yol a\u00e7aca\u011f\u0131n\u0131 s\u00f6yleyen Cox, etnosantrizmden farkl\u0131 olarak “\u0131rk ili\u015fkileri” dedi\u011fi ili\u015fkilerin ilkin, Amerika’da geni\u015f topraklar\u0131n i\u015fletilmesi i\u00e7in emek gereksiniminin yaratt\u0131\u011f\u0131 k\u00f6le ticaretinde g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc belirtiyor. B\u00f6ylece \u0131rk\u00e7\u0131l\u0131\u011f\u0131, k\u00f6keninde kapitalizme ve eme\u011fin s\u00f6m\u00fcr\u00fclmesine ba\u011flam\u0131\u015f oluyor. Irk ili\u015fkisini ara\u015ft\u0131rarak, b\u00f6yle bir ili\u015fkiyi ya\u011flay\u0131c\u0131 d\u00fc\u015f\u00fcncelere olan gereksinimin \u0131rk \u00f6nyarg\u0131lar\u0131n\u0131 yaratt\u0131\u011f\u0131n\u0131 ekliyor. Sepulveda’y\u0131 ilk \u0131rk\u00e7\u0131 d\u00fc\u015f\u00fcn\u00fcr olarak g\u00f6ren Cox, \u0131rk\u00e7\u0131 d\u00fc\u015f\u00fcnceleri ve \u00f6nyarg\u0131lar\u0131 yay\u0131p savunan kimselerin, \u00e7o\u011fu zaman kendilerinin bile \u00f6nyarg\u0131lar\u0131n\u0131n temelindeki amac\u0131n bilincinde olmayabileceklerini s\u00f6yledikten sonra, eme\u011fi ve \u00f6teki kaynaklar\u0131 her t\u00fcrl\u00fc yola ba\u015fvurarak elinde tutmaya \u00e7al\u0131\u015f\u0131rken, bu yolda \u0131rk \u00f6nyarg\u0131s\u0131n\u0131 icat edip kullanacaklar\u0131; dolay\u0131s\u0131yla \u0131rk d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n \u00f6z\u00fcnde siyasal ve s\u0131n\u0131fsal bir \u00e7at\u0131\u015fma oldu\u011fu sonucuna var\u0131yor.<\/p>\n

IRK\u00c7ILI\u011eI \u0130DEOLOJ\u0130K A\u00c7IDAN ELE ALAN A\u00c7IKLAMALAR<\/p>\n

Irk\u00e7\u0131l\u0131\u011f\u0131, ideolojik y\u00f6n\u00fcnden yakla\u015farak a\u00e7\u0131klayan g\u00f6r\u00fc\u015flere gelince, a\u015fa\u011f\u0131daki a\u00e7\u0131klamalar bu yakla\u015f\u0131m\u0131n \u00f6rne\u011fi olarak verilebilir:
a UNESCO’nun, \u0131rk\u00e7\u0131l\u0131k sorununu tart\u0131\u015fmak i\u00e7in 1967’de Paris’e \u00e7a\u011f\u0131rd\u0131\u011f\u0131 bilginlerin toplant\u0131s\u0131nda haz\u0131rlanan raporda, \u0131rk\u00e7\u0131l\u0131\u011f\u0131n, fetihi, zenci k\u00f6leli\u011fini, kolonicili\u011fi hakl\u0131 g\u00f6stermeye \u00e7al\u0131\u015fan bir kuram oldu\u011fu kabul edilmi\u015ftir.
b. Boas, \u0131rk\u00e7\u0131 d\u00fc\u015f\u00fcn\u00fcrlerin, k\u00fclt\u00fcrel farkl\u0131l\u0131klar\u0131, etnik gruplar\u0131, farkl\u0131 dil konu\u015fan gruplar\u0131, uluslar\u0131, \u0131rkla kar\u0131\u015ft\u0131rd\u0131klar\u0131n\u0131; k\u00fclt\u00fcrel farkl\u0131l\u0131klar\u0131n biyolojik farkl\u0131l\u0131klardan kaynakland\u0131\u011f\u0131n\u0131 sand\u0131klar\u0131n\u0131; ailede kal\u0131t\u0131mla bir halk i\u00e7inde kal\u0131t\u0131m\u0131 kar\u0131\u015ft\u0131rd\u0131klar\u0131n\u0131; farkl\u0131 giyinen, farkl\u0131 k\u00fclt\u00fcrden olduklar\u0131ndan farkl\u0131 davranan gruplar\u0131 (g\u00f6r\u00fcnt\u00fcy\u00fc) \u0131rkla kar\u0131\u015ft\u0131rd\u0131klar\u0131n\u0131; renge, giysiye tak\u0131larak epifenomeni neden sayma, k\u00fclt\u00fcr farkl\u0131l\u0131\u011f\u0131n\u0131n nedenleri olarak bunlar\u0131 g\u00f6rme yan\u0131lg\u0131lar\u0131na d\u00fc\u015ft\u00fckleri i\u00e7in \u0131rk\u00e7\u0131 d\u00fc\u015f\u00fcncelere kap\u0131ld\u0131klar\u0131n\u0131 s\u00f6yler. Bunlara, durumu (o tarihteki halklar, \u0131rklar aras\u0131ndaki teknik, k\u00fclt\u00fcrel farkl\u0131l\u0131klar\u0131) do\u011fal, de\u011fi\u015fmeyecek durum sanma ve sonucu (\u00f6rne\u011fin \u0131rk ayr\u0131mc\u0131l\u0131\u011f\u0131n\u0131n yol a\u00e7t\u0131\u011f\u0131 e\u011fitim vb. farklar\u0131n\u0131) neden sayma yan\u0131lg\u0131lar\u0131n\u0131n da eklenmesi, \u0131rk\u00e7\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn ideolojik y\u00f6n\u00fcn\u00fcn kavranmas\u0131na yard\u0131mc\u0131 olabilir.
c. Bir\u00e7ok yazar, \u0131rk\u00e7\u0131l\u0131\u011f\u0131 fa\u015fizm ile ili\u015fkilendirip \u0131rk\u00e7\u0131l\u0131\u011f\u0131n a\u00e7\u0131klanmas\u0131n\u0131 fa\u015fizmin a\u00e7\u0131klanmas\u0131na ba\u011flarken, Ernst Cassier. The Myth of the State adl\u0131 yap\u0131t\u0131nda \u0131rk\u00e7\u0131l\u0131\u011f\u0131, \u00e7a\u011fda\u015f mitoscu, irrasyonel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc, \u00e7a\u011fda\u015f siyasal mitoslar\u0131n g\u00f6r\u00fcn\u00fcmlerinden biri olarak g\u00f6r\u00fcr. \u00c7a\u011fda\u015f mitoscu d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn k\u00f6kenlerini ara\u015ft\u0131rmak i\u00e7in ilkel topluluklar d\u00f6nemine, dilin do\u011fu\u015funa ve ilk i\u015flevlerine dek gerilere gider. Vard\u0131\u011f\u0131 sonu\u00e7, d\u00fc\u015f\u00fcncenin simgesel ara\u00e7lar\u0131 olan s\u00f6zc\u00fcklerin 1. semantik, 2. majik i\u015flevlerinin oldu\u011fu; buna uygun olarak insan d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn\u00fcn” rasyonel ve mitoscu d\u00fc\u015f\u00fcn\u00fc\u015f olmak \u00fczere iki \u00e7izgide geli\u015fti\u011fidir! \u0130lkel topluluklarda bile g\u00fcnl\u00fck i\u015fler rasyonel tekniklerle yap\u0131l\u0131rken, ola\u011fan\u00fcst\u00fc durumlarda sihire ba\u015fvurulur. Tarihte baz\u0131 d\u00fc\u015f\u00fcn\u00fcrler insanl\u0131\u011f\u0131n rasyonel, baz\u0131lar\u0131 irrasyonel, mitos\u00e7u d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcne katk\u0131da bulunmu\u015flard\u0131r. Carlyle kahramana tap\u0131\u015f kuram\u0131 ile \u00e7a\u011fda\u015f \u0131rk\u00e7\u0131 mitoslara varacak yolu a\u00e7m\u0131\u015ft\u0131r. Gobineau kahramana tap\u0131\u015f\u0131n yerine \u0131rka tap\u0131\u015f\u0131 koymu\u015ftur. Spengler bilimsel y\u00f6ntemlere meydan okuyup, tarihe ozanca yakla\u015farak, tarihin itici g\u00fcc\u00fcn\u00fcn nedensellik de\u011fil yazg\u0131 oldu\u011funu s\u00f6ylemi\u015ftir. Bat\u0131 k\u00fclt\u00fcr\u00fcn\u00fcn \u00e7\u00f6kmekte, Prusya’da yeni bir k\u00fclt\u00fcr\u00fcn do\u011fmakta oldu\u011fu kehanetinde bulunmu\u015ftur. Alman \u0131rk\u00e7\u0131lar\u0131 da, ondan ald\u0131klar\u0131 bu umut \u0131\u015f\u0131\u011f\u0131yla, d\u00fcnyan\u0131n Alman \u0131rk\u0131nca fethedilece\u011fini ileri s\u00fcrm\u00fc\u015flerdir. Birinci D\u00fcnya Sava\u015f\u0131 sonunda Almanlar, enflasyon, i\u015fsizlik, t\u00fcm toplumsal d\u00fczenin \u00e7\u00f6kmesi gibi normal yollarla \u00e7\u00f6z\u00fclemeyecek \u015fiddette sorunlarla kar\u015f\u0131la\u015f\u0131nca, siyasal mitoslar\u0131n geli\u015fece\u011fi ortam do\u011fmu\u015ftur. Bu bunal\u0131m, umutsuzluk durumunda, umutsuz ara\u00e7lara ba\u015fvurulmu\u015ftur.Uygar insan\u0131n en \u015fiddetli tutkular\u0131 en irrasyonel itilere boyun e\u011fmi\u015ftir. Gene de \u00e7a\u011fda\u015f insan rasyonelli\u011fini t\u00fcm\u00fcyle unutmay\u0131p ba\u015fvurdu\u011fu umutsuz, gizemli ara\u00e7lara inanmak i\u00e7in baz\u0131 kuramlar kurmu\u015ftur. Irk\u00e7\u0131l\u0131k \u00f6\u011fretisi b\u00f6yle olu\u015fturulmu\u015f bir “toplumsal mitos” olmu\u015ftur. B\u00f6ylece eskiden beri birikegelen irrasyonel d\u00fc\u015f\u00fcnceler, elemin kataliz\u00f6rl\u00fc\u011f\u00fcnde harekete ge\u00e7irilmi\u015ftir. Bu t\u00fcr siyasal mitoslara rasyonel kan\u0131tlar\u0131n i\u015flemeyece\u011fini s\u00f6yleyen Cassier. felsefenin, bize onlann g\u00fc\u00e7l\u00fc ve zay\u0131f yanlar\u0131n\u0131 g\u00f6stererek, d\u00fc\u015fman\u0131 tan\u0131mam\u0131za yard\u0131mc\u0131 olaca\u011f\u0131n\u0131 s\u00f6yler.
Irk\u00e7\u0131l\u0131\u011f\u0131n ideolojik a\u00e7\u0131dan a\u00e7\u0131klanmas\u0131nda, ideolojik y\u00f6nlerinin ortaya konmas\u0131nda, Althusser’in genel ideoloji i\u00e7inde \u00e7e\u015fitli s\u0131n\u0131flar\u0131n s\u0131n\u0131f ideolojilerini olu\u015fturmak \u00fczere se\u00e7ip alarak eklemlendirecekleri ideolojik \u00f6\u011felerin bulundu\u011fu g\u00f6r\u00fc\u015f\u00fcnden \u00e7\u0131k\u0131larak, \u0131rk\u00e7\u0131l\u0131\u011f\u0131n hangi ideolojilerle, hangi ko\u015fullarda nas\u0131l eklemlendirildi\u011fi g\u00f6sterilebilir. Gene \u0131rk\u00e7\u0131l\u0131\u011fa, Poulantzas’\u0131n, fa\u015fizmin hi\u00e7 bir s\u0131n\u0131f\u0131n ideolojisinin hegemonya kuramamas\u0131yla do\u011fan ideolojik bunal\u0131m, i\u015f\u00e7i s\u0131n\u0131f\u0131 ideolojisinin i\u00e7ine burjuva ideolojisinin \u00f6\u011felerinin s\u0131zmas\u0131 a\u00e7\u0131s\u0131ndan yakla\u015f\u0131labilir. Barrington Moore, Jr.’un, fa\u015fizmin burjuva devrimlerini \u00fcst\u00fcnk\u00f6r\u00fc ge\u00e7iren, burjuvazinin aristokrasinin kanad\u0131 alt\u0131nda geli\u015fti\u011fi \u00fclkelerde, i\u015f\u00e7i s\u0131n\u0131f\u0131ndan gelen bir tehdit kar\u015f\u0131s\u0131nda bir kolu orduda olan aristokrasiyi yard\u0131ma \u00e7a\u011f\u0131rmas\u0131yla olu\u015fan koalisyonun, Moore’un deyi\u015fiyle “\u00c7avdarla demirin izdivac\u0131”n\u0131n \u00fcr\u00fcn\u00fc oldu\u011fu yorumu kabul edilirse, \u0131rk\u00e7\u0131l\u0131k bu izdiva\u00e7ta aristokrasinin getirdi\u011fi ideolojik \u00e7eyiz olarak g\u00f6r\u00fclecektir. Son olarak, \u0131rk\u00e7\u0131l\u0131\u011f\u0131n, egemen s\u0131n\u0131flar\u0131n bilin\u00e7li ideolojileri ile halk k\u00fclt\u00fcr\u00fcn\u00fcn \u00f6nyarg\u0131lar\u0131n\u0131n birle\u015fmesinin \u00fcr\u00fcn\u00fc oldu\u011fu da s\u00f6ylenebilir.<\/p>\n

IRK\u00c7ILI\u011eIN BAZI BOYUTLARINI A\u00c7IKLAYAN KURAMLAR<\/p>\n

Irk\u00e7\u0131l\u0131k, kapitalizm, emperyalizm, ulus\u00e7uluk gibi daha b\u00fcy\u00fck ideolojik sistemlerin bir \u00f6\u011fesini olu\u015fturdu\u011fu \u00f6l\u00e7\u00fcde, \u0131rk\u00e7\u0131l\u0131\u011f\u0131 a\u00e7\u0131klayan kuramlar\u0131n \u00e7o\u011fu, onun ba\u011fl\u0131 oldu\u011fu b\u00fct\u00fcn\u00fc a\u00e7\u0131klayan kuramlar\u0131n bir par\u00e7as\u0131 olmak durumundad\u0131r. Bunlar\u0131n yan\u0131 s\u0131ra, \u0131rk\u00e7\u0131l\u0131\u011f\u0131n o ya da bu ideolojik sistemin par\u00e7as\u0131 olmas\u0131na bak\u0131lmaks\u0131z\u0131n ve t\u00fcm boyutlar\u0131n\u0131 a\u00e7\u0131klama \u00e7abas\u0131nda olmayan, baz\u0131 boyutlar\u0131m ayd\u0131nlatmaya \u00e7al\u0131\u015fan; “\u0131rk\u00e7\u0131l\u0131\u011f\u0131n k\u0131smi kuramlar\u0131” diyebilece\u011fimiz baz\u0131 kuramlar ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Bunlardan yaln\u0131zca birka\u00e7\u0131na de\u011finmekle yetinece\u011fiz.
\u00d6rne\u011fin, \u0131rk\u00e7\u0131lar\u0131n, uygarl\u0131\u011f\u0131n karma\u015f\u0131kl\u0131k derecesinin baz\u0131 \u0131rklar\u0131n onu kavrayabilecek d\u00fczeyin \u00fcst\u00fcnde oldu\u011funu ileri s\u00fcr\u00fcp, \u0131rk ayr\u0131m\u0131n\u0131 bu g\u00f6r\u00fc\u015fe dayand\u0131ran kuramlar\u0131 bunlardan biridir. Gossett, g\u00f6\u00e7men ak\u0131\u015f\u0131n\u0131n h\u0131z\u0131yla \u0131rk d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n yayg\u0131nla\u015fmas\u0131 ve yo\u011funla\u015fmas\u0131 aras\u0131nda bir ba\u011flant\u0131n\u0131n bulundu\u011funu ileri s\u00fcrm\u00fc\u015ft\u00fcr. Gene, sava\u015flar\u0131n, uluslar\u0131n birbirlerine kar\u015f\u0131 duyduklar\u0131 nefretin dizginlerini sal\u0131verip, \u0131rksal gerginliklerin kabarmas\u0131na ve ta\u015fmas\u0131na yol a\u00e7t\u0131\u011f\u0131 s\u00f6ylenmektedir.
Gunnar Myrdal, \u0131rk sorununu bir s\u0131n\u0131f sorunu olarak ele al\u0131\u015fa kar\u015f\u0131 \u00e7\u0131k\u0131p, bunu “idealist Marksist” bak\u0131\u015f a\u00e7\u0131s\u0131 olarak niteledikten sonra, kendisinin “birikerek \u00e7o\u011falan etkiler kuram\u0131” ya da “k\u0131s\u0131r d\u00f6ng\u00fc kuram\u0131” dedi\u011fi, “sarmal etkile\u015fim kuram\u0131” ad\u0131n\u0131n anlatt\u0131klar\u0131n\u0131 daha iyi dile getiren bir kavram olaca\u011f\u0131n\u0131 sand\u0131\u011f\u0131m bir kuram geli\u015ftirir. Buna g\u00f6re, zenci sorununda t\u00fcm etmenler aras\u0131nda kar\u015f\u0131l\u0131kl\u0131 bir ba\u011flant\u0131 ve etkile\u015fim vard\u0131r. Beyaz \u00f6nyarg\u0131s\u0131 ve ayr\u0131mc\u0131l\u0131\u011f\u0131, zenciyi d\u00fc\u015f\u00fck ya\u015fam, e\u011fitim, davran\u0131\u015f, ahl\u00e2k d\u00fczeyinde tutar; bu standartlardaki d\u00fc\u015f\u00fckl\u00fck ise, s\u0131ras\u0131 gelince, Beyaz \u00f6nyarg\u0131s\u0131n\u0131 destekler, peki\u015ftirir, art\u0131r\u0131r. S\u00f6z konusu etmenlerden hi\u00e7 birisi belirleyici etmen de\u011fildir. Dolay\u0131s\u0131yla herhangi birisindeki olumlu ya da olumsuz y\u00f6ndeki bir de\u011fi\u015fme, \u00f6teki etmenleri de zincirleme olarak ve sarmal bir hareketle de\u011fi\u015ftirecektir, \u00f6rne\u011fin herhangi bir nedenle Beyaz \u00f6nyarg\u0131s\u0131 azalsa, \u0131rk ayr\u0131mc\u0131l\u0131\u011f\u0131 hafiflese, zenci standartlar\u0131 y\u00fckselecek, bu da \u00f6nyarg\u0131n\u0131n daha da hafiflemesine yol a\u00e7acakt\u0131r, \u00f6nyarg\u0131daki herhangi bir art\u0131\u015f, zenci standartlar\u0131n\u0131 d\u00fc\u015f\u00fcrerek, bu kez geriye do\u011fru, olumsuz y\u00f6nde bir de\u011fi\u015fmeyi ba\u015flatacakt\u0131r.Bu kuram\u0131n, “yap\u0131lar aras\u0131 genel etkile\u015fim kuram\u0131”n\u0131n \u0131rk\u00e7\u0131l\u0131k sorununa uygulanmas\u0131ndan ba\u015fka bir\u015fey olmad\u0131\u011f\u0131 g\u00f6zden ka\u00e7mam\u0131\u015f olsa gerek…<\/p>\n

Irk ve \u0131rk\u00e7\u0131l\u0131k d\u00fc\u015f\u00fcncesi<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Irk\u00e7\u0131l\u0131k baz\u0131 yazarlarca, korku, nefret, g\u00fcvensizlik, dayan\u0131\u015fma, fazla enerji, tutku gibi psikolojik ve sosyal psikolojik etmenlerle a\u00e7\u0131klan\u0131r. Pek \u00e7ok a\u00e7\u0131klama bu ba\u015fl\u0131k alt\u0131nda toplanabilir. Ortaya at\u0131ld\u0131klar\u0131 tarih s\u0131ras\u0131na g\u00f6re \u00fc\u00e7 \u00f6rnek ile yetiniyoruz. a-Wilhelm Reich’\u0131n Orta S\u0131n\u0131f \u0130nsan\u0131n\u0131n Bast\u0131r\u0131lm\u0131\u015f Cinselli\u011finin \u00dcr\u00fcn\u00fc Olarak Irk\u00e7\u0131l\u0131k Kuram\u0131.b- Adorno ve Arkada\u015flar\u0131n\u0131n Etnosantrizm ve Yetkeci Ki\u015fili\u011fin Bir \u00dcr\u00fcn\u00fc Olarak Irk\u00e7\u0131l\u0131k […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":{"0":"post-4641","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\nIrk\u00e7\u0131l\u0131\u011f\u0131n psikolojik ve sosyal psikolojik a\u00e7\u0131klamalar\u0131 | Alaeddin \u015eenel - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2010\/07\/09\/irkciligin-psikolojik-ve-sosyal-psikolojik-aciklamalari-alaeddin-senel\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Irk\u00e7\u0131l\u0131\u011f\u0131n psikolojik ve sosyal psikolojik a\u00e7\u0131klamalar\u0131 | Alaeddin \u015eenel\" \/>\n<meta property=\"og:description\" content=\"Irk\u00e7\u0131l\u0131k baz\u0131 yazarlarca, korku, nefret, g\u00fcvensizlik, dayan\u0131\u015fma, fazla enerji, tutku gibi psikolojik ve sosyal psikolojik etmenlerle a\u00e7\u0131klan\u0131r. Pek \u00e7ok a\u00e7\u0131klama bu ba\u015fl\u0131k alt\u0131nda toplanabilir. 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