{"id":7086,"date":"2018-08-02T16:40:09","date_gmt":"2018-08-02T13:40:09","guid":{"rendered":"http:\/\/localhost\/wordpress\/2018\/08\/02\/bir-yeni-irkcilik-var-mi-etienne-balibar\/"},"modified":"2024-04-27T13:11:12","modified_gmt":"2024-04-27T10:11:12","slug":"bir-yeni-irkcilik-var-mi-etienne-balibar","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2018\/08\/02\/bir-yeni-irkcilik-var-mi-etienne-balibar\/","title":{"rendered":"Bir ” Yeni Irk\u00e7\u0131l\u0131k ” Var m\u0131? | Etienne Balibar"},"content":{"rendered":"

\"\"Bir yeni-\u0131rk\u00e7\u0131l\u0131ktan s\u00f6z etmek ne derece uygundur? G\u00fcn\u00fcm\u00fcz\u00fcn olaylar\u0131 bu soruyu bize, bir \u00fclkeden di\u011ferine biraz de\u011fi\u015fen ama uluslar\u00fcst\u00fc bir g\u00f6r\u00fcng\u00fcn\u00fcn varl\u0131\u011f\u0131n\u0131 telkin eden \u00e7e\u015fitli bi\u00e7imlerle dayatmaktad\u0131r. Ancak bu iki anlamda anla\u015f\u0131labilir. Bir yanda; \u0131rk\u00e7\u0131 hareket ve politikalar\u0131n, bir kriz konjonkt\u00fcr\u00fcyle ya da ba\u015fka neden\u00adlerle a\u00e7\u0131klanabilecek tarihsel bir bahar\u0131na m\u0131 tan\u0131k oluyoruz? Di\u011fer yandan; temalar\u0131 ve toplumsal anlat\u0131mlar\u0131yla \u00f6nceki “modeFlere indirgenemeyecek yeni bir \u0131rk\u00e7\u0131l\u0131k m\u0131, yoksa basit bir uyum sa\u011flama takti\u011fi mi s\u00f6z konusu? Burada her \u015feyden \u00d6nce sorunun ikinci yan\u0131 \u00fczerinde duraca\u011f\u0131m.<\/p>\n

\u0130lk olarak bir uyar\u0131 yapmak zorunludur. En az\u0131ndan Fransa\u2019y\u0131 s\u00f6z konusu eden bir yeni-\u0131rk\u00e7\u0131l\u0131k varsay\u0131m\u0131, temelde d\u0131\u015flama poli\u00adtikalar\u0131n\u0131 antropoloji ve tarih felsefesi terimleriyle me\u015frula\u015ft\u0131r\u00admaya y\u00f6nelik kuramlar\u0131n ve s\u00f6ylemlerin i\u00e7eriden bir ele\u015ftiri\u00adsinden yola \u00e7\u0131k\u0131larak bi\u00e7imlendirilmi\u015ftir. \u00d6\u011fretilerin yenili\u011fi ile bu \u00f6\u011fretilere vesile olan toplumsal d\u00f6n\u00fc\u015f\u00fcmlerin, siyasal durumlar\u0131n yenili\u011fi aras\u0131ndaki ba\u011f\u0131 bulmakla pek az ilgilenilmi\u015ftir. Birazdan \u0131rk\u00e7\u0131l\u0131\u011f\u0131n kuramsal boyutunun, daha \u00f6nce oldu\u011fu gibi bug\u00fcn de tarihsel olarak esas oldu\u011funu, ama ne ilk ne de \u00f6zerk oldu\u011funu savunaca\u011f\u0131m. Irk\u00e7\u0131l\u0131k \u2014ger\u00e7ek bir “b\u00fct\u00fcnc\u00fcl toplumsal g\u00f6r\u00fcn\u00adg\u00fc”\u2014 farkl\u0131l\u0131k i\u015faretlerinin (\u0130sim, derinin rengi, dinsel ibadet) etraf\u0131nda eklemlenen ve korunma ya da aynm hayalinin (toplumsal b\u00fcnyeyi anla\u015ft\u0131rma, “kendi”, “biz” kimli\u011fini her t\u00fcrl\u00fc melez\u00adle\u015fme, kar\u0131\u015fma ve istiladan koruma zorunlulu\u011fu) zihinsel \u00fcr\u00fcnleri olan s\u00f6ylemlerde, temsillerde ve pratiklerde (\u015fiddet, horg\u00f6rme, ho\u015fg\u00f6r\u00fcs\u00fczl\u00fck, a\u015fa\u011f\u0131lama, s\u00f6m\u00fcr\u00fc bi\u00e7imlerinde) kay\u0131tl\u0131d\u0131r. B\u00f6y\u00adlece (psikolojisi, saplant\u0131l\u0131 karakter yap\u0131s\u0131n\u0131n ama ayn\u0131 zamanda “ak\u0131ld\u0131\u015f\u0131” \u00e7eli\u015fikli\u011fin anlat\u0131m\u0131na ba\u011fl\u0131 olan) kimi duygulan\u0131mlar d\u00fczenler; bunu, onlara “nesne”leri a\u00e7\u0131s\u0131ndan oldu\u011fu kadar “\u00f6zne” leri a\u00e7\u0131s\u0131ndan da kli\u015fele\u015fmi\u015f bir bi\u00e7im vererek yapar. Bir \u0131rk\u00e7\u0131 ce\u00admaatin (ya da aralar\u0131nda uzaktan “taklit” ba\u011flar\u0131n\u0131n bulundu\u011fu bir \u0131rk\u00e7\u0131lar cemaatinin) olu\u015fumunun ve ayn\u0131 zamanda \u0131rk\u00e7\u0131l\u0131\u011f\u0131n hedefi (“nesne”leri) olan bireylerin ve topluluklar\u0131n kendilerini cemaat olarak alg\u0131lamakta nas\u0131l s\u0131k\u0131nt\u0131 \u00e7ektiklerinin fark edilmesini sa\u011f\u00adlayan \u015fey, dokunakl\u0131 bir kli\u015feler a\u011f\u0131 i\u00e7indeki bu pratikler, s\u00f6y\u00adlemler ve temsiller birle\u015fimidir.<\/p>\n

Ancak bask\u0131 ne denli mutlak olursa olsun, ku\u015fkusuz, kurban\u00adlar\u0131 i\u00e7in bask\u0131 olmaktan \u00e7\u0131kamaz: Ne \u00e7eli\u015fkisiz bir bi\u00e7imde i\u00e7sel\u00adle\u015ftirilebilir (Memmi’yi yeniden okuyal\u0131m); ne cemaat kimli\u011finin tam da kendi kendilerini tan\u0131mlama haklan ink\u00e2r edilen toplulukla\u00adra atfedilmesindeki \u00e7eli\u015fkiyi silebilir (Fanon’u yeniden okuyal\u0131m); ne de uygulanan \u015fiddetin ve eylemlerin, s\u00f6ylemler, kuramlar ve ak\u0131lc\u0131la\u015ft\u0131rmalardan her zaman daha fazla oldu\u011fu ger\u00e7e\u011fini de\u011fi\u015f\u00adtirebilir. \u00d6yleyse eylemleri ve eyleme ge\u00e7i\u015fi, tart\u0131\u015fmas\u0131z bi\u00e7imde \u00f6\u011fretilere \u00fcst\u00fcn tutan \u0131rk\u00e7\u0131 karma\u015f\u0131k, kurbanlar\u0131 a\u00e7\u0131s\u0131ndan temel bir simetrisizlik ta\u015f\u0131maktad\u0131r; do\u011fal olarak bu eylemlere yaln\u0131zca fiziksel \u015fiddet ve ayr\u0131mc\u0131l\u0131k de\u011fil, bizzat s\u00f6zler de \u2014s\u00f6zlerin bir horg\u00f6rme ve sald\u0131r\u0131 tavr\u0131 olarak \u015fiddeti de\u2014 dahildir. Ba\u015flang\u0131\u00e7\u00adta bizi dil ve \u00f6\u011freti mutasyonlann\u0131 g\u00f6relile\u015ftirmeye iten de budur; pratikte ayn\u0131 eylemlere yol a\u00e7t\u0131klar\u0131na g\u00f6re, dinin dilinden bilimin- kine ya da biyoloj minkinden k\u00fclt\u00fcr\u00fcn ve tarihin diline kadar hep ayn\u0131 yap\u0131y\u0131 (haklar\u0131n ink\u00e2r\u0131m) koruyan savlara bu denli \u00f6nem at\u00adfetmek gerekli midir?<\/p>\n

Bu uyar\u0131 do\u011frudur, hatta canal\u0131c\u0131 \u00f6nemdedir ama sorunu orta\u00addan kald\u0131rmaz. Irk\u00e7\u0131 karma\u015f\u0131\u011f\u0131n yok edilmesi yaln\u0131zca kurbanla\u00adr\u0131n\u0131n ba\u015fkald\u0131rmas\u0131n\u0131 de\u011fil, ayn\u0131 zamanda bizzat \u0131rk\u00e7\u0131lar\u0131n d\u00f6\u00adn\u00fc\u015f\u00fcm\u00fcn\u00fc ve sonu\u00e7 olarak \u0131rk\u00e7\u0131l\u0131\u011f\u0131n varetti\u011fi cemaatin i\u00e7 \u00e7\u00f6z\u00fc\u00adl\u00fc\u015f\u00fcn\u00fc gerektirir. Yirmi y\u0131ldan beri s\u0131k s\u0131k belirtildi\u011fi gibi durum bu a\u00e7\u0131dan tamamen cinsiyet\u00e7ilikle benzerdir; cinsiyet\u00e7ili\u011fin a\u015f\u0131l\u00admas\u0131, hem kad\u0131nlar\u0131n ba\u015fkald\u0131rmas\u0131n\u0131 hem de “erkekler” cemaati\u00adnin \u00e7\u00f6z\u00fclmesini gerektirir. Oysa ki bu cemaatin olu\u015fumu i\u00e7in \u0131rk\u00e7\u0131 kuramlar vazge\u00e7ilmezdir. Asl\u0131nda kuram\u0131 (kuramlar\u0131) olmayan \u0131rk\u00e7\u0131l\u0131k yoktur. Kendimize \u0131rk\u00e7\u0131 kuramlar\u0131n daha \u00e7ok se\u00e7kinler\u00adden mi yoksa kitlelerden mi, egemen s\u0131n\u0131flardan m\u0131 yoksa ezilen s\u0131n\u0131flardan m\u0131 \u00e7\u0131kt\u0131\u011f\u0131n\u0131 sormak t\u00fcm\u00fcyle bo\u015funa olacakt\u0131r. Buna kar\u015f\u0131n entelekt\u00fceller taraf\u0131ndan “ak\u0131lc\u0131la\u015ft\u0131nld\u0131klan” apa\u00e7\u0131kt\u0131r. Da\u00adhas\u0131 \u00fcst d\u00fczey \u0131rk\u00e7\u0131l\u0131k kuramla\u015ft\u0131rmalar\u0131n\u0131n \u2014bunlar\u0131n prototipi y\u00fczy\u0131l\u0131n sonunda olu\u015fturulan evrimci “biyolojik \u0131rklar” antro\u00adpolojisidir\u2014 \u0131rk “g\u00f6steren”i etraf\u0131nda kurulan cemaatin kristal\u00adle\u015fmesindeki i\u015flevleri \u00fczerine kendimizi sorgulamak son derece \u00f6nemlidir.<\/p>\n

Bana g\u00f6re bu i\u015flevin kayna\u011f\u0131, ne yaln\u0131zca entelekt\u00fcellerin ak\u0131lc\u0131la\u015ft\u0131rmalann\u0131n genel d\u00fczenleyici g\u00fcc\u00fcnde \u2014ki Gramsci bu\u00adnu onlar\u0131n “organikli\u011fi”, Auguste Comte ise “manevi g\u00fcc\u00fc” ola\u00adrak adland\u0131r\u0131r\u2014 ne de \u00fcst d\u00fczey \u0131rk\u00e7\u0131l\u0131k kuramlar\u0131n\u0131n her toplum\u00adsal s\u0131n\u0131ftan insan\u0131n kendini bulabilece\u011fi bir cemaat, bir as\u0131l kimlik imgesi olu\u015fturmalanndad\u0131r. Bu i\u015flev daha \u00e7ok, \u00fcst d\u00fczey \u0131rk\u00e7\u0131l\u0131k kuramlar\u0131n\u0131n g\u00f6zle g\u00f6r\u00fcl\u00fcr “kan\u0131tlara” (\u0131rksal i\u015faretler ve \u00f6zellikle de bedensel i\u015faretler \u00e7ok \u00f6nemlidir) dayanarak bilimsel gidimlili\u011fi(1) taklit edi\u015flerindedir. Ya da daha do\u011frusu, bilimsel gidimli- li\u011fin “g\u00f6r\u00fclebilir olgular\u0131” “gizli” nedenlere eklemleme \u015feklini tak\u00adlit edi\u015flerinde ve b\u00f6ylece kitlelerin \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131n \u00f6z\u00fcnde bulunan bir kendili\u011finden kuramla\u015ft\u0131rman\u0131n \u00f6n\u00fcnde gidi\u015flerindedir.(2) O halde \u0131rk\u00e7\u0131 karma\u015f\u0131\u011f\u0131n \u00e7ok \u00f6nemli bir bilmezlikten\/tan\u0131mazl\u0131ktan gelme i\u015fleviyle (ki bu olmadan \u015fiddet, onu kullananlar i\u00e7in bile taham\u00adm\u00fcl edilebilir olmaktan \u00e7\u0131kard\u0131), toplumsal ili\u015fkilere dair g\u00fc\u00e7l\u00fc bir do\u011frudan bilme arzusunu, bir “bilme istemi”ni, i\u00e7inden \u00e7\u0131k\u0131lamaz bir \u015fekilde birbirine kar\u0131\u015ft\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6yleyece\u011fim. Bunlar birbirlerini besleyen i\u015flevlerdir \u00e7\u00fcnk\u00fc kendi kolektif \u015fiddetleri bireyler ve toplumsal gruplar i\u00e7in ivedi bir a\u00e7\u0131klama bekleyen, bo\u011fucu birer muamma olu\u015fturmaktad\u0131r. Irk\u00e7\u0131l\u0131k ideologlar\u0131n\u0131n, ortaya \u00e7\u0131kard\u0131k\u00adlar\u0131 \u015fey ne denli inceltilmi\u015f olursa olsun, entelekt\u00fcel konumlar\u0131n\u0131 benzersiz k\u0131lan \u015fey budur. Tarihsel olarak etkili olan \u0131rk\u00e7\u0131l\u0131k ideo\u00adloglar\u0131 her zaman, \u00f6rne\u011fin i\u00e7rek spek\u00fclasyonla halk\u0131n anlayabi\u00adlece\u011fi \u00f6\u011freti aras\u0131nda bir mesafe (“gnose”(3) yoluna sapmad\u0131k\u00e7a mutlak bir kopukluk de\u011fil) b\u0131rakmak zorunda olan tanr\u0131bilimci- lerden farkl\u0131 olarak, kolay kavranabilir ve adeta pe\u015finen kitlelerin s\u00f6zde a\u015fa\u011f\u0131 d\u00fczeylerine uyarlanm\u0131\u015f “demokratik” \u00f6\u011fretiler olu\u015f\u00adturmu\u015flard\u0131r; se\u00e7kinci temalar\u0131n haz\u0131rlanmas\u0131 bile buna dahildir. Bu, bireylerin yaln\u0131zca ya\u015fad\u0131klar\u0131na de\u011fil, toplumsal d\u00fcnyada ne olduklar\u0131na da dolays\u0131z a\u00e7\u0131klama anahtarlar\u0131 vermeye \u2014ki bu bak\u0131mdan astrolojiye, karakter okumaya, vb. yak\u0131nd\u0131rlar\u2014 elve\u00adri\u015fli \u00f6\u011fretiler demektir: Bu anahtarlar insani durumun bir “s\u0131r” nn\u0131n a\u00e7\u0131\u011fa vurulmas\u0131 bi\u00e7imini ald\u0131klar\u0131nda bile (yani hayali etkili\u00adlikleri i\u00e7in esas olan bir s\u0131r etkisine sahip olduklar\u0131nda bile \u2014 Leon Poliakov bu noktay\u0131 epeyce a\u00e7\u0131klam\u0131\u015ft\u0131)(4) bu b\u00f6yledir.<\/p>\n

\u00dcst d\u00fczey \u0131rk\u00e7\u0131l\u0131\u011f\u0131n i\u00e7eri\u011fini, \u00f6zellikle de etkisinin i\u00e7eri\u011fini ele\u015ftirmeyi g\u00fc\u00e7le\u015ftirenin de bu oldu\u011funu belirtelim. Nitekim ku\u00adramlar\u0131n\u0131n yap\u0131s\u0131nda, ger\u00e7ekte kitleler taraf\u0131ndan aranan, arzula\u00adnan “bilgi”nin, yaln\u0131zca onlar\u0131n i\u00e7ten gelen duygular\u0131n\u0131 do\u011frula\u00admaktan ya da onlar\u0131 i\u00e7g\u00fcd\u00fclerinin do\u011frulu\u011funa g\u00f6t\u00fcrmekten ba\u015f\u00adka bir \u015fey yapmayan basit bir bilgi oldu\u011fu varsay\u0131m\u0131 g\u00f6r\u00fcl\u00fcr. Bi\u00adlindi\u011fi gibi Bebel, antisemitizmi “budalalar sosyalizmi” olarak, Nietzsche ise nerdeyse bir geri zek\u00e2l\u0131lar siyaseti olarak niteliyordu (ama bu onu kendi hesab\u0131na \u0131rklara dair mitolojinin b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fc yeniden ele almaktan hi\u00e7 de al\u0131koymad\u0131). Biz bile \u0131rk\u00e7\u0131 \u00f6\u011fretileri, etkililikleri kitlelerin bilme arzusuna verdikleri pe\u015fin ce\u00advaptan ileri gelen, t\u00fcm\u00fcyle demagojik kuramsal yap\u0131mlar olarak belirledi\u011fimize g\u00f6re bu ikircil anlamdan ka\u00e7abilir miyiz? “Kitle ” (ya da “halk”) kategorisi bile yans\u0131z de\u011fildir, toplumsal olan\u0131n \u0131rksal ve yurtsal k\u0131l\u0131nmas\u0131 mant\u0131\u011f\u0131yla do\u011frudan ili\u015fkilidir. Bu ikir\u00adcil anlam\u0131 gidermek i\u00e7in \u0131rk\u00e7\u0131 “mit’in kitleler \u00fczerinde nas\u0131l n\u00fcfuz kazand\u0131\u011f\u0131n\u0131 dikkate almak ku\u015fkusuz yeterli olmayacakt\u0131r; ayn\u0131 za\u00admanda kendimize, “zihinsel” ve geni\u015f anlamda “elle yap\u0131lan” et\u00adkinlikler ayr\u0131m\u0131 \u00e7er\u00e7evesinde i\u015flenmi\u015f di\u011fer sosyolojik kuramlar\u0131n neden bu bilme arzusuyla kolayca kayna\u015famad\u0131klann\u0131 sormam\u0131z gerekir. Irk\u00e7\u0131 mitler (“arilik miti”, soya\u00e7ekim miti) yaln\u0131zca sahte- bilimsel i\u00e7erikleri gere\u011fince de\u011fil, entelekt\u00fcelli\u011fi kitleden ay\u0131ran u\u00e7urumu hayali olarak a\u015fman\u0131n, yine kitleleri s\u00f6zde do\u011fal \u00e7o- cuksuluklanna hapseden \u00f6rt\u00fck bir kadercilikten ayr\u0131lamayacak yollan olduklan i\u00e7in b\u00f6yledirler.<\/p>\n

Art\u0131k “yeni-\u0131rk\u00e7\u0131l\u0131\u011fa” d\u00f6nebiliriz. Burada g\u00fc\u00e7l\u00fck \u00e7\u0131karan \u0131rk\u00ad\u00e7\u0131l\u0131k olgusu de\u011fildir. Daha \u00f6nce de s\u00f6yledim, e\u011fer prati\u011fin yol a\u00e7t\u0131\u011f\u0131 ink\u00e2rlann \u2014\u00f6zellikle de bu yolla basiretsizli\u011fini ya da dal\u00adkavuklu\u011funu ortaya koyan “siyasal s\u0131n\u0131f\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc ta\u00adraf\u0131ndan yap\u0131lan ink\u00e2rlar\u0131n\u2014 bizi aldatmas\u0131na izin vermezsek pra\u00adtik yeterince g\u00fcvenli bir \u00f6l\u00e7\u00fctt\u00fcr. G\u00fc\u00e7l\u00fck, dilin g\u00f6rece yenili\u011finin, veni ve s\u00fcrekli bir toplumsal pratikler ve kolektif temsiller, \u00fcst d\u00fczey \u00f6\u011fretiler ve siyasal hareketler eklemlenmesini ne derece ifade etti\u011fini bilmektedir. K\u0131sacas\u0131 Gramsci’nin diliyle konu\u015facak olursak, burada hegemonya gibi bir \u015feyin ortaya \u00e7\u0131k\u0131p \u00e7\u0131kmad\u0131\u00ad\u011f\u0131n\u0131 bilmektedir.<\/p>\n

G\u00f6\u00e7 kategorisinin \u2014\u0131rk kavram\u0131n\u0131 ik\u00e2me edici ve “s\u0131n\u0131f bilinci “ni par\u00e7alay\u0131c\u0131 etken olarak\u2014 i\u015fleyi\u015fi, bize bir ipucu veriyor. \u015euras\u0131 a\u00e7\u0131k ki i\u015fimiz, ne sadece \u0131rk teriminin ve onun t\u00fcrevlerinin i\u011fren\u00e7li\u011finin gerekli k\u0131ld\u0131\u011f\u0131 bir kamuflaj i\u015flemiyle ne de \u00f6zelde Frans\u0131z toplumunun d\u00f6n\u00fc\u015f\u00fcmlerinin sonu\u00e7lar\u0131ndan biriyle ilgili. G\u00f6\u00e7men i\u015f\u00e7i topluluklar\u0131 uzun zamandan beri ayr\u0131mc\u0131l\u0131\u011fa ve \u0131rk\u00e7\u0131 kli\u015felerle dolu yabanc\u0131 d\u00fc\u015fman\u0131 \u015fiddet hareketlerine maruz kalmaktalar. Di\u011fer bir kriz d\u00f6nemi, iki sava\u015f aras\u0131 da, Yahudi olsun olmas\u0131n “pis yabanc\u0131lar”a kar\u015f\u0131 \u2014fa\u015fist hareketlerin d\u0131\u015f\u0131na ta\u015fan ve mant\u0131ksal sonu\u00e7lan Vichy y\u00f6netiminin Hitlerci giri\u015fimi destek\u00adlemesi olan\u2014 kampanyalar\u0131n birbiri ard\u0131na geli\u015fine tan\u0131k olmu\u015ftu. Neden “biyolojik” g\u00f6steren’in, “\u00f6teki”ne duyulan nefret ve kor\u00adkunun simgeleri i\u00e7in dayanak noktas\u0131 olarak yerini kesin bi\u00e7imde “sosyolojik” g\u00f6steren’e b\u0131rak\u0131\u015fma tan\u0131k olunmad\u0131? Bunun, antropolojik mitin Frans\u0131zlara \u00f6zg\u00fc gelene\u011finin a\u011f\u0131rl\u0131\u011f\u0131 d\u0131\u015f\u0131ndaki nedenlerinden biri, temelde Avrupal\u0131 olan g\u00f6\u00e7 kavray\u0131\u015f\u0131yla s\u00f6m\u00fcrgeci deneyimlerin (Fransa bir yandan “istila” edilmi\u015ftir, di\u011fer yandan “h\u00fckmeden”dir) aras\u0131nda s\u00fcr\u00fcp giden ideolojik ve kurumsal kopukluktur. Di\u011fer neden ise d\u00fcnya \u00f6l\u00e7e\u011finde, devletler, halklar ve k\u00fclt\u00fcrler aras\u0131nda yeni bir eklemlenme modelinin yoklu\u011fudur.(5) Aynca bu iki neden birbirine ba\u011fl\u0131d\u0131r. Yeni-\u0131rk\u00e7\u0131l\u0131k, “s\u00f6m\u00fcrgelikten kurtulu\u015f” \u00e7a\u011f\u0131na, eski s\u00f6m\u00fcrgelerle eski metropoller aras\u0131ndaki n\u00fcfus hareketlerinin tersine \u00e7evrili\u015fi, insanl\u0131\u011f\u0131n tek bir siyasal alan i\u00e7inde par\u00e7alan\u0131\u015f\u0131 \u00e7a\u011f\u0131na ait bir \u0131rk\u00e7\u0131l\u0131k\u00fcr. Bizde g\u00f6\u00e7 karma\u015f\u0131\u011f\u0131n\u0131 merkez alan g\u00fcn\u00fcm\u00fcz \u0131rk\u00e7\u0131l\u0131\u011f\u0131 ideolojik olarak, Fransa d\u0131\u015f\u0131nda, \u00f6zellikle de Anglosakson \u00fclkelerde \u00e7oktan beridir geli\u015fmi\u015f olan bir “\u0131rks\u0131z \u0131rk\u00e7\u0131l\u0131k” \u00e7er\u00e7evesi i\u00e7inde yer al\u0131r: Bask\u0131n teman\u0131n biyolojik soya\u00e7ekim de\u011fil, k\u00fclt\u00fcrel farkl\u0131l\u0131klar\u0131n a\u015f\u0131lamazl\u0131\u011f\u0131 oldu\u011fu bir \u0131rk\u00e7\u0131l\u0131k; ilk bak\u0131\u015fta baz\u0131 grup ya da halklar\u0131n di\u011ferlerine \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc de\u011fil, “sadece” s\u0131n\u0131rlar\u0131n kald\u0131r\u0131lmas\u0131n\u0131n sak\u0131ncas\u0131n\u0131, hayat tarzlar\u0131n\u0131n ve geleneklerin ba\u011fda\u015fmazl\u0131\u011f\u0131n\u0131 savunan b\u00f6yle bir \u0131rk\u00e7\u0131l\u0131k, hakl\u0131l\u0131kla, fark\u00e7\u0131-\u0131rk\u00e7\u0131l\u0131k (P. A. Taguieff)(6) olarak adland\u0131r\u0131labilir.<\/p>\n

Sorunun \u00f6neminin alt\u0131m \u00e7izmek i\u00e7in hemen bu de\u011fi\u015fimin siyasal sonu\u00e7lar\u0131n\u0131 g\u00f6stermek gerekir. Bunlardan ilki, geleneksel \u0131rk\u00e7\u0131l\u0131k- kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n ba\u015fvurdu\u011fu savunmalar\u0131n \u2014savlar\u0131n\u0131n ters-y\u00fcz edildi\u011fini, hatta kendisine kar\u015f\u0131 d\u00f6nd\u00fc\u011f\u00fcn\u00fc fark ettik\u00e7e (Taguieff bunu fark\u00e7\u0131-\u0131rk\u00e7\u0131l\u0131\u011f\u0131n misilleme etkisi olarak \u00e7ok iyi adland\u0131rm\u0131\u015ft\u0131r)\u2014 istikrars\u0131zla\u015fmas\u0131d\u0131r. Irklar\u0131n yal\u0131t\u0131labilir biyolojik birimler olu\u015fturmad\u0131klar\u0131; asl\u0131nda “insan \u0131rklar\u0131” diye bir \u015fey olmad\u0131\u011f\u0131 dolays\u0131z kabul edilir. Bireylerin tutumlar\u0131n\u0131n ve “yetenekliliklerinin” kanba\u011f\u0131yla ya da genleriyle bile de\u011fil, tarihsel “k\u00fclt\u00fcrlere” aidiyetleriyle a\u00e7\u0131klanmas\u0131 da ayn\u0131 \u015fekilde kabul g\u00f6rebilir. Oysa sava\u015f sonras\u0131 \u0131rk\u00e7\u0131l\u0131k-kar\u015f\u0131t\u0131 h\u00fcmanist ve kozmopolit\u00e7i tezlerin b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc, t\u00fcm\u00fcyle k\u00fclt\u00fcrlerin \u00e7e\u015fitlili\u011fini, e\u015fitli\u011fini \u2014 ki insan uygarl\u0131\u011f\u0131n\u0131 olu\u015fturan sadece bu k\u00fclt\u00fcrlerin \u00e7ok sesli birli\u011fidir\u2014 ayn\u0131 zamanda da bunlar\u0131n tarih boyu s\u00fcrekliliklerini tan\u0131maya y\u00f6nelen antropolojik k\u00fclt\u00fcrc\u00fcl\u00fc\u011fe aittir. Tekbi\u00e7imlili\u011fi dayatan baz\u0131 emperyalizmlerin hegemonyas\u0131na ve az\u0131nl\u0131kta kalan ya da ezilen uygarl\u0131klar\u0131n yok edilmesine, “etnik k\u0131r\u0131m”a kar\u015f\u0131 verilen sava\u015fa yapt\u0131\u011f\u0131 katk\u0131, antropolojik k\u00fclt\u00fcrc\u00fcl\u00fc\u011f\u00fcn de\u011ferini ortaya \u00e7\u0131karm\u0131\u015ft\u0131. Fark\u00e7\u0131-\u0131rk\u00e7\u0131l\u0131k bu tezi hemen kabul edivermektedir. Daha \u00f6nce, b\u00fct\u00fcn uygarl\u0131klar\u0131n e\u015fit derecede karma\u015f\u0131k ve insan d\u00fc\u015f\u00fcncesinin ilerlemesi i\u00e7in e\u015fit derecede gerekli oldu\u011funu kan\u0131tlayarak \u00fcnlenen, antropolojinin b\u00fcy\u00fck ismi (Claude Levi-Strauss, \u0130rk ve Tarih) \u015fimdi kendini, isteyerek ya da istemeyerek, “k\u00fclt\u00fcrel mesafelerin” ortadan kald\u0131r\u0131lmas\u0131n\u0131n, “k\u00fclt\u00fcrel kar\u0131\u015f\u0131m” \u0131n, insanl\u0131\u011f\u0131n entelekt\u00fcel \u00f6l\u00fcm\u00fcne tekab\u00fcl edece\u011fi ve hatta belki de biyolojik olarak hayatta kalmas\u0131n\u0131 sa\u011flayan d\u00fczenlemeleri bile tehlikeye sokaca\u011f\u0131 d\u00fc\u015f\u00fcncesinin (\u0130rk ve K\u00fclt\u00fcr)(7) hizmetine girmi\u015f olarak bulmu\u015ftur. Ve bu “kan\u0131tlama”, insan gruplar\u0131n\u0131n \u2014siyasal kategori olarak ulusun antropolojik anlam\u0131n\u0131n belirsizli\u011fine ra\u011f\u00admen, pratikte ulusal gruplar\u0131n\u2014 geleneklerini, dolay\u0131s\u0131yla kimlik\u00adlerini koruma konusundaki “kendili\u011finden” e\u011filimleriyle do\u011fru\u00addan ili\u015fkilendirilmi\u015ftir. Buradan da ortaya \u00e7\u0131kan, genetik ya da bi\u00adyolojik do\u011falc\u0131l\u0131\u011f\u0131n, insan davran\u0131\u015flar\u0131n\u0131 ve toplumsal ba\u011flan or\u00adtama uydurman\u0131n tek yolu olmad\u0131\u011f\u0131d\u0131r. Hiyerar\u015fik bir modelin b\u0131rak\u0131lmas\u0131 pahas\u0131na \u2014bunun ger\u00e7ek olmaktan \u00e7ok g\u00f6r\u00fcn\u00fc\u015fte kald\u0131\u011f\u0131n\u0131 g\u00f6rece\u011fiz\u2014 k\u00fclt\u00fcr de bir do\u011fa gibi, \u00f6zellikle de bireyleri ve gruplan a priori olarak bir soy k\u00fct\u00fc\u011f\u00fcne, dokunulmaz ve de\u00ad\u011fi\u015fmez bir soy belirlenimine hapsetme yolu olarak i\u015f g\u00f6rebilir.
\nAma bu ilk misilleme etkisi daha kurnazca ve bu nedenle daha etkili bir ikinci etkiye yol a\u00e7ar: E\u011fer de\u011fi\u015ftirilemez k\u00fclt\u00fcrel fark\u00adl\u0131l\u0131k insan\u0131n ger\u00e7ek “do\u011fal ortam\u0131”, tarihsel solunumu i\u00e7in vaz\u00adge\u00e7ilmez atmosferi ise, o zaman bu farkl\u0131l\u0131\u011f\u0131n ortadan kalkmas\u0131, sonunda zorunlu olarak savunma tepkilerinin, “etnik gruplar ara\u00ads\u0131” anla\u015fmazl\u0131klara do\u011fmas\u0131na ve genelde bir sald\u0131rganl\u0131k art\u0131\u015f\u0131na yol a\u00e7acakt\u0131r. Bize bu tepkilerin “do\u011fal” oldu\u011fu s\u00f6ylenir ama ayn\u0131 zamanda tehlikelidirler. Burada bizzat fark\u00e7\u0131 \u00f6\u011fretilerin, y\u00fcz sek\u00adsen derecelik \u015fa\u015f\u0131rt\u0131c\u0131 bir d\u00f6n\u00fc\u015fle, \u0131rk\u00e7\u0131l\u0131\u011f\u0131 a\u00e7\u0131klamaya (ve \u00f6n\u00fcne ge\u00e7meye) niyetlendikleri g\u00f6r\u00fcl\u00fcr.<\/p>\n

Asl\u0131nda sorunsal\u0131n genel bir yer de\u011fi\u015ftiri\u015fine tan\u0131k olunmak\u00adtad\u0131r. \u0130nsanl\u0131k tarihinde ister psikolojik, ister biyolojik temeller \u00fczerine kurulmu\u015f olsun, \u0131rklar ya da \u0131rklann m\u00fccadelesi kura\u00adm\u0131ndan, toplumda \u0131rksal aidiyeti de\u011fil \u0131rk\u00e7\u0131 tutumu kendine mal- eden “etnik ili\u015fkiler” (ya da \u0131rk ili\u015fkileri) kuram\u0131na ge\u00e7ilmektedir. Fark\u00e7\u0131-\u0131rk\u00e7\u0131l\u0131k mant\u0131ksal a\u00e7\u0131dan, \u0131rk\u00e7\u0131l\u0131k ve \u0131rk\u00e7\u0131l\u0131k-kar\u015f\u0131tl\u0131\u011f\u0131 ara\u00ads\u0131ndaki \u00e7at\u0131\u015fmadan ders alm\u0131\u015f, toplumsal sald\u0131rganl\u0131\u011f\u0131n nedenle\u00adrine siyasal olarak m\u00fcdahale edebilecek gibi g\u00f6r\u00fcnen bir meta- \u0131rk\u00e7\u0131l\u0131k ya da “ikinci konum” olarak adland\u0131rabilece\u011fimiz t\u00fcrden bir \u0131rk\u00e7\u0131l\u0131kt\u0131r. Irk\u00e7\u0131l\u0131\u011f\u0131 \u00f6nlemek isteniyorsa “soyut” \u0131rk\u00e7\u0131l\u0131k-kar- \u015f\u0131tl\u0131\u011f\u0131nm, yani insan toplulu\u011funun hareketlerinin sosyolojik ve psikolojik yasalar\u0131n\u0131n bilmezlikten\/tan\u0131mazl\u0131ktan gelinmesinin, \u00f6nlenmesi gerekecekti: “Ho\u015fg\u00f6r\u00fc e\u015fikleri”ne sayg\u0131 g\u00f6stermek, “k\u00fclt\u00fcrel mesafeleri” korumak, yani bireylerin bir tek k\u00fclt\u00fcr\u00fcn miras\u00e7\u0131lan ve ta\u015f\u0131y\u0131c\u0131lan oldu\u011funu ileri s\u00fcren varsay\u0131m gere\u011fince topluluklan ay\u0131rmak gerekecekti (bu bak\u0131mdan en iyi duvar yine de ulusal s\u0131n\u0131rd\u0131r). Bu noktada do\u011frudan siyasete ve g\u00fcnl\u00fck de\u00adneyime varabilmek i\u00e7in spek\u00fclasyondan \u00e7\u0131k\u0131yoruz. Ku\u015fkusuz “soyut”, epistemolojik bir \u00f6zellik de\u011fildir; kendisine tekab\u00fcl eden uygulamalar daha somut, ya da daha etkili oldu\u011fu oranda uygun d\u00fc\u015fen bir de\u011fer yarg\u0131s\u0131d\u0131r. Bu uygulamalar kentsel yenile\u015ftirme, ayr\u0131mc\u0131l\u0131\u011fa kar\u015f\u0131 m\u00fccadele, hatta okulda ve i\u015fyerinde kar\u015f\u0131-ay- \u0131 imci l\u0131k programlar\u0131d\u0131r (yeni Amerikan sa\u011f\u0131, buna ter sine-ay\u00adr\u0131mc\u0131l\u0131k diyor; ayn\u0131 \u015fekilde Fransa’da, \u015fu ya da bu a\u015f\u0131n hareketle hi\u00e7bir ilgisi bulunmayan “akl\u0131 ba\u015f\u0131nda” insanlann, yaratt\u0131\u011f\u0131 ka\u00adr\u0131\u015f\u0131kl\u0131k ve yurtta\u015flann ulusal aidiyet duygulann\u0131 “k\u0131\u015fk\u0131rtma” bi\u00ad\u00e7imiyle “\u0131rk\u00e7\u0131l\u0131\u011f\u0131 yaratan\u0131n \u0131rk\u00e7\u0131l\u0131k-kar\u015f\u0131tl\u0131\u011f\u0131 oldu\u011fu”nu s\u00f6yle\u00addikleri giderek daha fazla duyulmaktad\u0131r).(8)<\/p>\n

Fark\u00e7\u0131-\u0131rk\u00e7\u0131l\u0131k kuramlar\u0131n\u0131n \u2014art\u0131k ger\u00e7ek \u0131rk\u00e7\u0131l\u0131k-kar\u015f\u0131tl\u0131\u011f\u0131, yani ger\u00e7ek h\u00fcmanizm olarak ortaya \u00e7\u0131kmaya elveri\u015flidirler\u2014 bu\u00adrada ak\u0131ld\u0131\u015f\u0131 hareketlerin toplu \u015fiddet ve sald\u0131rganl\u0131\u011f\u0131n\u0131n, \u00f6zellikle de yabanc\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n genel a\u00e7\u0131klamas\u0131 olarak “kitle psikolo\u00adjisinin” yeniden kavu\u015ftu\u011fu itibarla kolayca ba\u011flant\u0131 kurmas\u0131 rast\u00adlant\u0131 de\u011fildir. Burada, yukar\u0131da hat\u0131rlatt\u0131\u011f\u0131m ikili oyun tam an\u00adlam\u0131yla devreye girer: kitleye “kendili\u011findenli\u011fi”nin bir a\u00e7\u0131klama\u00ads\u0131n\u0131n sunulmas\u0131 ve ayn\u0131 kitlenin “ilkel” kalabal\u0131k olarak \u00f6rt\u00fck bir de\u011fersizle\u015ftirilmesi. Yeni-\u0131rk\u00e7\u0131 ideologlar soya\u00e7ekim mistikleri de\u011fil, “ger\u00e7ek\u00e7i” sosyal psikoloji teknisyenleridirler…
\nYeni-\u0131rk\u00e7\u0131l\u0131\u011f\u0131n misillemesinin etkilerini bu \u015fekilde ortaya ko\u00adyarken ku\u015fkusuz yarat\u0131l\u0131\u015f\u0131n\u0131 ve i\u00e7sel de\u011fi\u015fimlerinin karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 basitle\u015ftiriyorum, ama bunu yaparak geli\u015fmesindeki stratejik koz- lan ortaya \u00e7\u0131karmak istiyorum. Burada ancak \u00f6zetlenebilecek baz\u0131 eklemeler ve d\u00fczeltmeler yap\u0131labilir.<\/p>\n

“Irks\u0131z bir \u0131rk\u00e7\u0131l\u0131k” d\u00fc\u015f\u00fcncesi san\u0131labilece\u011fi kadar devrimci de\u011fildir. Asl\u0131nda, tarihbilimsel kullan\u0131m\u0131 “soybilim” (genealoji) kelimesinin “genetik” kelimesine dahil edilmesinden \u00f6nce gelen \u0131rk kelimesinin anlam\u0131ndaki de\u011fi\u015fmelere girmeden \u00f6nce, ne kadar rahats\u0131z edici olsalar da \u2014\u0131rk\u00e7\u0131l\u0131k-kar\u015f\u0131t\u0131 bir d\u00f6k\u00fcm i\u00e7in, ama ayn\u0131 zamanda yeni-\u0131rk\u00e7\u0131l\u0131\u011f\u0131n onu maruz b\u0131rakt\u0131\u011f\u0131 inan\u00e7 de\u011fi\u015fiklikleri i\u00e7in\u2014 baz\u0131 b\u00fcy\u00fck tarihsel olgulardan s\u00f6zetmek gerekiyor.
\n\u0130kincil kuramsal yap\u0131mlar d\u00fczeyinde bile olsa, esas g\u00fcc\u00fcn\u00fc sahte- biyolojik bir \u0131rk kavram\u0131ndan almayan bir \u0131rk\u00e7\u0131l\u0131k hep varoldu ve bunun prototipi de antisemitizmdir. Ayd\u0131nlanma \u00e7a\u011f\u0131 Avru-pas\u0131’nda, hatta Reconguista ve Engizisyon \u0130spanyas\u0131’n\u0131n dinsel Yahudi d\u00fc\u015fmanl\u0131\u011f\u0131na getirdi\u011fi devlet\u00e7i ve milliyet\u00e7i sapmadan bu yana belirginle\u015fmeye ba\u015flayan modem antisemitizm, daha o zamandan, “k\u00fclt\u00fcrc\u00fc” bir \u0131rk\u00e7\u0131l\u0131kt\u0131r. Bedensel izler ku\u015fkusuz d\u00fc\u015fsel olarak b\u00fcy\u00fck bir yere sahiptirler, ama biyolojik bir soya\u00e7ekimin i\u015faretleri olmaktan \u00e7ok, derin bir psikolojinin, manevi bir miras\u0131n izleri olarak.(9) Denilebilir ki bu i\u015faretler, ne denli zor g\u00f6r\u00fclebilirse o denli belirticidirler ve Yahudi ne denli “ay\u0131rt edilemez” ise o denli “ger\u00e7ek”tir. \u00d6z\u00fc k\u00fclt\u00fcrel bir gelene\u011fin, t\u00f6rel bir par\u00e7alanman\u0131n mayas\u0131n\u0131n \u00f6z\u00fcd\u00fcr. Antisemitizm \u00e7ok \u00fcst d\u00fczeyde “fark\u00e7\u0131”d\u0131r ve g\u00fcn\u00fcm\u00fcz\u00fcn fark\u00e7\u0131-\u0131rk\u00e7\u0131l\u0131\u011f\u0131 bi\u00e7imsel olarak bir\u00e7ok bak\u0131mdan, genelle\u015ftirilmi\u015f bir antisemitizm gibidir. Bu d\u00fc\u015f\u00fcnce, \u00f6zellikle Fransa’da g\u00fcn\u00fcm\u00fcz\u00fcn Arap fobisini a\u00e7\u0131klamak i\u00e7in \u00e7ok \u00f6nemlidir; \u00e7\u00fcnk\u00fc beraberinde “Avrupal\u0131l\u0131kla” ba\u011fda\u015fmayan “d\u00fcnya g\u00f6r\u00fc\u015f\u00fc” ve evrensel ideolojik egemenlik giri\u015fimi olarak bir \u0130slam imaj\u0131m, oradan da “Arapl\u0131\u011f\u0131n” ve “\u0130slaml\u0131\u011f\u0131n” kas\u0131tl\u0131 olarak birbirine kar\u0131\u015ft\u0131r\u0131lmas\u0131n\u0131 getirir.<\/p>\n

Bu da dikkatimizi \u0131rk\u00e7\u0131 geleneklerin Fransa’da ald\u0131\u011f\u0131 ulusal bi\u00e7ime ili\u015fkin kabul edilmesi daha da zor ve bu nedenle de \u00f6nemli bir tarihsel olguya \u00e7eker. Arilik \u00f6\u011fretilerinin, antropometrinin ve biyolojik geneti\u011fin \u015f\u00fcphesiz \u00f6zel olarak Frans\u0131z bir ge\u00e7mi\u015fi vard\u0131r, ama ger\u00e7ek “Frans\u0131z ideolojisi” burada de\u011fildir: Bu ideoloji, “insan haklan \u00fclkesi” k\u00fclt\u00fcr\u00fcn\u00fcn, insan t\u00fcr\u00fcn\u00fc evrensel olarak e\u011fitme misyonu bulundu\u011fu d\u00fc\u015f\u00fcncesindedir. Bu d\u00fc\u015f\u00fcnceye tekab\u00fcl eden pratik, ezilen topluluklar\u0131n asimilasyonu ve buradan da bireylerin ve gruplar\u0131n asimilasyona direni\u015flerinin ya da uyumlar\u0131n\u0131n az ya da \u00e7ok olu\u015funa g\u00f6re ay\u0131rt edilmesi ve a\u015famaland\u0131r\u0131lmas\u0131 gereklili\u011fidir. “Beyaz adam\u0131n y\u00fck\u00fc”n\u00fcn bu Frans\u0131zlara \u00f6zg\u00fc (ya da “demokratik”) varyant\u0131nda ve s\u00f6m\u00fcrgele\u015fme de kendim g\u00f6steren \u015fey, hem etkili hem de ezici olan bir d\u0131\u015flama\/i\u00e7ine alma bi\u00e7imidir. Irk\u00e7\u0131 ideolojilerin i\u015fleyi\u015findeki ya da ideolojilerin i\u015fleyi\u015flerinin \u0131rk\u00e7\u0131 yanlar\u0131ndaki evrenselcilik ve partik\u00fclarizm paradokslar\u0131na ba\u015fka yerde tekrar d\u00f6nece\u011fim.(10)<\/p>\n

Bunun tersine, yeni-\u0131rk\u00e7\u0131 \u00f6\u011fretilerde hiyerar\u015fi temas\u0131mn ancak g\u00f6r\u00fcn\u00fc\u015fte ortadan kalkt\u0131\u011f\u0131m anlamak zor de\u011fildir. Hiyerar\u015finin sa\u00e7mal\u0131\u011f\u0131 y\u00fcksek sesle ilan edilebilecek kadar ileri gidilebilir; asl\u0131nda hiyerar\u015fi d\u00fc\u015f\u00fcncesi kendim bir yandan \u00f6\u011fretinin pratik kullan\u0131m\u0131nda (b\u00f6ylece a\u00e7\u0131k\u00e7a dile getirilmesine gerek kalmaz), di\u011fer yandan k\u00fclt\u00fcrlerin farkl\u0131l\u0131\u011f\u0131m kavramak i\u00e7in kullan\u0131lan \u00f6l\u00e7\u00fctlerin tipinde bile yemden olu\u015fturur ve yine “ikinci konum”un, meta-\u0131rk\u00e7\u0131l\u0131\u011f\u0131n mant\u0131ksal olanaklar\u0131m tehlikeye soktu\u011fu g\u00f6r\u00fcl\u00fcr.<\/p>\n

Ger\u00e7ekte “kan\u015fma”dan korunma, kurumla\u015fm\u0131\u015f k\u00fclt\u00fcr\u00fcn, devletin, egemen s\u0131n\u0131flar\u0131n ve hayat tarzlar\u0131yla d\u00fc\u015f\u00fcnceleri okul taraf\u0131ndan me\u015frula\u015ft\u0131r\u0131lan “yurtta\u015flar” kitlesinin k\u00fclt\u00fcr\u00fc oldu\u011fu yerde i\u015f g\u00f6rmektedir. B\u00f6ylece tek y\u00f6nl\u00fc bir toplumsal y\u00fckselme ve ifade yasa\u011f\u0131 gibi i\u015fler. \u0130ngiltere’deki bir “Siyah”\u0131n, ya da Fransa’daki bir “Beur”\u00fcn(11), zaten i\u00e7inde ya\u015famakta oldu\u011fu toplumla “b\u00fct\u00fcnle\u015fmesi” i\u00e7in gerekli olan asimilasyonun (kald\u0131 ki bu top\u00adlum her zaman onun y\u00fczeysel, kusurlu, yapmac\u0131k oldu\u011fundan ku\u015fkulanacakt\u0131r) bir ilerleme, \u00f6zg\u00fcrle\u015fme ve haklar\u0131n tan\u0131nmas\u0131 gibi g\u00f6sterildi\u011fi ger\u00e7e\u011fini, b\u00fct\u00fcn k\u00fclt\u00fcrlerin sayg\u0131n oldu\u011funu \u00f6ne s\u00fcren hi\u00e7bir kuramsal s\u00f6ylem de\u011fi\u015ftiremez. Bu durumun ard\u0131nda, insanl\u0131\u011f\u0131n tarihsel k\u00fclt\u00fcrlerinin iki b\u00fcy\u00fck s\u0131n\u0131fa ayr\u0131ld\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00adcesinin hen\u00fcz yenilenmi\u015f varyantlar\u0131 i\u015f ba\u015f\u0131ndad\u0131r. Bu iki s\u0131n\u0131f \u015funlard\u0131r: Evrenselci, ilerici olacaklar ve iflah olmaz bir \u015fekilde partik\u00fclarist, “ilkel” olacaklar. Paradoks bir rastlant\u0131 de\u011fildir: “Tutarl\u0131” bir fark\u00e7\u0131-\u0131rk\u00e7\u0131l\u0131k b\u00fct\u00fcn k\u00fclt\u00fcrlerin de\u011fi\u015fmezli\u011finin ayr\u0131m g\u00f6zetmeksizin savunucusu oldu\u011fundan ayn\u0131 zamanda mu\u00adhafazak\u00e2r da olacakt\u0131r. Ger\u00e7ekten \u00f6yledir de; \u00c7\u00fcnk\u00fc Avrupa k\u00fcl\u00adt\u00fcr\u00fcn\u00fc ve ya\u015fam tarz\u0131n\u0131 “\u00fc\u00e7\u00fcnc\u00fc d\u00fcnyal\u0131la\u015fma”dan koruma ba\u00adhanesiyle onlara ger\u00e7ek geli\u015fmeye giden t\u00fcm yollan \u00fctopik bir \u015fekilde kapat\u0131r. Ama derhal eski bir ayr\u0131m\u0131 yeniden devreye so\u00adkar: toplumlann “a\u00e7\u0131k” ve “kapal\u0131”, “dura\u011fan” ve “giri\u015fken”, “so\u00ad\u011fuk” ve “s\u0131cak”, “s\u00fcr\u00fcc\u00fcl” ve “bireyci” vb. olarak ayr\u0131lmalar\u0131. Bu, kendi hesab\u0131na k\u00fclt\u00fcr kavram\u0131ndaki t\u00fcm mu\u011flakl\u0131\u011f\u0131 harekete ge\u00e7iren bir ayr\u0131md\u0131r (Frans\u0131zca i\u00e7in \u00f6zellikle ge\u00e7erlidir!).<\/p>\n

Ayr\u0131 kendilikler (ya da sembolik yap\u0131lar) olarak ele al\u0131nan k\u00fclt\u00fcrlerin (Kultur) farkl\u0131l\u0131\u011f\u0131, bizzat “Avrupal\u0131” alan i\u00e7indeki k\u00fcl\u00adt\u00fcrel e\u015fitsizli\u011fi yans\u0131t\u0131r; ya da daha iyisi “k\u00fclt\u00fcr\u00fc” (Bildung, \u00fcst d\u00fczey ya da pop\u00fcler, teknik ya da folklorik vb.) sanayile\u015fmi\u015f, e\u011fitimli, giderek uluslararas\u0131la\u015fan, d\u00fcnya \u00f6l\u00e7e\u011fine \u00e7\u0131kan bir top\u00adlumda yeniden \u00fcretilme e\u011filimi g\u00f6steren e\u015fitsizlik yap\u0131lar\u0131 olarak yans\u0131t\u0131r. “Farkl\u0131” k\u00fclt\u00fcrler, k\u00fclt\u00fcr\u00fcn edinilmesinin \u00f6n\u00fcnde engel olu\u015fturan ya da (okul taral\u0131ndan, uluslararas\u0131 ileti\u015fim normlar\u0131 ta\u00adraf\u0131ndan) engel olarak kurulan k\u00fclt\u00fcrlerdir. Ve buna kar\u015f\u0131l\u0131k ezi\u00adlen s\u0131n\u0131flann “k\u00fclt\u00fcrel handikaplan”, “d\u0131\u015f”ta olman\u0131n pratikteki kar\u015f\u0131l\u0131klar\u0131 olarak ya da \u00f6zellikle “kar\u0131\u015fma”n\u0131n y\u0131k\u0131c\u0131 etkilerine (yani bu “kar\u0131\u015fma”n\u0131n i\u00e7inde ger\u00e7ekle\u015fti\u011fi maddi ko\u015fullar\u0131n etkile\u00adrine) a\u00e7\u0131k kalan ya\u015fam tarzlar\u0131 olarak g\u00f6r\u00fcnmektedir.(12) Hiyerar\u015fik teman\u0131n bu gizli varl\u0131\u011f\u0131 (\u00f6nceki d\u00f6nemin a\u00e7\u0131k\u00e7a e\u015fitsizlik yanl\u0131s\u0131 olan \u0131rk\u00e7\u0131l\u0131\u011f\u0131 gibi, \u0131rksal tiplerin temelde de\u011fi\u015fmez oldu\u011fu var\u00adsay\u0131m\u0131n\u0131 dile getirebilmek i\u00e7in, ister genetik ister V\u00f6lkerpsycho- logie(13) \u00fczerine kurulu olsun, fark\u00e7\u0131 bir antropolojiyi \u00f6nceden ka\u00adbullenmek zorundayd\u0131) bug\u00fcn bireyci modelin bask\u0131n olu\u015funda ayr\u0131cal\u0131kl\u0131 bir yere sahiptir: A\u00e7\u0131k\u00e7a s\u00f6ylenmese de \u00fcst\u00fcn g\u00f6r\u00fclen k\u00fclt\u00fcrler, “bireysel” giri\u015fimi, toplumsal ve siyasal bireycili\u011fi dizginleyenlerin aksine bunlara de\u011fer veren ve destekleyen k\u00fclt\u00fcrler olacakt\u0131r. Bunlar “ortak ruh”un bireycilikten olu\u015ftu\u011fu k\u00fclt\u00fcrler olacakt\u0131r.<\/p>\n

Buradan da sonunda biyolojik teman\u0131n d\u00f6n\u00fc\u015f\u00fcne, k\u00fclt\u00fcrel \u0131rk\u00e7\u0131l\u0131k \u00e7er\u00e7evesinde biyolojik “mit”in yeni varyantlar\u0131r\u0131\u0131n haz\u0131r\u00adlanmas\u0131na izin verenin ne oldu\u011funu anl\u0131yoruz. Bilindi\u011fi gibi bu a\u00e7\u0131dan farkl\u0131 ulusal durumlar vard\u0131r. Etolojik ve sosyobiyolojik kuramsal modeller (ki bunlar da rakiptir) Anglosakson \u00fclkelerde daha etkilidir. Bu \u00fclkelerde m\u00fccadeleci bir neoliberalizmin siyasal ama\u00e7lar\u0131yla do\u011frudan kesi\u015ferek Sosyal Daminizm ve Soyant\u0131m- c\u0131l\u0131k geleneklerinin yerini alm\u0131\u015flard\u0131r.(14) Yine de biyolojik a\u00e7\u0131kla\u00admalara dayanan bu ideolojiler bile, esas olarak “fark\u00e7\u0131 devrime” ba\u011fl\u0131d\u0131r. A\u00e7\u0131klamay\u0131 ama\u00e7lad\u0131klar\u0131 \u015fey, \u0131rklar\u0131n in\u015fas\u0131 de\u011fil, gele\u00adneklerin ve k\u00fclt\u00fcrleri birbirlerinden ay\u0131ran setlerin, bireysel yete\u00adneklerin birikimi a\u00e7\u0131s\u0131ndan ta\u015f\u0131d\u0131\u011f\u0131 hayati \u00f6nem ve \u00f6zellikle de ya\u00adbanc\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n ve toplumsal sald\u0131rganl\u0131\u011f\u0131n “do\u011fal” temel\u00adleridir. Sald\u0131rganl\u0131k, yeni-\u0131rk\u00e7\u0131l\u0131\u011f\u0131n her bi\u00e7iminin ba\u015fvurdu\u011fu ve bu durumda biyolojizmi bir derece ileri g\u00f6t\u00fcren kurmaca bir \u00f6z\u00add\u00fcr: Ku\u015fkusuz “\u0131rklar” yoktur, sadece halklar ve k\u00fclt\u00fcrler vard\u0131r; ama k\u00fclt\u00fcr\u00fcn biyolojik (ve biyopsi\u015fik) nedenleri ve sonu\u00e7lan ve k\u00fclt\u00fcrel farkl\u0131l\u0131\u011fa g\u00f6sterilen biyolojik tepkiler vard\u0131r (bu tepkiler, h\u00e2l\u00e2 geni\u015flemi\u015f “aile”sine ve “topra\u011f\u0131na” ba\u011fl\u0131 insan\u0131n silinemez
\n“hayvanl\u0131\u011f\u0131mn” izi olarak bi\u00e7imlenecektir). Bunun tersine, kat\u0131ks\u0131z k\u00fclt\u00fcrc\u00fcl\u00fc\u011f\u00fcn bask\u0131n g\u00f6r\u00fcnd\u00fc\u011f\u00fc yerlerde (\u00f6rne\u011fin Fransa’da) giderek biyoloji \u00fczerine ve “canl\u0131”mn, \u00fcremesinin, eylemlerinin, sa\u011fl\u0131\u011f\u0131n\u0131n d\u0131\u015f d\u00fczenlenmesi olarak k\u00fclt\u00fcr \u00fczerine bir s\u00f6ylem olu\u015fturulmas\u0131na sapt\u0131\u011f\u0131na da tan\u0131k olunmu\u015ftur. Bunu ilk sezenlerden biri Michel Foucault olmu\u015ftur.(15)<\/p>\n

Yeni-\u0131rk\u00e7\u0131l\u0131\u011f\u0131n g\u00fcn\u00fcm\u00fczdeki varyantlar\u0131n\u0131n, ideolojik bir ge\u00e7i\u015f olu\u015fumundan ba\u015fka bir \u015fey meydana getirmemeleri m\u00fcmk\u00fcnd\u00fcr. Bu ge\u00e7i\u015f, soya ili\u015fkin mitlerin tarihsel anlat\u0131 y\u00f6n\u00fcn\u00fcn(\u0131rk, halk, k\u00fclt\u00fcr ve ulus aras\u0131ndaki yer de\u011fi\u015ftirme oyununun); zihinsel yeteneklerin, “normal” toplumsal ya\u015fama (ya da tersine su\u00e7lulu\u011fa ve sapk\u0131nl\u0131\u011fa) ve (manevi a\u00e7\u0131dan oldu\u011fu kadar sa\u011fl\u0131k a\u00e7\u0131s\u0131ndan, soyant\u0131m\u0131 a\u00e7\u0131s\u0131ndan vb.) “optimal” \u00fcremeye olan e\u011filimlerin, bili\u015fsel bilimler, sosyopsikoloji ve istatisti\u011fin \u00f6l\u00e7mek, se\u00e7mek, \u00e7evre ve soya\u00e7ekim fakt\u00f6rlerinin dozunu ayarlayarak kontrol etmek isteyecekleri e\u011filimlerin ve yeteneklerin psikolojik de\u011ferlendirilmesi y\u00f6n\u00fcn\u00fcn g\u00f6lgesinde kalaca\u011f\u0131 s\u00f6ylemlere ve toplumsal teknolojilere do\u011fru… yani bir “\u0131rk\u00e7\u0131l\u0131k sonras\u0131”na do\u011fru evrimle\u015fen bir ge\u00e7i\u015f olabilir. Toplumsal ili\u015fkilerin d\u00fcnya \u00f6l\u00e7e\u011fine \u00e7\u0131k\u0131\u015f\u0131 ve n\u00fcfuslar\u0131n yer de\u011fi\u015ftiri\u015fi, ulusal devletler sistemi \u00e7er\u00e7evesi i\u00e7inde s\u0131n\u0131r kavram\u0131n\u0131n giderek yeniden g\u00f6zden ge\u00e7irilmesine ve uygulan\u0131\u015f bi\u00e7imlerinin azalt\u0131lmas\u0131na yol a\u00e7t\u0131k\u00e7a buna daha \u00e7ok inanaca\u011f\u0131m. B\u00f6ylece, uygulan\u0131\u015f bi\u00e7imlerinin azalt\u0131lmas\u0131yla, “s\u0131n\u0131r” kavram\u0131na toplumsal korumac\u0131l\u0131k i\u015flevi verilecek ve daha birey-selle\u015fmi\u015f stat\u00fclere ba\u011flanacakt\u0131r. Bu arada teknolojik d\u00f6n\u00fc\u015f\u00fcmler, s\u0131n\u0131f m\u00fccadelesinde e\u011fitim e\u015fitsizli\u011fine ve entelekt\u00fcel hiyerar\u015filere \u2014bireylerle ilgili olarak genelle\u015ftirilmi\u015f tekno-politik bir ay\u0131klamaya gidilmesi bak\u0131m\u0131ndan\u2014 giderek daha \u00f6nemli bir rol oynatacakt\u0131r. \u015eirket-uluslar \u00e7a\u011f\u0131nda, ger\u00e7ek “kitleler \u00e7a\u011f\u0131” belki de \u00f6n\u00fcm\u00fczde.<\/p>\n

Dipnotlar:<\/strong><\/p>\n

1. Gidimlilik: Bir \u00f6nemeden ba\u015fka bir \u00f6nerme \u00e7\u0131karan ve b\u00f6ylece bir\u00adtak\u0131m ara d\u00fc\u015f\u00fcn\u00fcrlerden ge\u00e7erek ilkeden sonuca varan d\u00fc\u015f\u00fcn\u00fc\u015f tarz\u0131, (\u00e7.n.)
\n2. Bana g\u00f6re temel olan bu noktay\u0131, Collette GUILLAUMIN t\u00fcm\u00fcyle a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmu\u015ftur: “S\u0131n\u0131fland\u0131rma etkinli\u011fi ayn\u0131 zamanda bir bilgi et\u00adkinli\u011fidir. […] Bar\u0131nd\u0131rd\u0131\u011f\u0131 s\u00fcrprizlere ve kli\u015felere kar\u015f\u0131 m\u00fccadelenin belirsiz\u00adli\u011fi ku\u015fkusuz bundand\u0131r. S\u0131n\u0131fland\u0131rma bask\u0131ya oldu\u011fu gibi bilgiye de gebe\u00addir.” (L’Ideologie raciste. Genese et langage actuel, Mouton, Paris – La Hay e, 1972, s. 183 ve devam\u0131)
\n3. Gnose: Ara\u00e7s\u0131z olarak ve sezgi yoluyla ula\u015f\u0131lan Mutlak Bilgi. (Yunanca gnosis’ten, \u00e7.n.)
\n4. L. POL\u0130AKOV, LeMythe a\u0131yen, Calmarm-Levy, 1971; La Causahte diabolique, 1980.
\n5. ABD’de “zenci sorunu” ile Avrupa’dan gelen yo\u011fun g\u00f6\u00e7 dalgalann\u0131n yaratt\u0131\u011f\u0131 etnik sorunun, 1950-60 y\u0131llar\u0131nda yeni bir “etniklik paradigmas\u0131”mn ikindsini birinciye yans\u0131\u00fc\u015f\u0131na dek, nas\u0131l ayn kald\u0131\u011f\u0131m d\u00fc\u015f\u00fcn\u00fcn(Bkz. Michael OM1 ve Howard WTNANT, Racial Formation in the United States, Routiedge and Kegan Paul, 1986).
\n6. \u00d6zellikle\u00a0\u00a0\u00a0 “Les presuppositions defmitionnelles d’un indefmissable: le racisme” (Mots, no. 8, Mart 1984); “L’identite nationale saisie par les logi- ques de racisation Aspects, figures et p\u0131oblemes du racisme diffcrcntialistc” (Mots, no. 12, Mart 1986); “L’identite fran\u00e7aise au mi\u0131oir du racisme differen tialiste”, Espaces 89, L’identite fran\u00e7aise, Editions Tierce, 1985. Bu d\u00fc\u015f\u00fcnce daha \u00f6nce Colette GLrnXAUMlN’m incelemelerinde belirmi\u015ftir. Ayn\u0131 zaman da: Veronique DE RUDDER, “L’obstacle cultu\u0131el: la di(Tcrcncc et la distance”, L’Homme et la societe, Ocak 1986. Anglosakson \u00fclkeleri i\u00e7in Martin BAR- KER’m kitab\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131n\u0131z (The New Racism, Conservatives and the Ide- ologyofthe Tribe, Junclion Books, Londra, 1981).
\n7. 197l’de UNESCO i\u00e7in yaz\u0131lm\u0131\u015f konferans, 19831e Le Regard eloig- ne’de yeniden ele al\u0131nm\u0131\u015ft\u0131r; Plon, 1983, s. 21-48, [Irk ve Tarih T\u00fcrk\u00e7e ya\u00ady\u0131nlanm\u0131\u015ft\u0131r, Metis Yay\u0131nlan, 1985). Bkz. M. O’CALLAGHAN ve C. GUIL- LAUMIN, “Race etrace… lamode ‘nat\u0131\u0131rcllc’ en Science humaines”, L’Hom- me et la societe, no. 31-32, 1974. Bamba\u015fka bir bak\u0131\u015f a\u00e7\u0131s\u0131ndan Levi-Strauss “anti-h\u00fcmanizmin” ve “g\u00f6rccili\u011fin” savunucusu olarak sald\u0131nya u\u011framaktad\u0131r (Bkz. T. TODOROV, “Levi-Strauss entre universalisme et rclativismc”. Le Debat, no. 42, Kas\u0131m-Aral\u0131k 1986; A HNKIELKRAUT, La Defaite de lapen- see, Gallimard, 1987). Tart\u0131\u015fma tamamlanmad\u0131\u011f\u0131 gibi hen\u00fcz yeni ba\u015flam\u0131\u015f\u00adt\u0131r. Kendi ad\u0131ma Levi-St\u0131auss’un \u00f6\u011fretisinin “\u0131rk\u00e7\u0131” oldu\u011funu de\u011fil, 19. ve 20. y\u00fczy\u0131l\u0131n \u0131rk\u00e7\u0131 teorilerinin, h\u00fcmanizman\u0131n kavramsal alan\u0131nda kurulduk – lann\u0131 savunuyorum: dolay\u0131s\u0131yla onlan b\u00f6yle ay\u0131ramay\u0131z (bu kitaptaki “\u0130rk\u00ad\u00e7\u0131l\u0131k ve Milliyet\u00e7ilik” ba\u015fl\u0131kl\u0131 \u00e7al\u0131\u015fmama bak\u0131n\u0131z).
\n8.Bu temalar Anglosakson \u00fclkelerde “insan etolojisi” ve “sosyo-biyo- loji” taraf\u0131ndan bol bol kullan\u0131larak zenginle\u015ftirilmektedir. Fransa’da ise do\u011f\u00adrudan k\u00fclt\u00fcrc\u00fc bir temele dayand\u0131r\u0131lm\u0131\u015flard\u0131r. Bu konuyla ilgili olarak, A. BE\u00adJ\u0130N ile J. FREUND y\u00f6netiminde haz\u0131rlanan ve Yeni Sa\u011f’\u0131n kuramc\u0131lar\u0131ndan tu\u00adl\u00fcn da, daha durmu\u015f oturmu\u015f \u00fcniversite \u00f6\u011fretim \u00fcyelerine kadar uzanan bir yelpazede \u00e7e\u015fitli yaz\u0131lara yer veren bir se\u00e7ki \u00e7\u0131km\u0131\u015ft\u0131r: Racismes, antiracis- \u0131\u0131\u0131e.s, Meridiens-Klincksieck, 1986. Bu eserin ayn\u0131 zamanda \u00e7ok y\u00fcksek tirajl\u0131 bir pop\u00fcler yay\u0131nda (J’ai tout compris, no. 3, Haziran 1987, “Dossier choc: Immigres: Demain la haine”, Yaz\u0131 \u0130\u015fi. M.: Guillaume Faye) basit bir dile in\u00addirgenmi\u015f oldu\u011funu bilmekte de yarar var.
\n9. Ruth Benedict buna H. S. Chamberlain konusunda dikkat \u00e7ekiyordu: “Ancak Chamberlain Yahudileri fiziksel \u00f6zelliklerinden ya da soya\u011fa\u00e7lanndan tan\u0131m\u0131yordu; onun da bildi\u011fi gibi Yahudiler modem Avrupa’daki n\u00fcf\u00fbsun geri kalan\u0131ndan belli antropomorfik \u00f6l\u00e7\u00fcmlerle ayr\u0131lamazlar. Fakat d\u00fc\u015fmand\u0131lar, \u00e7\u00fcnk\u00fc \u00f6zel d\u00fc\u015f\u00fcnme ye davranma \u015fekilleri vard\u0131, insan Yahudi haline gelebi\u00adlir…’ vb.” (R BENED\u0130CT, Race andRacism, yeni bas\u0131m: Routledge and Ke- gan Paul, 1983, s. 132). Ona g\u00f6re bu Chamberlain’in hem “d\u00fcr\u00fcstl\u00fc\u011f\u00fc”n\u00fcn hem de i\u00e7 “\u00e7eli\u015fkisi”mn i\u015faretidir. Bu \u00e7eli\u015fki kural halini alm\u0131\u015ft\u0131r ve asl\u0131nda tek kural da de\u011fildir. Antisemitizm’de Yahudi’nin a\u015fa\u011f\u0131l\u0131\u011f\u0131 temas\u0131, yok edil\u00admez farkl\u0131l\u0131k temas\u0131ndan \u00e7ok daha az \u00f6nemlidir. Chamberlain’in Yahudiler’i \u00e7ok daha “tehlikeli” k\u0131lan zihinsel, ticari, cemaate dair “\u00fcst\u00fcnl\u00fcklerim” an\u00admaktan ho\u015fland\u0131\u011f\u0131 bile g\u00f6r\u00fclmektedir. Nazi giri\u015fimi kendisini \u00e7o\u011funlukla, Yahudiler’in fiili “insan-al\u00fc” durumu kab\u0131ndaki bir giri\u015fim olarak de\u011fil, on- lan “insan-al\u00fc” duruma indirme giri\u015fimi olarak kabul eder: Bu y\u00fczden de k\u00f6lele\u015ftirmeyle yetinemez ve yok etmeyle sonu\u00e7lan\u0131r.
\n10. Bkz. bu kitapta, “Irk\u00e7\u0131l\u0131k ve Milliyet\u00e7ilik”.
\n11. Beur. Fransa’da ikinci ku\u015fak yabanc\u0131lara, \u00e7o\u011funlukla Kuzey Afrika- l\u0131lar’a verilen ad (\u00e7.n.)
\n12. \u015euras\u0131 a\u00e7\u0131kt\u0131r ki, “\u0131rksal \u00e7at\u0131\u015fmalar\u0131n” ve okulda g\u00f6\u00e7menlerin bulu nu\u015funa duyulan h\u0131nc\u0131n \u2014ki bu kom\u015fuluktakinden \u00e7ok daha fazlad\u0131r\u2014 keskin ligini, toplumsal s\u0131n\u0131flama ve b\u00fcnyesine kabul etme konusunda son karar\u0131 veren makam olarak k\u00fclt\u00fcr\u00fcn kurumsal hiyerar\u015fisi alt\u0131ndaki k\u00fclt\u00fcrlerin “sosyolojik” farkl\u0131l\u0131\u011f\u0131ndaki altalamaya ba\u011flamak gerekir. Bkz. S. BOULOT ve D. BOYSON-FRADET, “L’echec scolaire des enfants de travailleurs immigres”, L’Immigratior\u0131 maghrebine en France, \u00f6zel say\u0131, Les Temps modemes, 1984.
\n13. V\u00f6lkerpsychologie: Bir etnik grubun psikolojisi. (Alm. \u00e7.n.).
\n14. Bkz. M. BARKER, The New Racism…
\n15. Michel FOUCAULT, La Volonte de savoir, Gallima\u0131d, 1976.
\nNOT: TAGUlEFF’in yukar\u0131da ba\u015fvund\u0131\u0131\u011f\u0131\u0131n\u0131 \u00e7\u00f6z\u00fcmlemeleri \u00f6nemli \u00f6l\u00e7\u00fcde geli\u015ftirdi\u011fi, tamamlad\u0131\u011f\u0131 ve de\u011fi\u015ftirdi\u011fi kitab\u0131n\u0131 bu incelemenin redaksiyo\u00adnundan sonra okudum, ileride hak etti\u011fi \u015fekilde tart\u0131\u015fabilmeyi umuyorum. (Picrrc-Andrc TAGUIEFF, LaForce du prejuge, Essai sur le racisme et ses doubles, Editions La Decouverte, 1988.<\/p>\n","protected":false},"excerpt":{"rendered":"

Bir yeni-\u0131rk\u00e7\u0131l\u0131ktan s\u00f6z etmek ne derece uygundur? G\u00fcn\u00fcm\u00fcz\u00fcn olaylar\u0131 bu soruyu bize, bir \u00fclkeden di\u011ferine biraz de\u011fi\u015fen ama uluslar\u00fcst\u00fc bir g\u00f6r\u00fcng\u00fcn\u00fcn varl\u0131\u011f\u0131n\u0131 telkin eden \u00e7e\u015fitli bi\u00e7imlerle dayatmaktad\u0131r. Ancak bu iki anlamda anla\u015f\u0131labilir. Bir yanda; \u0131rk\u00e7\u0131 hareket ve politikalar\u0131n, bir kriz konjonkt\u00fcr\u00fcyle ya da ba\u015fka neden\u00adlerle a\u00e7\u0131klanabilecek tarihsel bir bahar\u0131na m\u0131 tan\u0131k oluyoruz? Di\u011fer yandan; temalar\u0131 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[53],"tags":[],"class_list":{"0":"post-7086","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-milliyetcilik"},"yoast_head":"\nBir " Yeni Irk\u00e7\u0131l\u0131k " Var m\u0131? | Etienne Balibar - 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\/2018\/08\/02\/bir-yeni-irkcilik-var-mi-etienne-balibar\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bir " Yeni Irk\u00e7\u0131l\u0131k " Var m\u0131? | Etienne Balibar\" \/>\n<meta property=\"og:description\" content=\"Bir yeni-\u0131rk\u00e7\u0131l\u0131ktan s\u00f6z etmek ne derece uygundur? 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G\u00fcn\u00fcm\u00fcz\u00fcn olaylar\u0131 bu soruyu bize, bir \u00fclkeden di\u011ferine biraz de\u011fi\u015fen ama uluslar\u00fcst\u00fc bir g\u00f6r\u00fcng\u00fcn\u00fcn varl\u0131\u011f\u0131n\u0131 telkin eden \u00e7e\u015fitli bi\u00e7imlerle dayatmaktad\u0131r. Ancak bu iki anlamda anla\u015f\u0131labilir. Bir yanda; \u0131rk\u00e7\u0131 hareket ve politikalar\u0131n, bir kriz konjonkt\u00fcr\u00fcyle ya da ba\u015fka neden\u00adlerle a\u00e7\u0131klanabilecek tarihsel bir bahar\u0131na m\u0131 tan\u0131k oluyoruz? 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