15.05.2005<\/p>\n
YAKIN ZAMAN \u00f6nce, T\u00fcrk\u00e7e\u2019de \u2018kamusal alan\u2019 \u00fczerine en kapsaml\u0131 \u00e7al\u0131\u015fma niteli\u011fi ta\u015f\u0131yan bir derleme yay\u0131nland\u0131. Do\u00e7. Dr. Meral \u00d6zbek\u2019in edit\u00f6rl\u00fc\u011f\u00fcn\u00fc y\u00fcr\u00fctt\u00fc\u011f\u00fc ve her b\u00f6l\u00fcm\u00fcn ba\u015f\u0131na yazd\u0131\u011f\u0131 a\u00e7\u0131klay\u0131c\u0131 makalelerle birle\u015ftirdi\u011fi kitap, Hil Yay\u0131n taraf\u0131ndan yay\u0131nland\u0131 ve Kamusal Alan ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yor. <\/p>\n
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744 sayfal\u0131k bu derleme sol bir perspektifle ger\u00e7ekle\u015fti\u011fi i\u00e7in, \u00fclkemizde \u2018kamusal alan\u2019 kavram\u0131n\u0131n en ziyade kar\u015f\u0131s\u0131na \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 \u2018ba\u015f\u00f6rt\u00fcs\u00fc\u2019 konusu \u00fczerine do\u011frudan bir makalenin olmamas\u0131, kitab\u0131n belki en \u00f6nemli zaaf\u0131. Ancak, bu zaaf, kitab\u0131n, \u2018kamusal alan\u2019 tart\u0131\u015fmalar\u0131n\u0131 \u2018a\u011fz\u0131 olan\u0131n konu\u015ftu\u011fu,\u2019 ama \u2018a\u011fz\u0131na geldi\u011fi, kafas\u0131na esti\u011fi bi\u00e7imde\u2019 konu\u015ftu\u011fu bir \u00e7izgiden al\u0131p \u2018bilgi sahibi olduktan sonra fikir sahibi olma\u2019 \u00e7izgisine \u00e7ekme gibi bir istidad\u0131 var. Ki bu y\u00f6n\u00fcyle kitap, \u2018kamusal alan\u2019 tart\u0131\u015fmalar\u0131nda sergilenen bilgi zaaf\u0131n\u0131n yan\u0131s\u0131ra, ahl\u00e2k zaaf\u0131n\u0131 da bertaraf etmeye aday. (\u2018Ahl\u00e2k zaaf\u0131\u2019 derken kasd\u0131m\u0131z, \u201cBen g\u00fc\u00e7l\u00fcy\u00fcm; bir kavram\u0131 istedi\u011fim gibi kullan\u0131r\u0131m\u201d keyf\u00eeli\u011fidir, bunu pe\u015finen belirtelim.) <\/p>\n
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Kitaptan \u00f6\u011frendi\u011fimiz \u00fczere, \u2018kamusal alan,\u2019 sosyal bilimler literat\u00fcr\u00fcne kendisini \u2018ya\u015fayan son Marksist\u2019 olarak da tan\u0131mlayan Alman d\u00fc\u015f\u00fcn\u00fcr J\u00fcrgen Habermas\u2019\u0131n hediye etti\u011fi bir kavram. Habermas, bu kavram\u0131, 1962\u2019de Almanca yay\u0131nlanan \u201cKamusal Alan\u0131n Yap\u0131sal D\u00f6n\u00fc\u015f\u00fcm\u00fc\u201d ba\u015fl\u0131kl\u0131 kitab\u0131nda kullanm\u0131\u015f (kitab\u0131n T\u00fcrk\u00e7e \u00e7evirisinin 1997\u2019de ger\u00e7ekle\u015fti\u011fini belirtelim; ve \u2018kamusal alan\u2019 \u00fczerine konu\u015fmaktan \u00f6te, bu kavram \u00fczerinden siyas\u00ee ve hukuk\u00ee sonu\u00e7lar dev\u015firmeye \u00e7al\u0131\u015fanlar\u0131n, b\u0131rakal\u0131m Almanca orijinalini, kitab\u0131n T\u00fcrk\u00e7e \u00e7evirisinden haberdar olup olmad\u0131klar\u0131 sorusunu soral\u0131m.) <\/p>\n
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744 sayfal\u0131k bir derlemeyi bir k\u00f6\u015fe yaz\u0131s\u0131nda \u00f6zetlemek m\u00fcmk\u00fcn de\u011fil. Ancak, aktaraca\u011f\u0131m birka\u00e7 paragraf dahi, T\u00fcrkiye\u2019de y\u00fcr\u00fct\u00fclen \u2018kamusal alan\u2019 tart\u0131\u015fmalar\u0131n\u0131n \u2018bilgi sahibi olmadan yorum sahibi olma\u2019 tarifine denk d\u00fc\u015fen, tamamen keyf\u00ee bir \u00e7izgide ilerledi\u011fini a\u00e7\u0131klamaya herhalde yetecektir. <\/p>\n
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En ba\u015fta, bu kavram\u0131 sosyal bilimler literat\u00fcr\u00fcne kazand\u0131ran Habermas\u2019tan, \u015fu tarifi i\u015fitiyoruz: <\/p>\n
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\u201cKamusal alan kavram\u0131yla, her\u015feyden \u00f6nce, toplumsal ya\u015fam\u0131m\u0131z i\u00e7inde, kamuoyuna benzer bir\u015feyin olu\u015fturulabildi\u011fi bir alan\u0131 kastederiz. Bu alana t\u00fcm yurtta\u015flar\u0131n eri\u015fmesi garanti alt\u0131na al\u0131nm\u0131\u015ft\u0131r. \u00d6zel bireylerin kamusal bir g\u00f6vde olu\u015fturarak topland\u0131klar\u0131 her konu\u015fma durumunda, kamusal alan\u0131n bir par\u00e7as\u0131 varl\u0131k kazanm\u0131\u015f olur. (…) Yurtta\u015flar ancak genel yarara ili\u015fkin meseleler hakk\u0131nda k\u0131s\u0131tlanmam\u0131\u015f bir tarzda, yani toplanma, \u00f6rg\u00fctlenme, kanaatlerini ifade etme ve yay\u0131nlama \u00f6zg\u00fcrl\u00fckleri garantilenmi\u015f olarak tart\u0131\u015fabildiklerinde kamusal bir g\u00f6vde bi\u00e7iminde davranm\u0131\u015f olurlar.\u201d (s. 95) <\/p>\n
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\u201c…Her ne kadar s\u00f6z\u00fcn geli\u015fi olarak devlet otoritesi i\u00e7in kamusal alan\u0131n y\u00fcr\u00fct\u00fcc\u00fcs\u00fc deniyor olsa da, devlet asl\u0131nda kamusal alan\u0131n bir par\u00e7as\u0131 de\u011fildir. Ku\u015fkusuz, devlet otoritesi genellikle \u2018kamu\u2019 otoritesi olarak ele al\u0131n\u0131r; ama bu kabul, kamusal alan\u0131n \u00f6zelli\u011finden, yani devletin t\u00fcm yurtta\u015flar\u0131n\u0131n selametiyle ilgilenmesi g\u00f6revinden t\u00fcretilmi\u015ftir.\u201d (s. 9596) <\/p>\n
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Ve burada, bir a\u00e7\u0131klay\u0131c\u0131 dipnotu da aktaral\u0131m: <\/p>\n
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\u201cG\u00fcndelik dildeki rastgele kullan\u0131m\u0131ndan dolay\u0131 \u00f6yle zannetsek de, devlet ve kamusal alan birbiriyle \u00f6rt\u00fc\u015fmezler. Tam da tersine, birbiriyle has\u0131mlar olarak kar\u015f\u0131 kar\u015f\u0131ya gelirler. Habermas, antik \u00e7a\u011flar\u0131n \u2018\u00f6zel\u2019 diye alg\u0131lad\u0131\u011f\u0131 alan\u0131, yani fikirlerin devlet d\u0131\u015f\u0131nda geli\u015ftirildi\u011fi alan\u0131 \u2018kamusal\u2019 diye tan\u0131mlar.\u201d (s. 9596) <\/p>\n
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Bilim d\u00fcnyas\u0131na bu kavram\u0131 kazand\u0131ran Habermas\u2019\u0131n getirdi\u011fi bu tarifin T\u00fcrkiye\u2019deki kimi muktedirlerin \u2018kamusal alan\u2019 tarifinin ne kadar uza\u011f\u0131na d\u00fc\u015ft\u00fc\u011f\u00fc; ve bu \u2018yerli\u2019 kullan\u0131ma g\u00f6re ne kadar da \u2018\u00f6zg\u00fcrl\u00fck\u00e7\u00fc\u2019 bir \u00e7izgide durdu\u011fu a\u015fik\u00e2r. <\/p>\n
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Ama, kitab\u0131n ilerleyen sayfalar\u0131ndan \u00f6\u011freniyoruz ki, Habermas\u2019\u0131n bu kavramla\u015ft\u0131rmas\u0131, bir dizi sosyal bilimci taraf\u0131ndan ele\u015ftirilmi\u015f. Neden? Farkl\u0131 fikirlerin kendini ifadesine yeterince imk\u00e2n tan\u0131mad\u0131\u011f\u0131, yani yeterince \u2018\u00f6zg\u00fcr\u2019 bulunmad\u0131\u011f\u0131 i\u00e7in! Ki, bu ele\u015ftiriler \u00e7er\u00e7evesinde, ilerleyen ony\u0131llarda, \u2018alternatif\u2019 ya da \u2018kar\u015f\u0131t\u2019 kamusal alanlar\u2019 gibi; \u00e7oklu kamusal alan gibi kavramlar geli\u015ftirilmi\u015f. <\/p>\n
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Habermas\u2019a bu noktada ele\u015ftiri getiren isimlerden Nancy Fraser\u2019\u0131n \u015fu ifadeleri dikkate de\u011fer: <\/p>\n
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\u201cK\u0131sacas\u0131, kamusal alan devlet de\u011fildir; aksine, devleti dengeleyen bir kar\u015f\u0131a\u011f\u0131rl\u0131k olu\u015fturma i\u015flevi g\u00f6rebilecek olan ve gayriresm\u00ee olarak harekete ge\u00e7irilmi\u015f h\u00fck\u00fbmetd\u0131\u015f\u0131 s\u00f6ylemsel fikirler g\u00f6vdesidir.\u201d (s. 129) <\/p>\n
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\u201cKamusal alanlar, yaln\u0131zca s\u00f6ylemsel fikirlerin olu\u015fum ortamlar\u0131 de\u011fil, ama ayn\u0131 zamanda toplumsal kimliklerin olu\u015fum ve ger\u00e7ekle\u015fme alanlar\u0131d\u0131r. Bu, kat\u0131l\u0131m ediminin sadece ifade tarz\u0131 a\u00e7\u0131s\u0131ndan n\u00f6tr i\u00e7erikli \u00f6nermeler ileri s\u00fcrebilmekten ibaret bir mesele olmad\u0131\u011f\u0131 anlam\u0131na gelir. Tersine, kat\u0131l\u0131m, \u2018kendi sesinle\u2019 konu\u015fabilmek, dolay\u0131s\u0131yla da kendi k\u00fclt\u00fcrel kimli\u011fini kendi deyi\u015f ve \u00fcslubunu kullanarak ayn\u0131 anda hem olu\u015fturup hem de ifade etmek demektir. (…) Bundan \u00e7\u0131kan sonu\u00e7, e\u015fitlik\u00e7i, \u00e7okk\u00fclt\u00fcrl\u00fc toplumlardaki kamusal ya\u015fam\u0131n sadece tekil ve kapsay\u0131c\u0131 bir kamusal alandan ibaret olamayaca\u011f\u0131d\u0131r. (…) Bu t\u00fcr bir toplum, tan\u0131m\u0131 gere\u011fi, kamular \u00e7oklu\u011funu i\u00e7ermek zorundad\u0131r.\u201d (s. 120121) <\/p>\n
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Do\u00e7. Dr. Meral \u00d6zbek\u2019in edit\u00f6rl\u00fc\u011f\u00fcnde ger\u00e7ekle\u015fen 744 sayfal\u0131k Kamusal Alan derlemesi, bundan daha fazlas\u0131n\u0131 da s\u00f6yl\u00fcyor. <\/p>\n
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Umar\u0131m, bu konu \u00fczerinde \u2018konu\u015fmak\u2019tan \u00f6te, haklar\u0131 ve \u00f6zg\u00fcrl\u00fckleri ketmeden uygulamalar\u0131n\u0131 bu kavram \u00fczerine dayand\u0131rmaya \u00e7al\u0131\u015fan asker\u00ee ve sivil b\u00fcrokrasi bu kitab\u0131 bir par\u00e7a okuma imk\u00e2n\u0131 bulur da en az\u0131ndan \u2018yutkunarak\u2019 konu\u015fma al\u0131\u015fkanl\u0131\u011f\u0131 edinirler. <\/p>\n
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Ve umar\u0131m, say\u0131n ba\u015fbakan\u0131n \u2018kitap \u00f6zetleyen\u2019 dan\u0131\u015fmanlar\u0131 bu kitab\u0131n bir \u00f6zetini kendisine sunarlar da, \u2018ba\u015f\u00f6rt\u00fcs\u00fc\u2019 konusu gibi milyonlar\u0131n \u2018kamusal alan\u2019 kavram\u0131n\u0131n suiistimali e\u015fli\u011finde do\u011frudan ve dolayl\u0131 bi\u00e7imde ma\u011fdur edildi\u011fi bir konuda bundan b\u00f6yle \u2018yutkunmadan\u2019 konu\u015fur.<\/p>\n
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\u00a9\u00a02021 karakalem.net, Metin Karaba\u015fo\u011flu<\/p>\n
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15.05.2005 YAKIN ZAMAN \u00f6nce, T\u00fcrk\u00e7e\u2019de \u2018kamusal alan\u2019 \u00fczerine en kapsaml\u0131 \u00e7al\u0131\u015fma niteli\u011fi ta\u015f\u0131yan bir derleme yay\u0131nland\u0131. Do\u00e7. Dr. Meral \u00d6zbek\u2019in edit\u00f6rl\u00fc\u011f\u00fcn\u00fc y\u00fcr\u00fctt\u00fc\u011f\u00fc ve her b\u00f6l\u00fcm\u00fcn ba\u015f\u0131na yazd\u0131\u011f\u0131 a\u00e7\u0131klay\u0131c\u0131 makalelerle birle\u015ftirdi\u011fi kitap, Hil Yay\u0131n taraf\u0131ndan yay\u0131nland\u0131 ve Kamusal Alan ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yor. 744 sayfal\u0131k bu derleme sol bir perspektifle ger\u00e7ekle\u015fti\u011fi i\u00e7in, \u00fclkemizde \u2018kamusal alan\u2019 kavram\u0131n\u0131n en ziyade […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[132],"class_list":["post-83525","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n