{"id":3020,"date":"2021-10-28T14:47:50","date_gmt":"2021-10-28T11:47:50","guid":{"rendered":"https:\/\/destekdukkan.com\/blog\/?p=3020"},"modified":"2021-10-28T14:50:05","modified_gmt":"2021-10-28T11:50:05","slug":"anlam-ve-gezinti","status":"publish","type":"post","link":"https:\/\/destekdukkan.com\/blog\/anlam-ve-gezinti","title":{"rendered":"Anlam ve gezinti"},"content":{"rendered":"\n

\u201cGer\u00e7ek okur bir metnin gizini, metnin bo\u015flu\u011funu anlayan okurdur.\u201d<\/em><\/p>

Umberto Eco<\/strong><\/p><\/blockquote>\n\n\n\n

Bu g\u00fcne kadar hemen her disiplinin \u00fczerinde en \u00e7ok konu\u015ftu\u011fu, tart\u0131\u015ft\u0131\u011f\u0131 konulardan birisi de \u201canlam\u201d kavram\u0131 olsa gerek. Anlam bilgisi de \u201cdil ile d\u00fc\u015f\u00fcnce aras\u0131ndaki\u201d bir organizasyondur. Bu yap\u0131\u00adn\u0131n i\u015fleyi\u015fi ise sadece \u201canla\u015f\u0131labilirli\u011fe\u201d <\/em>indirgenemez. Dil ile d\u00fc\u015f\u00fcn\u00adce aras\u0131nda ger\u00e7ekle\u015fen dinamik i\u015fleyi\u015fin sonu\u00e7lar\u0131 da ki\u015fiden ki\u015fi\u00adye de\u011fi\u015fiklik g\u00f6sterir \u00e7o\u011fu zaman. Alg\u0131lay\u0131c\u0131s\u0131n\u0131n e\u011fitim durumu\u00adna, duygu durumuna, k\u00fclt\u00fcr durumuna, i\u00e7ine do\u011fdu\u011fu co\u011frafyaya hatta cinsiyetine g\u00f6re anlam \u00e7o\u011fal\u0131r ya da azal\u0131r. Hatta alg\u0131lay\u0131c\u0131n\u0131n imgelem d\u00fcnyas\u0131nda \u00e7oklu \u00e7a\u011fr\u0131\u015f\u0131m yaratmas\u0131 da s\u0131k g\u00f6r\u00fcl\u00fcr.<\/p>\n\n\n\n

Kurmaca metinlerde de, anlam sadece anla\u015f\u0131labilirlikle s\u0131n\u0131rl\u0131 de\u011fildir. Bir yan\u0131yla metni olu\u015fturan anlam <\/em>hik\u00e2ye boyunca s\u00fc\u00adrerken, yan anlamlar, mecazlar, benzetmeler, e\u011fretilmeler, aktar\u00admalar, ironiler metin i\u00e7inde kendisine yer bulur. \u00c7ok anlaml\u0131, z\u0131t anlaml\u0131, alt anlaml\u0131, soyut anlaml\u0131, anlam daralmas\u0131 ya da geni\u015flemesi olan, ba\u015fka anlamlara ge\u00e7i\u015fler g\u00f6r\u00fcl\u00fcr yap\u0131tta. B\u00fc\u00adt\u00fcn bunlar\u0131n yaratt\u0131\u011f\u0131 duygu de\u011feri de metne d\u00e2hil olur. \u00dcstelik bu duygu durumunun iki \u00f6znesi vard\u0131r; yazar ve okur. Yazar\u0131n metni kurarken pe\u015finde oldu\u011fu anlam aray\u0131\u015f\u0131ndaki ser\u00fcveni \u00e7ok par\u00e7al\u0131, s\u00fcrprizlerle doluyken, okurun duygu durumu sadece metnin yol g\u00f6stericili\u011finde \u015fekillenir. S\u0131k\u0131 s\u0131k\u0131ya planlanm\u0131\u015f ve ideolojik kesinlemeyle \u00e7evrilmi\u015f bir kurguya odaklanmam\u0131\u015fsa yazar, anlam\u0131 da yazarken aray\u0131p bulur. Okur ise kurulmu\u015f anla\u00adma odaklan\u0131r; ya i\u00e7selle\u015ftirir ya da o anlamdan uzakla\u015f\u0131r.<\/p>\n\n\n\n

\u0130nsan\u0131n anlam aray\u0131\u015f\u0131 \u00fczerinden binlerce y\u0131ld\u0131r s\u00fcrd\u00fcrd\u00fc\u011f\u00fc \u00e7a\u00adt\u0131\u015f\u0131kl\u0131 y\u00f6nelmelerin merkezini iki noktada toplayabiliriz: Tanr\u0131yla Anlam ve \u0130nsanla Anlam<\/em>. Anlam\u0131 tanr\u0131da ya da insanda bulmak. \u00d6yleyse insan hangisini tercih ederse etsin hayat\u0131n anlam\u0131n\u0131 kur\u00admak ve hayata tahamm\u00fcl etmek i\u00e7in, kendi varl\u0131\u011f\u0131n\u0131 da ba\u011flamak durumundad\u0131r. Bunun i\u00e7in de, bir yap\u0131t-bir eser yaratarak varl\u0131\u00ad\u011f\u0131yla, anlam varl\u0131\u011f\u0131 <\/em>aras\u0131nda ili\u015fki kurar. Bu da tek ba\u015f\u0131na yeterli olmaz; \u00e7\u00fcnk\u00fc varl\u0131k ayn\u0131 zamanda sosyal bir olguya evrilmi\u015ftir, bu nedenle de ya\u015fam\u0131yla etkile\u015fim aras\u0131na mutlaka farkl\u0131 insanlar, k\u00fclt\u00fcrler, de\u011ferler olur. Bu onun toplumsalla\u015fmas\u0131d\u0131r ayn\u0131 zaman\u00adda. Anlam katman\u0131nda tutunmaya \u00e7al\u0131\u015fan insan\u0131n bir de ya\u015fana\u00adcaklara kar\u015f\u0131 tav\u0131r geli\u015ftirmesi gerekir.<\/p>\n\n\n\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi anlam aray\u0131\u015f\u0131 evrim ge\u00e7irmektedir. Her d\u00f6\u00adnemin kendine \u00f6zg\u00fc olan sorgulamas\u0131 nedeniyle de yazar tek bir i\u00e7erik ve bi\u00e7imle hareket edemez, de\u011fi\u015fimlerin, d\u00f6n\u00fc\u015f\u00fcmlerin izleyicisi olmak zorundad\u0131r. \u0130deolojisine, \u00f6n kabullerine, i\u00e7inden geldi\u011fi ahlak kurallar\u0131na, geleneklere ya da yasalar\u0131n belirledi\u011fi s\u0131n\u0131rlara kurban edece\u011fi bak\u0131\u015f bi\u00e7imi, onu giderek tutucula\u015ft\u0131r\u0131p gericile\u015ftirecektir. Bu nedenle yazar, \u00e7a\u011f\u0131n de\u011fi\u015fen de\u011ferlerini okuma konusunda \u00f6nc\u00fc olmak durumundad\u0131r.<\/p>\n\n\n\n

\u00d6yle g\u00f6z\u00fck\u00fcyor ki metinler daha da esnek bir yap\u0131ya b\u00fcr\u00fcnecek, melezle\u015fecek ve bir karnavala d\u00f6n\u00fc\u015fecektir. Ona do\u011frudan ideolo\u00adjik bir dil ile m\u00fcdahale etmek zorla\u015facak, katmanlar aras\u0131ndaki et\u00adkile\u015fim buna izin vermeyecektir. Yazar\u0131n, yarat\u0131m s\u00fcreciyle birlikte metnin olu\u015fumunda rol alan Co\u015fku evresi, Dilsel denetim evresi, Be\u011fenisel evre, Bi\u00e7imsel evre, Vicdani evre ve D\u00fc\u015f g\u00fcc\u00fc<\/strong> hi\u00e7 bir ko\u00ad\u015fulda tek bir bak\u0131\u015f a\u00e7\u0131s\u0131yla s\u0131n\u0131rland\u0131r\u0131lamayacak hale gelmi\u015ftir.<\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

Yazar g\u00fcn\u00fcm\u00fcz\u00fcn anlam katmanlar\u0131 aras\u0131nda dola\u015f\u0131rken s\u0131k\u00adl\u0131kla rastlayaca\u011f\u0131 bilin\u00e7 ak\u0131\u015f\u0131, kendili\u011findenlik, sonu\u00e7suzluk, yer vermemek, indirgemek, soyut d\u0131\u015favurum, olmayan ama olabi\u00adlecek anlamlara, dil ve d\u00fc\u015f\u00fcnce tasar\u0131mlar\u0131na kar\u015f\u0131 da haz\u0131rl\u0131kl\u0131 olmal\u0131d\u0131r. O nedenle g\u00fcn\u00fcm\u00fczde bir metni sadece anlam ve anla\u00ad\u015f\u0131labilirlik \u00fczerinden kurmaya y\u00f6nelmek olduk\u00e7a zay\u0131f bir duru\u015f olacakt\u0131r. \u00c7\u00fcnk\u00fc anla\u015f\u0131labilirlik anlam katman\u0131n\u0131n en eski ve ge\u00adleneksel halkas\u0131d\u0131r. Ya\u015fam anla\u015f\u0131labilirli\u011fin \u00fczerine olduk\u00e7a yeni \u015feyler ekledi ve bunlar\u0131n \u00e7o\u011fu \u201canla\u015f\u0131labilirlikle\u201d anla\u015f\u0131lamayan \u015feylerdir. Bu varl\u0131\u011f\u0131n\u0131 sezdi\u011fimiz, geli\u015fini hissetti\u011fimiz ama an\u00adlamland\u0131ramad\u0131\u011f\u0131m\u0131z \u015feyler kar\u015f\u0131s\u0131nda mek\u00e2n ve zamandan ko\u00adpuk metinlere de daha s\u0131k rastlayaca\u011f\u0131z.<\/p>\n\n\n\n

Don Ki\u015fot<\/a> <\/strong>(Don Quijote) 1605 y\u0131l\u0131nda yay\u0131mland\u0131\u011f\u0131nda, onu d\u00f6nemindeki romanlardan farkl\u0131 k\u0131lan bir\u00e7ok \u00f6zelli\u011fi vard\u0131. En \u00f6nemli \u00f6zelli\u011fi ise ku\u015fkusuz anlat\u0131c\u0131n\u0131n ya da yazar\u0131n metinde ser\u00adbest sal\u0131n\u0131ml\u0131 bir kurguya y\u00f6nelmesidir. Rastlant\u0131lar, ironi ve pa\u00adrodinin s\u0131k\u00e7a kullan\u0131ld\u0131\u011f\u0131 b\u00f6l\u00fcmler, anlat\u0131c\u0131n\u0131n yerle\u015fik ahlak anla\u00ady\u0131\u015f\u0131na kar\u015f\u0131 duru\u015fu, \u015f\u00f6valyeli\u011fin sonunun geldi\u011fini dolayl\u0131 olarak duyumsatmas\u0131, onu topra\u011fa ba\u011flayan iradeden \u00e7\u0131kart\u0131p gezgin bir ki\u015fili\u011fe b\u00fcr\u00fcnd\u00fcrmesi\u2026<\/p>\n\n\n\n

Roman, La Mancha k\u00f6y\u00fcnde ya\u015fayan, ya\u015f\u0131 50\u2019ye yakla\u015fm\u0131\u015f bir Hidalgo<\/em>\u2019nun (\u0130spanyol asilzadeli\u011finin en alt k\u0131sm\u0131n\u0131n temsil edenlere verilen adland\u0131rma), roman\u0131n ba\u015fkahraman\u0131 olarak kurgulanmas\u0131yla ba\u015flar. Bu kahraman\u0131n bir soyad\u0131 yoktur, anlat\u0131c\u0131 bunu okur i\u00e7in gerekli g\u00f6rmez. Yazar, zaman\u0131n b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcn\u00fc \u015f\u00f6valye roman\u0131 okuyan bir ki\u015fi olarak tan\u0131t\u0131r kahraman\u0131n\u0131. Hatta bu durum kahraman\u0131m\u0131z i\u00e7in bir tak\u0131nt\u0131 halindedir. Hem kendi ger\u00e7e\u011fini hem de hayal g\u00fcc\u00fcn\u00fc \u015f\u00f6valyeli\u011fe odaklar. Onun i\u00e7in ar\u00adt\u0131k tek bir ger\u00e7ek vard\u0131r, o da \u015f\u00f6valyelik ger\u00e7ekli\u011fidir. Akl\u0131n\u0131 iyice kaybetti\u011fi bir zamanda, d\u00fcnyan\u0131n en \u00e7\u0131lg\u0131n d\u00fc\u015f\u00fcncelerinden birisi gelir ve hem kendi s\u0131n\u0131f\u0131n\u0131-\u015ferefini y\u00fcceltmek hem de \u00fclkesine hiz\u00admet edebilmek i\u00e7in GEZG\u0130N \u015e\u00d6VALYE olmaya karar verir. Z\u0131rh\u0131\u00adn\u0131 ku\u015fan\u0131p, at\u0131na atlay\u0131p d\u00fcnyay\u0131 dola\u015fmaya karar vermeden \u00f6nce, Orta\u00e7a\u011f\u2019\u0131n asilzadelik duygular\u0131yla b\u00fct\u00fcnle\u015fir ve s\u0131radan \u00e7elimsiz bir beygir olan at\u0131na Rocinante (en \u00f6nde gelen) ad\u0131n\u0131 verir. Yolcu\u00adlu\u011fa \u00e7\u0131kmadan \u00f6nce sekiz g\u00fcn kadar kendine \u00f6zel bir ad bulmak i\u00e7in bekler. Y\u00fcksek soylu erkekler i\u00e7in kullan\u0131lan Don s\u00f6zc\u00fc\u011f\u00fcn\u00fc de \u00f6n ek olarak kendisine yak\u0131\u015ft\u0131r\u0131r. Ger\u00e7ek bir \u015f\u00f6valye olman\u0131n son ad\u0131m\u0131 da bir sevgili bulmakt\u0131r. Onu da kom\u015fu k\u00f6y olan Toboso\u2019dan, Aldonza Lorenzo\u2019yu se\u00e7er. Ama kahraman\u0131m\u0131z bu ismi de de\u011fi\u015fti\u00adrerek ona Tobaso\u2019lu Dulcinea ad\u0131n\u0131 verir. Art\u0131k b\u00fcy\u00fck ser\u00fcvenler i\u00e7in gerekli olan haz\u0131rl\u0131klar yap\u0131lm\u0131\u015f hatta biraz ge\u00e7 bile kal\u0131nm\u0131\u015ft\u0131r. Gecikmesini d\u00fcnya i\u00e7in bir eksiklik olarak g\u00f6rd\u00fc\u011f\u00fcnden, bir yaz s\u0131ca\u011f\u0131nda \u015fafak vakti kimseye g\u00f6r\u00fcnmeden yola \u00e7\u0131kar. Kat edece\u011fi yollar i\u00e7in en k\u00fc\u00e7\u00fck bir d\u00fc\u015f\u00fcncesi, bilgisi ve \u00f6ng\u00f6r\u00fcs\u00fc yoktur. At\u0131 hangi yolu izlerse yolculuk o y\u00f6ne olacakt\u0131r, \u00e7\u00fcnk\u00fc onun i\u00e7in ger\u00ad\u00e7ek bir gezginlik ya da ser\u00fcven rastlant\u0131larda olu\u015fur.<\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Roman \u00e7oklu anlam katmanlar\u0131yla, bir yandan zaferleri bir yandan yenilgileri i\u00e7 i\u00e7 anlatarak mutlak zaferin olamayaca\u011f\u0131n\u0131 sezdirir. Kazanmak ve kaybetmenin bir denge oldu\u011funu dolayl\u0131 olarak s\u00f6yler. Vladimir Nabakov<\/strong>; \u201cDon Quijote\u2019nin d\u00f6v\u00fc\u015flerinde toplam yirmi zafer ve bunu kusursuz bir \u015fekilde dengeleyen yirmi yenilgisi vard\u0131\u201d <\/em>der. Roman boyunca bir mit y\u0131k\u0131c\u0131s\u0131 olarak kulla\u00adn\u0131lan ironi ise, \u015f\u00f6valyeli\u011fin sonunun geldi\u011fini duyumsat\u0131r. Daha\u00ads\u0131, feodalizmin \u00e7\u00f6z\u00fclmeye ba\u015flad\u0131\u011f\u0131n\u0131 alt metin olarak verir. Ayn\u0131 zamanda yeni \u00fcretim tarz\u0131yla birlikte, yeni insan tipinin de \u201cbirey\u201d olaca\u011f\u0131n\u0131, b\u00f6ylelikle ya\u015fam\u0131n bireylerle birlikte bir ser\u00fcvene d\u00f6\u00adn\u00fc\u015fece\u011fini de s\u00f6yler. Bir bak\u0131ma sek\u00fcler edebiyat\u0131n \u00f6n\u00fcn\u00fc a\u00e7an bir romand\u0131r Don Ki\u015fot. \u00d6zellikle de \u015f\u00f6valye ve onun sad\u0131k seyi\u00adsi Sancho Panza\u2019n\u0131n diyaloglar\u0131nda psikolojik s\u00fcre\u00e7ler vard\u0131r. Yol boyunca rastlad\u0131\u011f\u0131 hanc\u0131lar\u0131 \u015f\u00f6valye, fahi\u015feleri hizmet\u00e7i, rahipleri b\u00fcy\u00fcc\u00fc, yel de\u011firmenlerini korkun\u00e7 bir dev olarak g\u00f6ren kahra\u00adman\u0131m\u0131z bir yandan da bunlarla m\u00fccadele eder.<\/p>\n\n\n\n

Cervantes, 17. yy. edebiyat\u0131nda, yeni kurgu anlay\u0131\u015f\u0131n\u0131 <\/em>ba\u015flatm\u0131\u015f yazar olarak, d\u00f6nemin egemen Pikaresk anlat\u0131s\u0131n\u0131 da y\u0131kar. G\u00f6r\u00fcl\u00add\u00fc\u011f\u00fc gibi yeni bir s\u0131\u00e7rama dalgas\u0131 geldi\u011finde, o dalgan\u0131n s\u00fcr\u00fckle\u00adyip ataca\u011f\u0131 yerle\u015fik de\u011ferler olacakt\u0131r. Geleneksel olana kar\u015f\u0131t ya da geleneksel olana hi\u00e7 dokunmadan kendisi i\u00e7in \u00f6rg\u00fcleyece\u011fi bir ya\u015fam bi\u00e7imini \u00f6nerecektir yeni kurgu anlay\u0131\u015f\u0131. B\u00f6yle d\u00f6nemler\u00adde sanat-edebiyat da kendi dinamikleriyle yeni bir estetik kurma aray\u0131\u015f\u0131na girecektir. Geleneksel olan \u201cne oldu\u011fuyla\u201d <\/em>ilgilenirken, yeni olan \u201cne olabilece\u011fine\u201d <\/em>kafa yoracakt\u0131r. \u0130lki, d\u00fcn ile bu g\u00fcn aras\u0131nda bir ba\u011flant\u0131 \u00fczerinden hareket ederken, ikincisi bu g\u00fcn ile yar\u0131n, yar\u0131n ile uzak yar\u0131n aras\u0131nda ba\u011flant\u0131 ve anlam aray\u0131\u015f\u0131n\u00adda olacakt\u0131r. Edebiyata y\u00f6neldi\u011fimiz her an, dil bilimsel bir ya\u00adp\u0131yla kar\u015f\u0131la\u015fmam\u0131z ka\u00e7\u0131n\u0131lmazd\u0131r. Bu nedenle anlat\u0131y\u0131 olu\u015fturan dramatik olgu, ger\u00e7eklik, sezgi ve politik duru\u015f \u201cne anlatt\u0131\u011f\u0131m\u0131z\u0131\u201d, \u201cnas\u0131l anlataca\u011f\u0131m\u0131za\u201d y\u00f6nlendirecektir.<\/p>\n\n\n\n

Olay \u00f6rg\u00fcs\u00fcne ba\u011fl\u0131 kalmadan, daha marjinal bir dili zorun\u00adlu k\u0131lan zamanlar \u00f6nce \u00dctopik metinleri ortaya \u00e7\u0131kard\u0131, sonra bu metinlerin kurmacas\u0131n\u0131n kar\u015f\u0131lamad\u0131\u011f\u0131 yeni sosyo-ekonomik ge\u00adli\u015fmeler Distopik metinleri ortaya \u00e7\u0131kard\u0131. Derken \u015fimdi de ya\u00ad\u015fad\u0131\u011f\u0131m\u0131z \u015fu g\u00fcnler, Apokaliptik metinleri g\u00fcndemimize ta\u015f\u0131d\u0131. Yani k\u0131yamet ve k\u0131yamet sonras\u0131 ortaya \u00e7\u0131kacak olan sanat-ede\u00adbiyat anlay\u0131\u015f\u0131n\u0131, varsay\u0131mlar i\u00e7inde ele alan yeni bir deneysel alan a\u00e7\u0131ld\u0131 \u00f6n\u00fcn\u00fcze…<\/p>\n\n\n\n

Bunlardan bahsediyor olmam\u0131z bile, \u00e7ok katmanl\u0131 bir yaz\u0131n-kurmaca alan\u0131na do\u011frudan i\u015faret ediyor. Bu metinlerde dil ile d\u00fc\u00ad\u015f\u00fcnce aras\u0131nda olu\u015fan yarat\u0131c\u0131l\u0131\u011f\u0131n \u00e7o\u011fu zaman yap\u0131c\u0131 de\u011fil y\u0131k\u0131c\u0131 oldu\u011funu da g\u00f6rece\u011fiz.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ya\u015fam anla\u015f\u0131labilirli\u011fin \u00fczerine olduk\u00e7a yeni \u015feyler ekledi ve bunlar\u0131n \u00e7o\u011fu \u201canla\u015f\u0131labilirlikle\u201d anla\u015f\u0131lamayan \u015feylerdir. Bu varl\u0131\u011f\u0131n\u0131 sezdi\u011fimiz, geli\u015fini hissetti\u011fimiz ama an\u00adlamland\u0131ramad\u0131\u011f\u0131m\u0131z \u015feyler kar\u015f\u0131s\u0131nda mek\u00e2n ve zamandan ko\u00adpuk metinlere de daha s\u0131k rastlayaca\u011f\u0131z.<\/p>\n","protected":false},"author":2,"featured_media":3027,"comment_status":"open","ping_status":"open","sticky":true,"template":"","format":"standard","meta":[],"categories":[4],"tags":[159,160,156,162,158,161],"_links":{"self":[{"href":"https:\/\/destekdukkan.com\/blog\/wp-json\/wp\/v2\/posts\/3020"}],"collection":[{"href":"https:\/\/destekdukkan.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/destekdukkan.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/destekdukkan.com\/blog\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/destekdukkan.com\/blog\/wp-json\/wp\/v2\/comments?post=3020"}],"version-history":[{"count":8,"href":"https:\/\/destekdukkan.com\/blog\/wp-json\/wp\/v2\/posts\/3020\/revisions"}],"predecessor-version":[{"id":3031,"href":"https:\/\/destekdukkan.com\/blog\/wp-json\/wp\/v2\/posts\/3020\/revisions\/3031"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/destekdukkan.com\/blog\/wp-json\/wp\/v2\/media\/3027"}],"wp:attachment":[{"href":"https:\/\/destekdukkan.com\/blog\/wp-json\/wp\/v2\/media?parent=3020"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/destekdukkan.com\/blog\/wp-json\/wp\/v2\/categories?post=3020"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/destekdukkan.com\/blog\/wp-json\/wp\/v2\/tags?post=3020"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}