{"id":17770,"date":"2025-08-01T13:24:36","date_gmt":"2025-08-01T13:24:36","guid":{"rendered":"https:\/\/research.ddev.site\/?p=17770"},"modified":"2025-08-04T13:33:04","modified_gmt":"2025-08-04T13:33:04","slug":"mehmed-akif-ersoy-necip-fazil-kisakurek-ve-sezai-karakocun-eserlerinde-cografya-tarih-medeniyet-dusuncesi","status":"publish","type":"post","link":"https:\/\/rc.hku.edu.tr\/kimam\/mehmed-akif-ersoy-necip-fazil-kisakurek-ve-sezai-karakocun-eserlerinde-cografya-tarih-medeniyet-dusuncesi\/","title":{"rendered":"Mehmed \u00c2kif Ersoy, Necip Faz\u0131l K\u0131sak\u00fcrek ve Sezai Karako\u00e7’un Eserlerinde Co\u011frafya, Tarih, Medeniyet D\u00fc\u015f\u00fcncesi"},"content":{"rendered":"

Tez K\u00fcnyesi<\/strong><\/h3>\n
\n

Tez No:<\/strong> 459977
\nTez T\u00fcr\u00fc:<\/strong> Doktora<\/p>\n

Ba\u015fl\u0131k:<\/strong> Mehmed \u00c2kif Ersoy, Necip Faz\u0131l K\u0131sak\u00fcrek ve Sezai Karako\u00e7’un Eserlerinde Co\u011frafya, Tarih, Medeniyet D\u00fc\u015f\u00fcncesi
\nYazar:<\/strong> Mesut Ko\u00e7ak
\nDan\u0131\u015fman:<\/strong> Prof Dr M. Fatih And\u0131
\nYer Bilgisi:<\/strong> Fatih Sultan Mehmet Vak\u0131f \u00dcniversitesi \/ Sosyal Bilimler Enstit\u00fcs\u00fc \/ T\u00fcrk Dili ve Edebiyat\u0131 Ana Bilim Dal\u0131
\nKonu:<\/strong> T\u00fcrk Dili ve Edebiyat\u0131<\/p>\n

\n

T\u00fcrkiye\u2019de Tanzimat devriyle ba\u015flay\u0131p Cumhuriyet devriyle daha ileri bir a\u015famaya ta\u015f\u0131nan Bat\u0131l\u0131la\u015fma\/modernle\u015fme hareketi, gelenek-modernite \u00e7at\u0131\u015fmas\u0131n\u0131 da daima yede\u011finde ta\u015f\u0131m\u0131\u015ft\u0131r. Ge\u00e7mi\u015fle gelecek aras\u0131ndaki s\u00fcreklili\u011fin sa\u011flanmas\u0131 ve toplumsal yap\u0131y\u0131 olu\u015fturan inan\u00e7, d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ve bunlar\u0131n somut kurumsal olu\u015fumlar\u0131n\u0131n korunup devam ettirilmesi anlam\u0131na gelen gelenek olgusuyla \u00e7at\u0131\u015fma, toplumsal bir k\u0131r\u0131lmayla birlikte bir kimlik sorununu da beraberinde getirmi\u015ftir.<\/p>\n

Tanzimat d\u00f6neminden itibaren olu\u015fan s\u00fcre\u00e7te birbirinden farkl\u0131 edebi ve entelekt\u00fcel tutumlar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bunlar aras\u0131nda en g\u00fc\u00e7l\u00fc olan\u0131n Mehmed \u00c2kif Ersoy, Necip Faz\u0131l K\u0131sak\u00fcrek ve Sezai Karako\u00e7 taraf\u0131ndan temsil edilen \u00e7izgi oldu\u011fu s\u00f6ylenebilir. Aralar\u0131nda hemen hemen birer nesil fark olan bu \u00fc\u00e7 ismin ya\u015fad\u0131klar\u0131 d\u00f6nemlerin sosyal ve psikolojik \u015fartlar\u0131 birbirinden farkl\u0131d\u0131r. Bu farkl\u0131l\u0131k onlar\u0131n duygu ve d\u00fc\u015f\u00fcncelerine de yans\u0131r. Bir\u00e7ok ara\u015ft\u0131rmac\u0131 taraf\u0131ndan her ne kadar ayn\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn ve idealin temsilcileri olarak g\u00f6r\u00fclseler, \u201c\u0130slamc\u0131\u201d olarak nitelenseler de derinlemesine yap\u0131lan mukayeseli bir incelemede tarihe, co\u011frafyaya ve medeniyete dair bir\u00e7ok konuda farkl\u0131 y\u00f6nlerinin benzer y\u00f6nleri kadar, hatta daha fazla oldu\u011fu g\u00f6r\u00fcl\u00fcr. Ba\u015fka bir deyi\u015fle \u0130slam inanc\u0131na sahip olma ve \u0130slam kimli\u011fini savunma \u00fcst \u00e7at\u0131s\u0131ndaki ortakl\u0131k ve s\u00fcreklilik, bu inanc\u0131n ve kimli\u011fin sosyal, siyasal, ekonomik, k\u00fclt\u00fcrel v.s. alanlarda ya\u015famas\u0131n\u0131n yolu ve y\u00f6ntemi s\u00f6z konusu oldu\u011funda zaman zaman yerini farkl\u0131 duygu, d\u00fc\u015f\u00fcnce ve hassasiyetlere b\u0131rak\u0131r. Bu, topyek\u00fbn bir farkl\u0131l\u0131k olmasa da bir kimli\u011fin yap\u0131ta\u015flar\u0131 olan co\u011frafya, tarih ve medeniyet anlay\u0131\u015flar\u0131ndaki s\u00fcreklilik g\u00f6r\u00fcnt\u00fcs\u00fcn\u00fcn\/inanc\u0131n\u0131n gerisinde dikkate de\u011fer bir \u00e7okseslili\u011fin varl\u0131\u011f\u0131n\u0131 ispat etmeye yetecek zenginliktedir.<\/p>\n

\u00dc\u00e7 isim de Orta Do\u011fu, Afrika ve Asya co\u011frafyalar\u0131n\u0131 \u00f6nceler. Balkan co\u011frafyas\u0131 ise \u00fc\u00e7 ismin de de\u011findi\u011fi fakat \u00f6nceleme ve \u00f6nem verme noktas\u0131nda farkl\u0131l\u0131klar\u0131n\u0131n bulundu\u011fu co\u011frafyad\u0131r. Bat\u0131 co\u011frafyas\u0131n\u0131n da yabanc\u0131 olunan ve herhangi bir aidiyet ba\u011f\u0131 kurulamayan co\u011frafya oldu\u011fu g\u00f6r\u00fcl\u00fcr. \u0130klimine, do\u011fas\u0131na, topografyas\u0131na ve insanlar\u0131na dair g\u00f6r\u00fc\u015fler s\u0131n\u0131rl\u0131d\u0131r.<\/p>\n

Do\u011fu co\u011frafyas\u0131 aidiyet kurulan co\u011frafyad\u0131r her \u00fc\u00e7 isimde de. Bunun sebebi do\u011fu co\u011frafyas\u0131n\u0131n \u0130slam dininin do\u011fu\u015f ve yay\u0131l\u0131\u015f merkezi olmas\u0131d\u0131r b\u00fcy\u00fck \u00f6l\u00e7\u00fcde. Orta Do\u011fu, Afrika ve Asya\u2019n\u0131n as\u0131rlarca Osmanl\u0131 topra\u011f\u0131 olarak kalmas\u0131, bu co\u011frafyalarla \u00f6zellikle sosyal ve k\u00fclt\u00fcrel ba\u011flar\u0131n k\u00f6klerinin derinlerde olmas\u0131 da bu aidiyette \u00f6nemli bir etkendir. Cumhuriyet elitlerinin 1920\u2019lerden itibaren ilgi ve alakalar\u0131n\u0131 keskin bir \u015fekilde Bat\u0131\u2019ya \u00e7evirme tutumlar\u0131 1980\u2019lere kadar Orta Do\u011fu, Afrika ve Asya co\u011frafyalara d\u00f6n\u00fck aktif politikalar \u00fcretilmemesi gibi hususlar, muhalif bir tav\u0131r ve kimliksel aidiyet reaksiyonu olarak etkili olmu\u015ftur.<\/p>\n

Mehmed \u00c2kif\u2019in bu co\u011frafyalara \u201c\u0130slam milleti\u201dnin birli\u011fi, b\u00fct\u00fcnl\u00fc\u011f\u00fc ve tarihsel ba\u011f zaviyesinden bakt\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Ecdat topra\u011f\u0131n\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc koruma, tarihin \u015fanl\u0131 zamanlar\u0131ndaki co\u011frafyaya yeniden kavu\u015fma iste\u011fidir onda bask\u0131n olan. Co\u011frafyan\u0131n trajedisini \u00f6n plana \u00e7\u0131kar\u0131r. Bu trajediyi ger\u00e7ek\u00e7i bir g\u00f6zle tasvir ve duygusal bir dille ifade etme tavr\u0131 h\u00e2kimdir. Balkanlar, Orta Do\u011fu, Afrika, Kafkaslar, Asya \u201c\u0130slam milleti\u201dnin can \u00e7eki\u015fti\u011fi co\u011frafyalard\u0131r. Bu co\u011frafyalardaki kay\u0131plar, yokluklar, yoksunluklar ve bunlar\u0131n alt\u0131nda yatan sebepler onun oda\u011f\u0131d\u0131r. Bu co\u011frafyalarda g\u00f6rd\u00fc\u011f\u00fc eksiklikler ise birlik, dirlik, d\u00fczenlilik, gayret, \u00e7al\u0131\u015fma, \u0130slam\u2019\u0131 do\u011fru anlama ve ya\u015famad\u0131r. Bunlar oldu\u011fu takdirde co\u011frafya eski zamanlar\u0131ndaki canl\u0131l\u0131\u011fa kavu\u015fabilecektir. Bu ba\u011flamda onun co\u011frafyaya bak\u0131\u015f\u0131nda h\u00e2l ve tarihin i\u00e7 i\u00e7e oldu\u011fu g\u00f6r\u00fcl\u00fcr. Co\u011frafyan\u0131n h\u00e2linden, co\u011frafyan\u0131n tarihine s\u0131\u011f\u0131n\u0131r. Mukayeseler yapar. Yurdunu kaybetmenin korkusu, tela\u015f\u0131, acelecili\u011fi ve \u00e7\u0131\u011fl\u0131\u011f\u0131 yans\u0131r yazd\u0131klar\u0131na.<\/p>\n

Necip Faz\u0131l\u2019da ise \u201cB\u00fcy\u00fck Do\u011fu\u201d ideali ile belirir genel olarak do\u011fu co\u011frafyas\u0131na bak\u0131\u015f. Ancak onda tarihi ya da ideal bir \u00e7er\u00e7eve somut olarak \u00e7izilmez. \u00d6ncelik Anadolu\u2019dad\u0131r ve merkez daima Anadolu olarak g\u00f6r\u00fcl\u00fcr. Afrika\u2019da, Asya\u2019da ve Orta Do\u011fu\u2019da kurulan devletleri \u201cruh yoksunlu\u011fu\u201d bak\u0131m\u0131ndan ele\u015ftirir. Mehmed \u00c2kif\u2019teki net ve ko\u015fulsuz ba\u011fdan farkl\u0131, sorgulay\u0131c\u0131 ve politik bir bak\u0131\u015f vard\u0131r bu co\u011frafyalara. Ayr\u0131ca Mehmed \u00c2kif\u2019te ve Sezai Karako\u00e7\u2019ta aidiyet ba\u011f\u0131n\u0131n \u00f6nemli bir par\u00e7as\u0131 olan Balkan co\u011frafyas\u0131n\u0131n onda genel olarak olumsuz \u00e7a\u011fr\u0131\u015f\u0131mlarla belirmesi de dikkate de\u011fer bir ayr\u0131nt\u0131d\u0131r. Necip Faz\u0131l\u2019\u0131n \u00e7ocuklu\u011funun Birinci D\u00fcnya Sava\u015f\u0131 y\u0131llar\u0131na, ilk gen\u00e7lik y\u0131llar\u0131n\u0131n \u0130stiklal Sava\u015f\u0131 y\u0131llar\u0131na tekab\u00fcl etti\u011fi, Cumhuriyet kuruldu\u011funda on dokuz ya\u015f\u0131nda bir gen\u00e7 oldu\u011fu d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde onun Anadolu\u2019yu \u00f6nceleme, merkeze Anadolu\u2019yu koyma ve T\u00fcrkiye\u2019nin s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131ndaki co\u011frafyalara sorgulay\u0131c\u0131 yakla\u015fma tavr\u0131n\u0131n sebebi daha net anla\u015f\u0131labilir. 1960\u2019lardan itibaren t\u0131rmanan K\u0131br\u0131s sorununa da T\u00fcrkiye\u2019nin m\u00fcdahalesine kar\u015f\u0131 durmas\u0131n\u0131n sebebi de korumac\u0131l\u0131\u011fa dayanan bu politik tavr\u0131 olsa gerektir. \u201cDo\u011fsun B\u00dcY\u00dcK DO\u011eU, benden do\u011farak!\u201d ifadesinin arkas\u0131ndaki psikoloji de bu olsa gerektir. \u00d6nce Anadolu imar edilip g\u00fc\u00e7lendirilecektir ki, \u201cB\u00fcy\u00fck Do\u011fu\u201d bir ideal olarak ger\u00e7ekle\u015febilsin.<\/p>\n

Sezai Karako\u00e7 ise her ne kadar \u00f6nceki iki isimden izler ve benzerlikler ta\u015f\u0131sa da Afrika, Asya, Orta Do\u011fu, Balkan ve hatta Avrupa co\u011frafyalar\u0131na medeniyet merkezli bir bak\u0131\u015f\u0131 oldu\u011fu g\u00f6r\u00fcl\u00fcr. \u00d6zelde \u0130slam medeniyetinin, genelde kadim medeniyetlerin ye\u015ferdi\u011fi ve k\u00f6k sald\u0131\u011f\u0131, gelecekte de insanl\u0131\u011f\u0131n umudu olacak \u0130slam medeniyetinin yeniden dirilece\u011fi co\u011frafyalard\u0131r buralar. Bu tarihi s\u00fcreklilikte Orta Do\u011fu ve Asya ge\u00e7mi\u015fin birikimine, Afrika ise gelece\u011fin b\u00fcy\u00fck potansiyeline sahip co\u011frafyalar olarak g\u00f6ze \u00e7arpar. Balkan co\u011frafyas\u0131 \u0130slam medeniyetinin son b\u00fcy\u00fck temsilcisi Osmanl\u0131 Devleti\u2019nin izlerinin ve haf\u0131zas\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 \u00f6nemli bir co\u011frafyad\u0131r onda. Ayr\u0131ca End\u00fcl\u00fcs medeniyetinin tarihi co\u011frafyas\u0131na da at\u0131flar ve g\u00f6ndermeler dikkat \u00e7eker. Bu ba\u011flamda Asya, Orta Do\u011fu, Afrika, Balkan ve G\u00fcneybat\u0131 Avrupa co\u011frafyalar\u0131n\u0131 i\u00e7ine alan bir \u00e7izgiyi ideal medeniyet co\u011frafyas\u0131 olarak ortaya koyar. Bu ba\u011flamda onda bu co\u011frafyalara bak\u0131\u015f ne sadece \u0130slam milletinin birli\u011fine ve tarihin \u015fanl\u0131 sayfalar\u0131ndaki b\u00fcy\u00fckl\u00fc\u011fe ne de korumac\u0131 ve politik hesaplara indirgenebilir. Nitekim ayn\u0131 d\u00f6nemlerde K\u0131br\u0131s\u2019a dair d\u00fc\u015f\u00fcnceleri birbirinden \u00e7ok farkl\u0131d\u0131r. Orta Do\u011fu ve Afrika \u00fclkelerine bak\u0131\u015flar\u0131nda da \u00f6nemli farklar vard\u0131r. Zira onda b\u00fct\u00fcn bu bak\u0131\u015flar\u0131 da hesaba d\u00e2hil eden ge\u00e7mi\u015f, h\u00e2l ve gelecek \u00e7izgisinde tarihten ve medeniyetten ba\u011f\u0131ms\u0131z ol(a)mayan bir co\u011frafya g\u00f6r\u00fc\u015f\u00fc vard\u0131r. Bu g\u00f6r\u00fc\u015fte co\u011frafya tabiat\u0131yla, topografyas\u0131yla, tarihiyle, k\u00fclt\u00fcr\u00fcyle ve insan\u0131yla birbirinden ayr\u0131lmaz bir b\u00fct\u00fcn olarak de\u011ferlendirilir. Bu de\u011ferlendirmenin merkezinde Orta Do\u011fu; ge\u00e7mi\u015fi in\u015fa etmi\u015f, akt\u00fcelin imtihan\u0131ndan ge\u00e7mekte olan ve gelece\u011fe ilham verecek co\u011frafya olarak \u00f6n plana \u00e7\u0131kar.<\/p>\n

Tezin tamam\u0131n\u0131 okumak i\u00e7in buraya\u00a0t\u0131klay\u0131n\u0131z<\/a><\/p>\n

Bu tez \u00e7al\u0131\u015fmas\u0131na ula\u015fmak i\u00e7in\u00a0Ulusal Tez Merkezi<\/a>\u00a0platformunu kullanabilirsiniz.<\/p>\n

\n","protected":false},"excerpt":{"rendered":"

Tez K\u00fcnyesi Tez No: 459977 Tez T\u00fcr\u00fc: Doktora Ba\u015fl\u0131k: Mehmed \u00c2kif Ersoy, Necip Faz\u0131l K\u0131sak\u00fcrek ve Sezai Karako\u00e7’un Eserlerinde Co\u011frafya, Tarih, Medeniyet D\u00fc\u015f\u00fcncesi Yazar:\u2026<\/p>\n","protected":false},"author":0,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[91],"tags":[],"class_list":["post-17770","post","type-post","status-publish","format-standard","hentry","category-tezler"],"acf":[],"_links":{"self":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/posts\/17770","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/types\/post"}],"replies":[{"embeddable":true,"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/comments?post=17770"}],"version-history":[{"count":0,"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/posts\/17770\/revisions"}],"wp:attachment":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/media?parent=17770"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/categories?post=17770"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/tags?post=17770"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}