![\"\"](\"https:\/\/i.hizliresim.com\/7rjcec0.jpg\")
Jacques Cauvin’in “Tanr\u0131lar\u0131n Do\u011fu\u015fu, Tar\u0131m\u0131n Do\u011fu\u015fu” adl\u0131 eseri, Neolitik Devrim\u2019in nedenleri ve ko\u015fullar\u0131 \u00fczerine yaz\u0131lm\u0131\u015f, klasikle\u015fmi\u015f ve geleneksel materyalist yakla\u015f\u0131mlara k\u00f6kten meydan okuyan, \u00e7\u0131\u011f\u0131r a\u00e7\u0131c\u0131 bir eserdir.<\/p>\n
Kapsam ve Temel \u00d6nerme<\/strong> Devrimci Tez: Sembolik Olan\u0131n \u00dcst\u00fcnl\u00fc\u011f\u00fc<\/strong> Cauvin, arkeolojiyi, modern insanl\u0131\u011f\u0131n k\u00f6kenlerindeki d\u00f6n\u00fc\u015f\u00fcm\u00fcn nerede ger\u00e7ekle\u015fti\u011fini anlamaya \u00e7al\u0131\u015fan bir “kolektif psikanaliz” i\u015flevi g\u00f6rme g\u00f6reviyle y\u00fckler. Bu y\u00f6ntem, maddi bulgular\u0131n \u00f6tesine ge\u00e7erek inan\u00e7lara ve ideolojilere odaklanmay\u0131 gerektirir; zira yazar, imgelemin (imgesel olan\u0131n) \u00e7o\u011fu zaman tarihsel gerek\u00e7elerin kayna\u011f\u0131nda yer ald\u0131\u011f\u0131n\u0131 savunur.<\/p>\n Ele\u015ftirel D\u00fczeyde:<\/strong> 2. Karbon-14 Tarihlendirme (Kronoloji):<\/strong> Cauvin, tarih\u00f6ncesi kronolojinin art\u0131k kozmik \u0131\u015f\u0131nlar\u0131n tarihine g\u00f6re d\u00fczeltilmesi gereken “kalibre edilmi\u015f” radyokarbon tarihlendirmesine dayand\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar. Bu, okuyucunun daha \u00f6nce okudu\u011fu eserlerle k\u0131yasland\u0131\u011f\u0131nda tarihlerin daha eski g\u00f6r\u00fcnmesine neden olur. Bu, eserin g\u00fcncelli\u011fini art\u0131rsa da, arkeoloji gibi geli\u015fmeye devam eden bir bilimde tarihlendirmelerin s\u00fcrekli sorgulanmaya a\u00e7\u0131k oldu\u011funu g\u00f6sterir.<\/p>\n 3. Geleneksel Yakla\u015f\u0131mlar\u0131n Reddi:<\/strong> Yazar, Robert Braidwood ve Yeni Arkeoloji ak\u0131m\u0131 gibi, Neolitikle\u015fmeyi \u00e7evresel uyum ve ekolojik zorunluluklarla (ekolojizm) a\u00e7\u0131klayan yakla\u015f\u0131mlar\u0131n “materyalist” \u00f6n kabullere dayand\u0131\u011f\u0131n\u0131 ve bu indirgemeci g\u00f6r\u00fc\u015flerin bilimsel olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a belirtir. Bu meydan okuyucu tav\u0131r, eseri arkeoloji disiplinindeki pozitivist basitle\u015ftirmelerin sonunu i\u015faret eden, kuvvetli bir felsefi metin haline getirir.<\/p>\n Sonu\u00e7 olarak; “Tanr\u0131lar\u0131n Do\u011fu\u015fu, Tar\u0131m\u0131n Do\u011fu\u015fu”, Neolitik Devrim’in salt ekonomik bir hadise de\u011fil, insan zihninin ve kolektif bilincinin i\u00e7sel bir yarat\u0131m\u0131 oldu\u011funu ileri s\u00fcren, derin ve zihinsel bir tarih anlat\u0131s\u0131d\u0131r. Cauvin’in Yak\u0131ndo\u011fu’daki somut arkeolojik verilerle dinsel imgeler aras\u0131ndaki kronolojik ve yap\u0131sal ba\u011flant\u0131y\u0131 kurma \u00e7abas\u0131, tarih\u00f6ncesi ara\u015ft\u0131rmas\u0131na hem gerekli bir ele\u015ftirel boyut hem de etkili bir felsefi derinlik katmaktad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":" Jacques Cauvin’in “Tanr\u0131lar\u0131n Do\u011fu\u015fu, Tar\u0131m\u0131n Do\u011fu\u015fu” adl\u0131 eseri, Neolitik Devrim\u2019in nedenleri ve ko\u015fullar\u0131 \u00fczerine yaz\u0131lm\u0131\u015f, klasikle\u015fmi\u015f ve geleneksel materyalist yakla\u015f\u0131mlara k\u00f6kten meydan okuyan, \u00e7\u0131\u011f\u0131r a\u00e7\u0131c\u0131 bir eserdir. Kapsam ve Temel \u00d6nerme Bu \u00e7al\u0131\u015fma, insanl\u0131k tarihinin en belirleyici d\u00f6n\u00fcm noktalar\u0131ndan biri olan Neolitik Devrim’e odaklan\u0131r. Cauvin, M\u00d6 12.000 ila 6300 y\u0131llar\u0131 aras\u0131ndaki d\u00f6nemi, yani Yak\u0131ndo\u011fu (Levant […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[118],"tags":[],"class_list":["post-261","post","type-post","status-publish","format-standard","hentry","category-kitap-elestirileri"],"_links":{"self":[{"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/posts\/261","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=261"}],"version-history":[{"count":17,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/posts\/261\/revisions"}],"predecessor-version":[{"id":378,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/posts\/261\/revisions\/378"}],"wp:attachment":[{"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=261"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=261"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=261"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nBu \u00e7al\u0131\u015fma, insanl\u0131k tarihinin en belirleyici d\u00f6n\u00fcm noktalar\u0131ndan biri olan Neolitik Devrim’e odaklan\u0131r. Cauvin, M\u00d6 12.000 ila 6300 y\u0131llar\u0131 aras\u0131ndaki d\u00f6nemi, yani Yak\u0131ndo\u011fu (Levant ve Anadolu) b\u00f6lgesindeki avc\u0131-toplay\u0131c\u0131l\u0131ktan ilk \u00e7ift\u00e7i ve hayvanc\u0131l\u0131\u011fa ge\u00e7i\u015f s\u00fcrecini inceler. Yazar, bu d\u00f6n\u00fc\u015f\u00fcm\u00fc incelemenin, uygarl\u0131\u011f\u0131n gelece\u011fiyle ilgilenen herkes i\u00e7in gerekli bir ad\u0131m oldu\u011funu savunur. Kitap, yaln\u0131zca teknik ve ekonomik de\u011fi\u015fimleri de\u011fil, ayn\u0131 zamanda ideolojik de\u011fi\u015fimleri de ele alarak bu kapsaml\u0131 d\u00f6n\u00fc\u015f\u00fcm\u00fcn ko\u015fullar\u0131n\u0131 ve nedenlerini ara\u015ft\u0131rmaktad\u0131r. Cauvin\u2019in en b\u00fcy\u00fck ba\u015far\u0131s\u0131, Yak\u0131ndo\u011fu Neoliti\u011fi \u00fczerine yap\u0131lan son arkeolojik ara\u015ft\u0131rmalar\u0131n kapsaml\u0131 bir sentezini sunarak, geleneksel tarihsel materyalizm paradigmas\u0131n\u0131 temelinden sarsmas\u0131d\u0131r.<\/p>\n
\nEserin en \u00e7arp\u0131c\u0131 ve ele\u015ftirel y\u00f6n\u00fc, Neolitik Devrim\u2019in itici g\u00fcc\u00fcn\u00fcn ne ekonomik ne de demografik bask\u0131 oldu\u011fu y\u00f6n\u00fcndeki kesin iddias\u0131d\u0131r. Geleneksel g\u00f6r\u00fc\u015f\u00fcn aksine, Cauvin\u2019e g\u00f6re Yak\u0131ndo\u011fu\u2019daki avc\u0131-toplay\u0131c\u0131lar k\u0131tl\u0131k \u00e7ekmiyor, aksine bolluk i\u00e7inde ya\u015f\u0131yorlard\u0131; dolay\u0131s\u0131yla tar\u0131ma ge\u00e7i\u015f, hayatta kalma zorunlulu\u011fundan do\u011fmam\u0131\u015ft\u0131r. Cauvin, Neolitik Devrim\u2019i tetikleyen as\u0131l g\u00fcc\u00fcn, Yak\u0131ndo\u011fu\u2019daki tar\u0131msal ekonominin ba\u015flang\u0131c\u0131ndan hemen \u00f6nce, M\u00d6 10. biny\u0131l civar\u0131nda ger\u00e7ekle\u015fen “Semboller Devrimi” ad\u0131n\u0131 verdi\u011fi zihinsel ve ideolojik bir d\u00f6n\u00fc\u015f\u00fcmde yatt\u0131\u011f\u0131n\u0131 iddia eder. Bu teze g\u00f6re, k\u00fclt\u00fcrel d\u00f6n\u00fc\u015f\u00fcmler, ekonomik de\u011fi\u015fimlerden t\u00fcretilen bir “\u00fcstyap\u0131” olarak konumlanmak yerine, ekonomik de\u011fi\u015fikliklerden \u00f6nce gelmi\u015ftir. Kitap, Tanr\u0131\u00e7a (Kad\u0131n) ve Bo\u011fa fig\u00fcrlerinin y\u00fckseli\u015fiyle somutla\u015fan bu yeni zihinsel yap\u0131n\u0131n, insana do\u011faya m\u00fcdahale etme ve onu d\u00f6n\u00fc\u015ft\u00fcrme arzusunu veren enerjiyi sa\u011flad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrer. Dolay\u0131s\u0131yla bu, insan\u0131n do\u011fa \u00fczerindeki egemenli\u011fini kuran ve bug\u00fcnk\u00fc g\u00fcc\u00fcm\u00fcz\u00fcn k\u00f6kenini olu\u015fturan entelekt\u00fcel bir devrimdir.<\/p>\n
\n1. Kan\u0131tlar\u0131n Zorlu\u011fu:<\/strong> Cauvin, bir ele\u015ftirmen olarak kendisi de kabul eder ki, yaz\u0131l\u0131 metinler olmadan antik toplumlar\u0131n kolektif bilincine eri\u015fmenin ba\u015fl\u0131ca yolu sanatt\u0131r; ancak eldeki belgeler genellikle az ve da\u011f\u0131n\u0131kt\u0131r. Maddi k\u00fclt\u00fcr\u00fcn en somut olandan en simgesele dek t\u00fcm b\u00f6l\u00fcmlerinin bir ba\u015fkala\u015f\u0131m ortaya koydu\u011funu ve bu de\u011fi\u015fkenleri s\u0131ralaman\u0131n, sonu\u00e7lar\u0131 nedenlerden ay\u0131rman\u0131n zor oldu\u011funu kabul eder. Bu zorluk, yazar\u0131n tezlerinin mant\u0131ksal \u00e7\u0131kar\u0131mlara ve hipotezlere dayanma gereklili\u011fini art\u0131r\u0131r.<\/p>\n