2002\u2019lerle ba\u015flayan yeni s\u00fcre\u00e7, muhafazakar kitle i\u00e7in de, bahar d\u00f6neminin ba\u015flang\u0131c\u0131 oldu. Ak Parti iktidar\u0131yla ba\u015flayan bu y\u0131llarda, bu kitle \u00fczerindeki \u201ckamusal<\/strong>\u201d veya \u201cmahalle bask\u0131s\u0131<\/strong>\u201d denebilecek negatif psikolojik sindirme giri\u015fimleri azalmaya ba\u015flad\u0131. 2007\u2019lerden sonra ise; art\u0131k muhafazakar kitle \u00f6zel ve kamusal alanlarda ba\u015fat akt\u00f6r olmaya ba\u015flad\u0131. \u0130\u015fte tam da bu \u201cimkan geni\u015flemesi<\/strong>\u201d ve muhalin m\u00fcmk\u00fcne d\u00f6n\u00fc\u015fmesi, bu kitlede \u00e7ok ciddi k\u0131r\u0131lmalara, d\u00f6n\u00fc\u015f\u00fcmlere ve evrilmeye\u00a0 yol a\u00e7t\u0131.<\/p>\n 2002 ile ba\u015flayan yeni d\u00f6nem \u00fclkenin hem ekonomik b\u00fcy\u00fcmesini getirdi, hem de ki\u015fi hak ve \u00f6zg\u00fcrl\u00fckleri bak\u0131m\u0131ndan daha demokratik bir zemin olu\u015fmas\u0131n\u0131 sa\u011flad\u0131. Bu hak ve \u00f6zg\u00fcrl\u00fck geni\u015flemesi en \u00e7ok da muhafazakar kitlenin varl\u0131k ve hareket alan\u0131n\u0131 geli\u015ftirdi, geni\u015fletti ve b\u00fcy\u00fctt\u00fc. Yani bu d\u00f6nemde\u00a0 \u00f6zg\u00fcrl\u00fck alan\u0131ndaki geni\u015fleme, \u00a0en fazla bu kitlenin istifade etmesine imkan verdi.<\/p>\n Ekonomik ve sosyal\u00a0 bak\u0131mdan \u00f6zg\u00fcrl\u00fck alan\u0131n\u0131n geni\u015flemesi , muhafazakar kitlede yeni bir s\u00fcreci ba\u015flatt\u0131. Bu\u00a0 s\u00fcre\u00e7 bir nevi, spesifik olarak bu kitleyle anlam kazanan \u201cmuhafazakarl\u0131k\u201d<\/strong>kavram\u0131n\u0131n biraz da i\u00e7inin bo\u015falt\u0131larak muhafaza edilememesine sebebiyet verdi.\u00a0 1980 \u00f6ncesi \u201csolcu<\/strong>\u201dlar\u0131, 90\u2019larda \u00a0ekonomi ve paran\u0131n cezbedicili\u011fiyle kapitalize olarak, liberal sistemin imkanlar\u0131ndan istifadeye dayal\u0131 bir\u00a0 d\u00f6n\u00fc\u015f\u00fcme u\u011frayarak, \u201ci\u015f-i\u015f\u00e7i, emek- emek\u00e7i<\/strong>\u201d gibi sosyalizmin s\u00f6ylemlerinin terk edip, \u00a0hatta \u201ckomprador i\u015fbirlik\u00e7i<\/strong>\u201d diye su\u00e7lad\u0131klar\u0131 i\u015fveren s\u0131n\u0131f\u0131na dahil olarak ve tamamen farkl\u0131 bir mecraya s\u00fcr\u00fcklenerek, ba\u015flang\u0131\u00e7taki t\u00fcm \u00f6zelli\u011fini kaybetti. Dejenere, ekonomik ve bireyselci bir kapitalizmin di\u015flileri aras\u0131nda kayboldu gitti.<\/p>\n 2007\u2019lerden sonra muhafazakar kitlede ortaya \u00e7\u0131kan de\u011fi\u015fim, d\u00f6n\u00fc\u015f\u00fcm ve ba\u015fkala\u015f\u0131m da nitelik olarak yukarda bahsetti\u011fim\u00a0 \u201csol kesim<\/strong>\u201din \u201cmetamorfoz<\/strong>\u201duyla\u00a0 \u00e7ok ciddi benzerlik arz etmektedir.\u00a0 Daha \u00f6nce ve \u00f6zellikle de 28 \u015eubat s\u00fcrecinde, inan\u00e7, idrak, iman, uhuvvet, ahiret mefhumlar\u0131n\u0131n vazge\u00e7ilmez olmazsa olmazlardan oldu\u011fu bu kitle, 2010\u2019lu y\u0131llara gelindi\u011finde, ki\u015fisel ekonomiyi \u00f6nceleyen ve bunu realize ederken de ciddi tavizleri g\u00f6ze alan bir tav\u0131r g\u00f6stermeye ba\u015flad\u0131.\u00a0 Geldi\u011fimiz noktada g\u00f6rd\u00fc\u011f\u00fcm\u00fcz yeni bir \u201cmuhafazakar ekonomi<\/strong>\u201d ve\u00a0 buna ba\u011fl\u0131 olarak, \u00a0yeni bir orta-\u00fcst s\u0131n\u0131f \u201cmuhafazakar sosyete<\/strong>\u201d ortaya \u00e7\u0131kt\u0131. \u201cMuhafazakar kitle\u201dde, art\u0131k maddi tatmini\u00a0 esas alan ve \u201chazz\u0131n maneviyat\u0131<\/strong>\u201d\u00a0 edebiyat\u0131yla, inan\u00e7, de\u011fer ve kalplere mugayirli\u011fi kendilerince de bilinen bu \u201c haz devri muhafazakarl\u0131\u011f\u0131n\u0131\u201d i\u00e7selle\u015ftirmek ve\u00a0 sindirmek i\u00e7in;\u00a0 \u00a0tolerizasyon, maddi\u2019nin manevile\u015ftirilmesi ve daha \u00f6nce haram g\u00f6r\u00fclenlerin helalle\u015ftirilmesi gibi imkans\u0131z\u0131 izah etme gayretini i\u00e7eren \u00a0bir \u201cucube\u201dle\u015fme s\u00fcreci ba\u015flad\u0131.<\/p>\n Bu yeni tarz muhafazakar yakla\u015f\u0131m farkl\u0131 saiklerle dinamize olmaya ba\u015flad\u0131. Daha \u00f6nceki olmazlar\u0131 olabilirle\u015fmeye, yum\u015famaya, ve inanca taalluk eden rit\u00fceller de\u011fi\u015fmeye ba\u015flad\u0131. Bu kitlenin \u00f6ncelikleri ve \u201ckutsal<\/strong>\u201dlar\u0131 de\u011fi\u015fmeye ve\u201d\u00f6nemsiz<\/strong>\u201dle\u015fmeye ba\u015flayarak, daha \u00f6nceleri ba\u015fat olmazlar olarak idrak edilen \u201ctelakki<\/strong>\u201dler, daha \u201cd\u00fcnyevi<\/strong>\u201dlerle yer de\u011fi\u015ftirmeye ba\u015flad\u0131.\u00a0 Ekonomik edinimler ve parametreler, etik, ahlaki ve itikadi vecibeleri bir kenara koydurmaya ,ihmal ettirmeye ve\u00a0 s\u0131radanla\u015ft\u0131rmaya y\u00f6neltti. \u00a0\u00a0L\u00fcks\u00a0 hayat sevilmeye ve konformist zihniyet kabullenilip ona g\u00f6re ya\u015famsal refleksler olu\u015ftu. L\u00fcks evler, l\u00fcks ara\u00e7lar, pahal\u0131 ve g\u00f6steri\u015fli k\u0131yafetler \u00f6ncelenmeye ba\u015flad\u0131. 28 \u015fubat s\u00fcrecinde ki\u015filere e\u011fitimini yar\u0131da b\u0131rakt\u0131ran ve hatta ba\u015fka \u00fclkelere gitmek zorunda kal\u0131nan \u201cba\u015f\u00f6rt\u00fcs\u00fc<\/strong>\u201d bile,\u00a0 olu\u015fan \u201cmuhafazakar moda<\/strong>\u201d yakla\u015f\u0131m\u0131n\u0131n sembol\u00fc haline geldi. Daha \u00f6nceleri inanc\u0131n gere\u011fi \u015feklinde ya\u015faman\u0131n bir sembol\u00fc olan \u201cba\u015f\u00f6rt\u00fcs\u00fc\u201d, ekonomikle\u015fen kitlenin kendi zihinsel paradigmas\u0131nda bir nevi \u201ci\u00e7sel savunma mekanizmas\u0131<\/strong>\u201dn\u0131n \u015fekli g\u00f6r\u00fcnt\u00fcs\u00fc haline geldi. \u00a0\u201cBa\u015f\u00f6rt\u00fcs\u00fc\u201d gibi\u00a0 bireysel inanc\u0131n en temel g\u00f6stergesi olan bir arg\u00fcman; maalesef\u00a0 l\u00fcks giyinmenin veya vicdani bask\u0131y\u0131 savu\u015fturman\u0131n, \u00f6zden uzakla\u015fman\u0131n kamuflaj\u0131 bir aksesuar haline geldi.<\/p>\n Daha \u00f6nceleri bu kitle, l\u00fcks\u00a0 k\u0131yafetleri, ara\u00e7lar\u0131, evleri bir israf gibi telakki ederken, yeni s\u00fcre\u00e7te \u201cM\u00fcsl\u00fcman zengin olmal\u0131, kaliteli giyinmeli, g\u00fczel ya\u015famal\u0131<\/strong>\u201d gibi s\u00f6ylemlerle kendi geldi\u011fi noktay\u0131 tolere etmek i\u00e7in savunma s\u00f6ylemleri geli\u015ftirmeye ba\u015flad\u0131. Evet M\u00fcsl\u00fcman da zengin olmal\u0131, varl\u0131kl\u0131 olmal\u0131, \u201cmaddeten terakki etmeli ki, manen de terakkide daha h\u0131zl\u0131 yol alabilsin\u201d. Ama bu kitlenin konsepti \u00e7er\u00e7evesinde bu\u00a0\u00a0 zenginle\u015fmenin bir de \u201cme\u015fruiyet<\/strong>\u201d sorunsal\u0131n\u0131 asla g\u00f6z ard\u0131 etmemek laz\u0131md\u0131r. Aksi takdirde daha \u00f6nce ele\u015ftirdi\u011fi, yanl\u0131\u015f buldu\u011fu ve inanca dair me\u015fru olmad\u0131\u011f\u0131na dair iddialar\u0131n\u0131n hepsini yutmak olacakt\u0131r. D\u00fcne kadar ele\u015ftirdi\u011fin ya\u015fam tarzlar\u0131yla ayn\u0131la\u015fmak olacakt\u0131r.<\/p>\n D\u00fcn\u00fcn ma\u011fduru bug\u00fcn\u00fcn ma\u011fruru haline gelmi\u015ftir. Ma\u011fdur, adeta r\u00f6van\u015fist bir tav\u0131rla, \u00a0ele\u015ftirdi\u011fi ve kendi ma\u011fduriyetinin sebebi olarak g\u00f6rd\u00fc\u011f\u00fc kitlenin negatif reflekslerini sergilemeye ba\u015flam\u0131\u015ft\u0131r. \u0130\u015fte bu nokta \u201cmuhafazkar kitle<\/strong>\u201dnin en b\u00fcy\u00fck paradoksu ve a\u00e7maz\u0131d\u0131r.\u00a0 \u00c7\u00fcnk\u00fc bu kitlenin kendine atfetti\u011fi sosyoloji ve fikri psikoloji, r\u00f6van\u015fist tavr\u0131, ma\u011frura benzemeyi, ve muktedirlik edinimiyle birlikte m\u00fctekebbir hareketi meneder. Ama gelinen noktada kitleyi \u201cmuhafazakar\u201d yapan hasletlerle uyu\u015fmayan, mahfuz etmesi gereken \u00f6zellikleri g\u00f6z ard\u0131 eden, kibir, tahakk\u00fcm ve \u201cben merkezci\u201d\u00a0 davran\u0131\u015flarla, kendini tan\u0131mlad\u0131\u011f\u0131\u00a0 ve konumlad\u0131\u011f\u0131 \u00f6zelliklerden uzakla\u015ft\u0131ran refleksler \u00a0muhafazkar kitlenin en b\u00fcy\u00fck handikap\u0131 olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n Ama asl\u0131nda bu tarz \u201cmakulle\u015ftirme ve \u0130slamile\u015ftirme<\/strong>\u201d s\u00f6ylemleriyle rasyonalize etmeye \u00e7al\u0131\u015ft\u0131klar\u0131 enstr\u00fcmanlara kendileri de inanm\u0131yorlar. Ama\u00a0 paran\u0131n y\u00fcz\u00fc s\u0131cakt\u0131r, konformist hayat, nefsin ho\u015funa gitmi\u015ftir. Art\u0131k hi\u00e7 bir \u015fey eskisi gibi olmayacakt\u0131r. Art\u0131k muhafazakar\u00a0 kitlede \u201cpandoran\u0131n kutusu<\/strong>\u201d a\u00e7\u0131ld\u0131, her \u015fey ortal\u0131\u011fa sa\u00e7\u0131ld\u0131 ve \u201cat izi, it izine kar\u0131\u015fmaya<\/strong>\u201d ba\u015flad\u0131.<\/p>\n Gelinen bu nokta, bu kitlenin \u201cnefis muhasebesi<\/strong>\u201d veya ba\u015fka bir deyi\u015fle, ka\u00e7\u0131n\u0131lmaz ve acil\u00a0 otokritik yapma s\u00fcrecidir. Bu kitle \u015f\u00f6yle bir bak\u0131p; \u201cnerdeydik, nereye geldik<\/strong>\u201d demeye mecbur ve mahkumdur. \u00c7\u00fcnk\u00fc\u00a0\u00a0 kendilerine atfettikleri ahlaki ve etik de\u011ferleri allak bullak\u00a0 olmu\u015f vaziyettedir. Ahlakilik ve etik de\u011fer olgusu ekonomiyle\u00a0 ve dolay\u0131s\u0131yla da \u201cd\u00fcnyevile\u015fme<\/strong>\u201d ile yer de\u011fi\u015ftirmi\u015f ve kendini var eden de\u011ferlerin t\u00fcmden de\u011fi\u015fece\u011fi bir noktadad\u0131r. Bunun yan\u0131nda;\u00a0 Muhafazakar kitlede az\u0131nl\u0131k gibi g\u00f6r\u00fcnse de, kitlenin manevi ruhuna ve de\u011ferler manzumesine sadakati s\u00fcrd\u00fcren bir kesimin varl\u0131\u011f\u0131 \u00e7ok b\u00fcy\u00fck \u00f6nem arz etmektedir. T\u00fcmden negatif de\u011fi\u015fimi engelleyen ve mensuplar\u0131na adeta de\u011ferlerini hat\u0131rlatan ve uyar\u0131c\u0131 s\u00f6ylem ve eylemleri s\u00fcrekli dillendirerek, ma\u011frur ve muktedirlik sarho\u015flu\u011fundaki\u00a0 kitleyi \u00f6ze d\u00f6n\u00fc\u015f cihetinde uyaran \u201cakil az\u0131nl\u0131k<\/strong>\u201d, bu kitlenin\u00a0 yeniden kendi olabilmesi i\u00e7in \u00a0son \u015fanst\u0131r. T\u00fcm bu ele\u015ftirileri getirirken, hala hamiyet, ahlaki de\u011ferler, etik davran\u0131\u015flar konusunda hassasiyetini\u00a0 her \u015feye ra\u011fmen canl\u0131 ve diri tutmaya \u00e7al\u0131\u015fan bu kesimin \u00a0dramatik hassasiyetini anmamak haks\u0131zl\u0131k olur. Bu kesim te\u015fbih ba\u011flam\u0131nda s\u00f6ylersek; Uhud sava\u015f\u0131nda zafer sarho\u015flu\u011fu i\u00e7inde ganimet pe\u015finde ko\u015fan ok\u00e7ulara mevzilerini terk etmemeleri i\u00e7in cansiperane \u00e7aba sarfeden\u00a0 ve tehlikeyi g\u00f6r\u00fcp uyaran\u00a0 bilge ki\u015filikleri hat\u0131rlatmaktad\u0131r.<\/p>\n Bu ba\u011flamda;\u00a0 bu kitlenin siyasileri, b\u00fcrokratlar\u0131, i\u015fverenleri, patronlar\u0131,\u00a0 kanaat \u00f6nderleri, yazarlar\u0131, aileleri, kad\u0131nlar\u0131, erkekleri , k\u0131saca kendinde muhafazakarl\u0131kla \u00a0aidiyet hisseden hemen herkes, acilen, \u015fiddetle ve ivedi olarak bir \u201cnefis muhasebesi<\/strong>\u201d ba\u015flatmak zorundad\u0131r.<\/p>\n \u00c7ok gerilere gitmeye gerek yok. Sadece son on y\u0131lda kendi eliyle yapt\u0131\u011f\u0131 \u00a0\u201cmuharref de\u011fi\u015fime<\/strong>\u201d kritize bir nazar etti\u011finde, neyin ne kadar devinip, d\u00f6n\u00fc\u015f\u00fcp\u00a0 evrildi\u011fini ve hatta yozla\u015ft\u0131\u011f\u0131n\u0131 \u00e7ok net g\u00f6recektir. \u201c2002 de hangi zihni, iman\u0131, itikadi ve ekonomik noktada idim, \u015fimdi nerdeyim<\/strong>\u201d diye bir murakebe, muhasebe ve muhakeme yapt\u0131\u011f\u0131nda kazand\u0131\u011f\u0131 \u015feylerin, kendisine ne kaybettirdi\u011fini de \u00e7ok net g\u00f6recektir.<\/p>\n Aksi takdirde muhafazakar kitle var olmaya devam edecektir ama \u201cmuhafazakar<\/strong>\u201dl\u0131\u011f\u0131ndan eser kalmayacak, d\u00fcnyevile\u015fmi\u015f ve sek\u00fclerize olmu\u015f, \u00a0s\u0131radanla\u015fm\u0131\u015f bir topluluktan farks\u0131zla\u015facakt\u0131r. Kendisini\u00a0 tan\u0131mlad\u0131\u011f\u0131 ve bununla farkl\u0131la\u015ft\u0131\u011f\u0131na inand\u0131\u011f\u0131 ve i\u00e7eri\u011finde \u201cahlakilik ve \u0130slamilik<\/strong>\u201d \u00a0atfetti\u011fi nitelikler manzumesinin kavramsalla\u015fm\u0131\u015f hali olan \u201c muhafazakarl\u0131k\u201d yok olacakt\u0131r. Muhafazakar kitle inand\u0131\u011f\u0131 temel de\u011ferler ve inan\u00e7lar \u00e7er\u00e7evesinde \u201casl\u0131na r\u00fcc\u00fc etmek<\/strong>\u201d\u00a0 ve ontolojisine muvaf\u0131kla\u015fmak zorundad\u0131r.<\/p>\n Yoksa muhafazakar kitlenin \u201cmuhafazakar<\/strong>\u201d boyutunun inkiraz ve biti\u015f d\u00f6nemine\u00a0 girilmi\u015f\u00a0 olacak ve malum son ise ka\u00e7\u0131n\u0131lmazla\u015facakt\u0131r.<\/p>\n Not:<\/strong> yukar\u0131da \u00a0\u00f6zellikle t\u0131rnak i\u00e7erisinde vurgulad\u0131\u011f\u0131m muhafazakarl\u0131k,\u00a0 dini hassasiyeti \u00f6n plana alarak ya\u015fam tarz\u0131 olu\u015fturan kitlelere at\u0131fta bulunmakt\u0131r. Bu arada;\u00a0 kulland\u0131\u011f\u0131m anlamda muhafazakarl\u0131\u011f\u0131n\u0131 \u201cmuhafaza\u201d ederek, sade ve inand\u0131\u011f\u0131 de\u011ferler \u00e7er\u00e7evesinde,\u00a0 istikamet \u00fczere ya\u015fayanlar\u0131, bu yaz\u0131daki i\u00e7erikten\u00a0 istisna tuttu\u011fumu hassaten vurgulamak isterim.<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":" 28 \u015eubat 1997\u2019de muhafazakar kitle bir post-modern m\u00fcdaheleye maruz kald\u0131, ma\u011fdur edildi ve \u00e7ok ciddi haks\u0131zl\u0131klara ve inanca dair ki\u015fisel ya\u015famlarda zulme bile u\u011frad\u0131. Pek \u00e7ok kimse inanc\u0131n\u0131n gere\u011fi, Dini \u00a0\u015eeair\u2019in ni\u015fanesi olan ibadete ve giyinmeye dair rit\u00fcelleri bile ifa ederken zorland\u0131, zorda kald\u0131, s\u0131k\u0131nt\u0131lar ya\u015fad\u0131. T\u00fcm o bask\u0131lara ra\u011fmen bu kitle, inanc\u0131n\u0131n gere\u011fi \u015feklinde …<\/p>\n","protected":false},"author":3,"featured_media":1322,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_newsletter_tier_id":0,"footnotes":"","jetpack_publicize_message":"","jetpack_is_tweetstorm":false,"jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","enabled":false}}},"categories":[74],"tags":[479,411,478,480,477],"jetpack_publicize_connections":[],"aioseo_notices":[],"jetpack_featured_media_url":"https:\/\/www.hatayinnabzi.com\/wp-content\/uploads\/2016\/05\/MUHAFAZAKAR-K\u0130TLEDE-D\u00dcNYEV\u0130LE\u015eME-VE-KONFORM\u0130ZM.jpg","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/www.hatayinnabzi.com\/wp-json\/wp\/v2\/posts\/1321"}],"collection":[{"href":"https:\/\/www.hatayinnabzi.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.hatayinnabzi.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.hatayinnabzi.com\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.hatayinnabzi.com\/wp-json\/wp\/v2\/comments?post=1321"}],"version-history":[{"count":1,"href":"https:\/\/www.hatayinnabzi.com\/wp-json\/wp\/v2\/posts\/1321\/revisions"}],"predecessor-version":[{"id":1323,"href":"https:\/\/www.hatayinnabzi.com\/wp-json\/wp\/v2\/posts\/1321\/revisions\/1323"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.hatayinnabzi.com\/wp-json\/wp\/v2\/media\/1322"}],"wp:attachment":[{"href":"https:\/\/www.hatayinnabzi.com\/wp-json\/wp\/v2\/media?parent=1321"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.hatayinnabzi.com\/wp-json\/wp\/v2\/categories?post=1321"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.hatayinnabzi.com\/wp-json\/wp\/v2\/tags?post=1321"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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