\u00c7ay\u00f6n\u00fc (Qot\u00ea Ber \u00c7em), Diyarbak\u0131r’a ba\u011fl\u0131 Ergani il\u00e7esinde Hilar k\u00f6y\u00fc s\u0131n\u0131rlar\u0131 i\u00e7erisinde bulunan bir \u00f6ren yeridir. G\u00fcneydo\u011fu Anadolu Tarih\u00f6ncesi Ara\u015ft\u0131rmalar\u0131 Karma Projesi kapsam\u0131nda burada yap\u0131lan arkeolojik kaz\u0131lar sonucunda ortaya \u00e7\u0131kart\u0131lan bulgular nedeniyle k\u00fclt\u00fcr tarihimizde \u00f6nemli bir yeri vard\u0131r. Halem \u00c7em (Diyarbak\u0131r) ve Nevala \u00c7ori (Urfa) ile birlikte neolitik d\u00f6nemin (cilal\u0131 ta\u015f devrinin) en iyi, belki de en erken temsilcisidir.<\/p>\n\n\n\n
Neolitik D\u00f6nem, insano\u011flunun yerle\u015fik d\u00fczene ge\u00e7i\u015finin ba\u015flang\u0131c\u0131d\u0131r. \u00c7a\u011f\u0131m\u0131z\u0131n sosyal ve ekonomik d\u00fczenin temelini olu\u015fturan bu d\u00f6nemi, “insano\u011flunun en b\u00fcy\u00fck devrimlerinden birini ger\u00e7ekle\u015ftirildi\u011fi \u00e7a\u011f” olarak nitelendirenlerin yan\u0131nda, “on binlerce y\u0131l s\u00fcren bir a\u015famadan sonra ula\u015f\u0131lan evrim” olarak nitelendirenler de bulunmaktad\u0131r. \u00c7ay\u00f6n\u00fc’ndeki neolitik d\u00f6nem, M\u00d6. 7250-6750 y\u0131llar\u0131 aras\u0131na, yani g\u00fcn\u00fcm\u00fczden 9.000 y\u0131l \u00f6ncesine denk gelen bir d\u00f6nemdir.<\/p>\n\n\n\n
Bu d\u00f6nem ve \u00c7ay\u00f6n\u00fc’ne dair okudu\u011fumuz gazete, dergi ve kitaplarda s\u0131k s\u0131k neolitik ve neolitik d\u00f6nem gibi kavramlarla kar\u015f\u0131la\u015fmaktay\u0131z. Tarihi konular\u0131 i\u00e7eren yaz\u0131 ve kitaplar\u0131 okurken de, tarihin paleolitik d\u00f6nem, mezolotik d\u00f6nem, neolitik d\u00f6nem veya ta\u015f devri, tun\u00e7 devri gibi belli d\u00f6nemlere ayr\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6rmekteyiz.<\/p>\n\n\n\n
Peki tarihi kimler, neden ve neye dayanarak d\u00f6nemlere\/devirlere\/\u00e7a\u011flara ay\u0131r\u0131yor b\u00f6yle? Tarihin bu \u015fekilde d\u00f6nemlere\/devirlere\/\u00e7a\u011flara ayr\u0131lmas\u0131 ne kadar do\u011frudur?<\/p>\n\n\n\n
Bu yaz\u0131mda tarihin nas\u0131l d\u00f6nemlere\/devirlere\/\u00e7a\u011flara ayr\u0131ld\u0131\u011f\u0131n\u0131n \u00f6yk\u00fcs\u00fcn\u00fc ve bu konudaki ele\u015ftirilere k\u0131saca de\u011finmek istiyorum.<\/p>\n\n\n\n
Eski Yunanlar kendilerine Hellenler, anlamad\u0131klar\u0131 ba\u015fka dillerde konu\u015fan yabanc\u0131lara da “barbar” (barbaraphos) derlerdi. Kendilerin efendi, barbarlar\u0131n k\u00f6le yarat\u0131l\u0131\u015fl\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcrlerdi. Sonradan barbar s\u00f6zc\u00fc\u011f\u00fc “barbarico” bi\u00e7iminde Romal\u0131lara ge\u00e7ti. H\u0131ristiyanl\u0131k, ya\u015fam bi\u00e7imi farkl\u0131l\u0131klar\u0131n\u0131 dile getiren bir ayr\u0131m yerine, H\u0131ristiyan-dinsiz bi\u00e7iminde d\u00fc\u015f\u00fcn fark\u0131n\u0131 hatta inan\u00e7 fark\u0131n\u0131 dile getiren ayr\u0131m\u0131 esas ald\u0131. \u0130sl\u00e2m d\u00fcnyas\u0131nda da bunun ko\u015futu olan m\u00fcslim-gayrim\u00fcslim ayr\u0131m\u0131 egemen oldu.<\/p>\n\n\n\n
H\u0131ristiyanl\u0131\u011f\u0131n d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131 \u00fczerindeki bask\u0131s\u0131 \u00e7ok sonralar\u0131 azal\u0131nca, Bat\u0131da, Ayd\u0131nlanma \u00c7a\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcrleri kendi toplumlar\u0131 ile s\u00f6m\u00fcrgelerde ya\u015fayan topluluklar aras\u0131ndaki fark\u0131 “uygar toplum” ve “yabani\/barbar topluluklar” terimleriyle ya\u015fam bi\u00e7imi ayr\u0131m\u0131n\u0131 a\u00e7\u0131klamaya \u00e7al\u0131\u015ft\u0131lar.<\/p>\n\n\n\n
Bu anlay\u0131\u015f\u0131n bir uzant\u0131s\u0131 olarak insanl\u0131k tarihini ilk kez bir b\u00fct\u00fcn olarak ele almaya \u00e7al\u0131\u015fan Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr Charles Fourier (1772-1837) Toplum ve End\u00fcstrinin Yeni D\u00fcnyas\u0131 (1829) adl\u0131 yap\u0131t\u0131nda, toplumun tarihsel gidi\u015finin ilkellik, yaban\u0131ll\u0131k, ataerkillik, barbarl\u0131k, uygarl\u0131k olarak be\u015f a\u015famadan ge\u00e7ti\u011fini \u00f6ne s\u00fcrd\u00fc.<\/p>\n\n\n\n
Bu yakla\u015f\u0131m, daha sonralar\u0131 \u0130ngiliz do\u011fa bilimcisi Charles Robert Darwin (1809-1882)’in T\u00fcrlerin K\u00f6keni (1871) ve \u0130nsan\u0131n T\u00fcreyi\u015fi (1877) yap\u0131tlar\u0131nda \u00f6ne s\u00fcrd\u00fc\u011f\u00fc “evrim” kuram\u0131n\u0131n etkisiyle, tarihsel bir boyut kazand\u0131. Bat\u0131 d\u00fc\u015f\u00fcn\u00fcrleri zamanla toplumlar\u0131 uygar ve yaban\u0131l toplum olarak s\u0131n\u0131fland\u0131rmaya, kendi toplumlar\u0131n\u0131n da ge\u00e7mi\u015fte evrim ge\u00e7irerek uygar topluma ge\u00e7ildi\u011fini d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131lar.<\/p>\n\n\n\n
\u0130nsan toplumlar\u0131n\u0131n ge\u00e7mi\u015fine ilk olarak evrimci bir a\u00e7\u0131dan yakla\u015fan Kopengah’l\u0131 bilgin C. J. Thomsen’d\u0131r. 1819’da, kendisine Danimarka Ulusal M\u00fczesi’ne gelen par\u00e7alar\u0131 s\u0131n\u0131fland\u0131rma g\u00f6revi verildi\u011finde, onlar\u0131 o zamana dek yap\u0131ld\u0131\u011f\u0131 gibi t\u00fcrlerine g\u00f6re de\u011fil, yap\u0131ld\u0131klar\u0131 nesnelere g\u00f6re s\u0131n\u0131fland\u0131rd\u0131. Ta\u015ftan, tun\u00e7tan ve demirden yap\u0131lan par\u00e7alar\u0131n kronolojik bir s\u0131ra izledikleri d\u00fc\u015f\u00fcncesiyle, bunlar\u0131n yap\u0131ld\u0131klar\u0131 d\u00f6nemler i\u00e7in “ta\u015f \u00e7a\u011f\u0131”, “tun\u00e7 \u00e7a\u011f\u0131”, “demir \u00e7a\u011f\u0131” adlar\u0131n\u0131 kulland\u0131. Bu, insanl\u0131\u011f\u0131n \u00e7a\u011flar\u0131n\u0131 teknolojik bir \u00f6l\u00e7\u00fcte g\u00f6re s\u0131n\u0131fland\u0131rma giri\u015fimiydi.<\/p>\n\n\n\n
Kanadal\u0131 arkeolog ve etnolog Daniel Wilson (1816-1892), 1851’de, tarihin yaz\u0131l\u0131 belgeler g\u00f6r\u00fclen b\u00f6l\u00fcm\u00fcne “tarih” veya “yaz\u0131l\u0131 tarih” (historic times) d\u00f6nem, yaz\u0131l\u0131 belgelerden, yani yaz\u0131n\u0131n kullan\u0131lmas\u0131ndan \u00f6nceki b\u00f6l\u00fcm\u00fcne de, “tarih\u00f6ncesi” (prehistoric times) d\u00f6nem ad\u0131n\u0131 verdi. K\u00fclt\u00fcrel bir \u00f6l\u00e7\u00fcte, yani yaz\u0131ya g\u00f6re yap\u0131lan bu s\u0131n\u0131fland\u0131rma, ileride yap\u0131lacak olan ilkel topluluk-uygar toplum s\u0131n\u0131fland\u0131rmas\u0131yla kabaca \u00e7ak\u0131\u015facakt\u0131r.<\/p>\n\n\n\n
\u0130ngiliz bankac\u0131, politikac\u0131, do\u011fa bilimcisi ve arkeolog John Lubbock (1834-1913) Tarih\u00f6ncesi (1865) adl\u0131 yap\u0131t\u0131nda ta\u015f \u00e7a\u011f\u0131n\u0131 “eskita\u015f \u00e7a\u011f\u0131” (paleolitik) ve “yenita\u015f \u00e7a\u011f\u0131” (neolitik) olmak \u00fczere ikiye b\u00f6ld\u00fc. Daha sonra bunlar aras\u0131na, minita\u015flar\u0131n (mikrolitlerin) a\u011f\u0131r bast\u0131\u011f\u0131 d\u00f6nem olan “ortata\u015f \u00e7a\u011f\u0131” (mezolitik) yerle\u015ftirdi. B\u00f6ylece tarih; ara\u00e7lar\u0131n yap\u0131ld\u0131\u011f\u0131 nesnelere g\u00f6re 1. eskita\u015f \u00e7a\u011f\u0131, 2. ortata\u015f \u00e7a\u011f\u0131, 3. yenita\u015f \u00e7a\u011f\u0131, 4. tun\u00e7 \u00e7a\u011f\u0131, 5. demir \u00e7a\u011f\u0131 olarak be\u015f \u00e7a\u011fa b\u00f6l\u00fcnm\u00fc\u015f oldu.<\/p>\n\n\n\n
Tarih bir yandan teknolojik ve k\u00fclt\u00fcrel \u00f6l\u00e7\u00fctlere g\u00f6re \u00e7a\u011flara b\u00f6l\u00fcn\u00fcrken \u00f6te yandan baz\u0131 bilim insanlar\u0131 insan topluluklar\u0131n\u0131n ge\u00e7irdikleri geli\u015fme a\u015famalar\u0131n\u0131 ekonomik ve toplumsal \u00f6l\u00e7\u00fctlere g\u00f6re saptamaya \u00e7al\u0131\u015ft\u0131. Yine John Lubbock, \u0130skandinavya’n\u0131n ilkel Yerle\u015fimcileri (1868) adl\u0131 yap\u0131t\u0131nda, tarihteki toplumlar\u0131 ekonomik ya\u015famlar\u0131 a\u00e7\u0131s\u0131ndan s\u0131n\u0131fland\u0131rmaya \u00e7al\u0131\u015ft\u0131. Bu s\u0131n\u0131fland\u0131rmaya g\u00f6re, insanl\u0131k, 1. avc\u0131l\u0131k, bal\u0131k\u00e7\u0131l\u0131k, toplay\u0131c\u0131l\u0131k, 2. \u00e7obanl\u0131k, 3. tar\u0131m, 4. uygarl\u0131k a\u015famalar\u0131ndan ge\u00e7mi\u015ftir.<\/p>\n\n\n\n
\u0130ngiliz antropolog Edward B. Tylor (1832-1917) Antropoloji: \u0130nsanl\u0131k ve Uygarl\u0131k \u00c7al\u0131\u015fmalar\u0131 \u0130\u00e7in Bir Ba\u015flang\u0131\u00e7 (1881) adl\u0131 yap\u0131t\u0131nda, Fourier’in daha \u00f6nceden yapt\u0131\u011f\u0131 s\u0131n\u0131fland\u0131rmay\u0131 an\u0131msat\u0131rcas\u0131na; insanl\u0131k tarihini 1. “yaban\u0131l\u0131k”, 2. “barbarl\u0131k”, 3. “uygarl\u0131k” d\u00f6nemlerine ay\u0131rd\u0131. Bu, antropolojik bir s\u0131n\u0131fland\u0131rma olmakla birlikte, temelde ekonomik \u00f6l\u00e7\u00fcte dayan\u0131yor ve bir noktada k\u00fclt\u00fcrel bir \u00f6l\u00e7\u00fct de (yaz\u0131) devreye sokulmu\u015ftur.<\/p>\n\n\n\n
Tylor’dan \u00f6nce Amerikal\u0131 etnograf ve tarih\u00e7i Lewis Henry Morgan (1818-1881), 1877’de, Eski Toplum ya da \u0130nsanl\u0131\u011f\u0131n Yaban\u0131ll\u0131k A\u015famas\u0131ndan \u00c7\u0131k\u0131p Barbarl\u0131ktan Ge\u00e7erek Uygarl\u0131\u011fa Ula\u015fan Y\u00f6nde Geli\u015fmesinin Ana \u00c7izgileri \u00dczerine Ara\u015ft\u0131rmalar adl\u0131 yap\u0131t\u0131nda, ayn\u0131 s\u0131n\u0131fland\u0131rmay\u0131 ekonomik, toplumsal temellere dayand\u0131rarak ve \u00e7a\u011flar\u0131n\/d\u00f6nemlerin alt ayr\u0131mlar\u0131n\u0131 da yapmaya \u00e7al\u0131\u015farak yapm\u0131\u015ft\u0131r. Yaban\u0131l\u0131k \u00e7a\u011f\u0131n\u0131; a. \u0130lk insandan ate\u015fin bulunmas\u0131na dek ge\u00e7en a\u015fa\u011f\u0131 yaban\u0131l\u0131k, b. Ate\u015ften, okun ve yay\u0131n bulunmas\u0131na dek ge\u00e7en orta yaban\u0131l\u0131k, c. Ok, yaydan \u00e7\u00f6mlek\u00e7ili\u011fe dek yukar\u0131 yaban\u0131l\u0131k olmak \u00fczere \u00fc\u00e7e b\u00f6lm\u00fc\u015ft\u00fcr. Barbarl\u0131k \u00e7a\u011f\u0131n\u0131 da ayn\u0131 bi\u00e7imde \u00fc\u00e7 d\u00f6neme ay\u0131rm\u0131\u015ft\u0131r: a. \u00c7\u00f6mlek\u00e7ilikten s\u00fcr\u00fcc\u00fcl\u00fc\u011fe (\u00e7obanl\u0131\u011fa) dek ge\u00e7en a\u015fa\u011f\u0131 barbarl\u0131k, b. S\u00fcr\u00fcc\u00fcl\u00fckten demirin ergitilmesine dek orta barbarl\u0131k, c. Demirden alfabenin (yaz\u0131n\u0131n) bulunmas\u0131na dek gecen d\u00f6nemi yukar\u0131 barbarl\u0131k saym\u0131\u015ft\u0131r. Alfabeden zaman\u0131na dek ge\u00e7en \u00e7a\u011f\u0131 ise, uygarl\u0131k \u00e7a\u011f\u0131 olarak adland\u0131rd\u0131.<\/p>\n\n\n\n
Morgan’\u0131n bu s\u0131n\u0131fland\u0131rmada kulland\u0131\u011f\u0131 \u00f6l\u00e7\u00fct daha \u00e7ok teknolojik olmakla birlikte, ekonominin dayand\u0131\u011f\u0131 teknolojik g\u00f6stergeleri ele ald\u0131\u011f\u0131 i\u00e7in, Marx’\u0131n ve Engels’in “\u00fcretim bi\u00e7imleri”ne g\u00f6re yapacaklar\u0131 s\u0131n\u0131fland\u0131rmaya bir nevi ortam haz\u0131rlad\u0131.<\/p>\n\n\n\n
Alman siyaset bilimcisi ve d\u00fc\u015f\u00fcn\u00fcr\u00fc Karl Marx (1818-1883)’\u0131n Morgan’\u0131n \u00e7al\u0131\u015fmalar\u0131na dair tuttu\u011fu notlar ve Morgan’\u0131n \u00e7al\u0131\u015fmalar\u0131na dayanarak d\u00fc\u015f\u00fcn\u00fcr ve siyaset bilimcisi Friedrich Engels (1820-1895) Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni’ni 1984 y\u0131l\u0131nda yay\u0131nlad\u0131. Marx ve Engels, toplum bi\u00e7imlerini be\u015f a\u015famal\u0131 evrimci bir s\u0131n\u0131fland\u0131rmaya tabi tutarken, Morgan’\u0131n terminolojisini kullan\u0131p, onun \u00e7al\u0131\u015fmalar\u0131ndan yararland\u0131lar. Morgan’\u0131n yaban\u0131l\u0131k ve barbarl\u0131k dedi\u011fi a\u015famalar\u0131 “ilkel kom\u00fcnal toplum”un i\u00e7ine sokup; uygar toplum \u00e7a\u011f\u0131n\u0131 k\u00f6leci, feodal, kapitalist toplum a\u015famalar\u0131 olarak \u00fc\u00e7e b\u00f6ld\u00fcler; bunlara bir de gelece\u011fin kom\u00fcnist toplumunu eklediler. Bu, \u00fcretim bi\u00e7imlerine dayand\u0131r\u0131lan ve ekonomik \u00f6l\u00e7\u00fct kullan\u0131larak yap\u0131lan bir s\u0131n\u0131fland\u0131rmad\u0131r.<\/p>\n\n\n\n
Avustralyal\u0131 arkeolog Gordon Childe ( 1892-1957) ise, Avrupa Uygarl\u0131\u011f\u0131n\u0131n Ayd\u0131nlan\u0131\u015f\u0131 (1925) adl\u0131 yap\u0131t\u0131nda, ilk olarak “yiyecek \u00fcretimi” \u00f6l\u00e7\u00fct\u00fcn\u00fc kullanarak, uygarl\u0131k \u00f6ncesi d\u00f6nemin \u00fcretim \u00f6ncesi ve \u00fcretim sonras\u0131 kesimleri aras\u0131ndaki b\u00fcy\u00fck farkl\u0131l\u0131\u011fa dikkati \u00e7ekti. Yiyecek \u00fcreticili\u011finin \u00f6nemini vurgulamak i\u00e7in “neolitik devrim” kavram\u0131n\u0131 \u00f6ne s\u00fcrd\u00fc. Tarihte Neler Oldu (1942) adl\u0131 yap\u0131t\u0131nda da “paleolitik yaban\u0131l\u0131k”, “neolotik barbarl\u0131k” ve “uygarl\u0131k” \u00e7a\u011flar\u0131 terimleriyle, teknolojik \u00f6l\u00e7\u00fctle toplumsal \u00f6l\u00e7\u00fct\u00fc uzla\u015ft\u0131rmaya \u00e7al\u0131\u015farak, birlikte kullanan bir s\u0131n\u0131fland\u0131rma sundu. Bunlar\u0131n yan\u0131 s\u0131ra ekonomik \u00f6l\u00e7\u00fct\u00fc de kullan\u0131p; paleolitik yaban\u0131l\u0131k \u00e7a\u011f\u0131n\u0131n “yiyecek toplay\u0131c\u0131 ekonomi”ye, neolitik barbarl\u0131k \u00e7a\u011f\u0131n\u0131n “yiyecek \u00fcretici ekonomi”ye sahip oldu\u011funu belirtti; “kent devrimi” dedi\u011fi ve \u00e7ok \u00f6nemli bir yap\u0131sal farkl\u0131la\u015fmayla ge\u00e7ildi\u011fini s\u00f6yledi\u011fi uygarl\u0131k \u00e7a\u011f\u0131n\u0131n “tun\u00e7 \u00e7a\u011f\u0131”, “erken demir \u00e7a\u011f\u0131”, “feodalizm”, “burjuva kapitalist ekonomisi” olarak alt ayr\u0131mlar\u0131n\u0131 yapt\u0131.<\/p>\n\n\n\n
Tarihin bu \u015fekilde yap\u0131lan s\u0131n\u0131fland\u0131rma ve adland\u0131r\u0131lmas\u0131na bir b\u00fct\u00fcn olarak kar\u015f\u0131 \u00e7\u0131kanlar da olmu\u015ftur. \u00d6rne\u011fin Avustralyal\u0131 antropologlar Catherine Berndt ve Roland M. Berndt (1916-1990) Barbarlar adl\u0131 yap\u0131tlar\u0131nda, yaban\u0131l, barbar, uygar s\u0131n\u0131fland\u0131rmas\u0131n\u0131, sanayi toplumunun yazarlar\u0131n\u0131n de\u011fer yarg\u0131lar\u0131yla y\u00fckl\u00fc ve “bilimsel giysiler giydirilmi\u015f” k\u00fc\u00e7\u00fclt\u00fcc\u00fc y\u00fcklemli s\u00f6zc\u00fcklerin kullan\u0131ld\u0131\u011f\u0131 bir s\u0131n\u0131fland\u0131rma olarak g\u00f6rm\u00fc\u015flerdir. \u0130lkel-uygar s\u0131n\u0131fland\u0131rmas\u0131n\u0131n ise benzeri de\u011fer yarg\u0131lar\u0131 ta\u015f\u0131yan “en inat\u00e7\u0131” etiket oldu\u011fundan yak\u0131nm\u0131\u015flard\u0131r.<\/p>\n\n\n\n
Bilim adamlar\u0131m\u0131zdan Al\u00e2eddin \u015eenel de, \u0130lkel Topluluktan Uygar Topluma adl\u0131 kitab\u0131nda, bu konuya de\u011finmektedir. \u00d6zetle: Ger\u00e7ekten, \u00f6zellikle yaban\u0131l (vah\u015fi) ve barbar s\u00f6zc\u00fckleri ne kadar de\u011fer yarg\u0131lar\u0131ndan ar\u0131nd\u0131r\u0131lm\u0131\u015f bilimsel anlamlar\u0131nda kullan\u0131l\u0131rsa kullan\u0131ls\u0131n, birliklerinde de\u011fer yarg\u0131lar\u0131 ta\u015f\u0131makta, de\u011fer yarg\u0131lar\u0131 ta\u015f\u0131yan anlamlar\u0131 \u00e7a\u011fr\u0131\u015ft\u0131rmaktad\u0131rlar. Bu terimlerin talihsizli\u011fi bilim s\u00f6zl\u00fc\u011f\u00fcne \u00f6nyarg\u0131lar s\u00f6zl\u00fc\u011f\u00fcnden al\u0131nm\u0131\u015f olmalar\u0131d\u0131r. \u015eimdiye dek tutunmu\u015f olmalar\u0131 Marx, Engels kanal\u0131yla Marksist s\u00f6zl\u00fc\u011fe girmi\u015f olmalar\u0131ndand\u0131r. Uygar, uygarl\u0131k, uygar toplum terimleri, ondokuzuncu ve yirminci y\u00fczy\u0131lda Bat\u0131l\u0131 yazarlar\u0131n geni\u015f \u00f6l\u00e7\u00fcde “k\u00fclt\u00fcr emperyalizmi” kavram\u0131 i\u00e7ine sokulabilecek etkinliklerin sonucunda, bilimsel anlam\u0131 d\u0131\u015f\u0131nda anlamlar kazanm\u0131\u015f, Bat\u0131 uygarl\u0131\u011f\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran terimlerdir.<\/p>\n\n\n\n
Tart\u0131\u015fma sadece bir etiket tart\u0131\u015fmas\u0131 de\u011fildir; ayn\u0131 zamanda bir bak\u0131\u015f a\u00e7\u0131s\u0131 fark\u0131n\u0131 yans\u0131tmaktad\u0131r. \u0130lkel s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kullan\u0131lmas\u0131na kar\u015f\u0131 \u00e7\u0131kan yazar ve d\u00fc\u015f\u00fcn\u00fcrler, bu s\u00f6zc\u00fc\u011f\u00fcn \u00e7a\u011fda\u015f ilkel topluluklar i\u00e7in kullan\u0131ld\u0131\u011f\u0131nda bu topluluklar\u0131n baz\u0131 karma\u015f\u0131k y\u00f6nlerini g\u00f6z ard\u0131 etti\u011finden yak\u0131nmaktad\u0131rlar. Ama ne yaz\u0131k ki, t\u00fcm kar\u015f\u0131 \u00e7\u0131k\u0131\u015flara kar\u015f\u0131n, ilkel ile uygarl\u0131k terimlerinin yerine \u00f6nerilen terimlerin hi\u00e7 biri tutunamam\u0131\u015ft\u0131r.
***
Do\u011fada her \u015fey g\u00f6recelidir. \u00c7\u00fcnk\u00fc do\u011fada \u00f6l\u00e7\u00fc i\u00e7in bir dayanak noktas\u0131 yoktur. Bu nedenle b\u00fct\u00fcn \u00f6l\u00e7\u00fcler veya \u00f6l\u00e7\u00fcmler se\u00e7ilen bir ba\u015flang\u0131\u00e7 noktas\u0131 temel al\u0131narak yap\u0131l\u0131r\/veya yap\u0131lmal\u0131d\u0131r.
Do\u011fada oldu\u011fu gibi, toplumlar\u0131n geli\u015fiminde de \u00f6l\u00e7\u00fc i\u00e7in belli dayanak noktalar\u0131n\u0131n al\u0131nmas\u0131 gerekir. Naz\u0131m Hikmet bir \u015fiirinde; “Ben sadece \u00f6len babamdan ileri,\/do\u011facak \u00e7ocu\u011fumdan geriyim,” diyerek, kendisini dayanak noktas\u0131 yaparak tarihsel s\u00fcrece kendince bir \u00f6l\u00e7\u00fc getirmi\u015ftir. Ba\u015fka bir yerde de, “gelecek g\u00fcnler, ge\u00e7en g\u00fcnlerden g\u00fczeldir eninde sonunda\u2026” der.<\/p>\n\n\n\n
Bizler, belli dayanak noktalar\u0131n\u0131 al\u0131p, tan\u0131mlamalarda bulunurken, ge\u00e7mi\u015f d\u00f6nemde ya\u015fayan insanlara haks\u0131zl\u0131k etmemeliyiz. Bilimsel olman\u0131n gere\u011fi, onlar\u0131 “k\u00fc\u00e7\u00fck” g\u00f6ren, “a\u015fa\u011f\u0131lay\u0131c\u0131” de\u011ferlendirmelerden ve \u00f6nyarg\u0131lardan uzak olmal\u0131y\u0131z. Ayn\u0131 “a\u015fa\u011f\u0131lay\u0131c\u0131” de\u011ferlendirmelere yar\u0131n bizler de maruz kalabiliriz. \u00d6rne\u011fin \u00f6l\u00e7\u00fc, dayanak noktas\u0131 2000 y\u0131l\u0131 al\u0131n\u0131rsa, 1000 y\u0131l sonra ya\u015fayanlar bizler i\u00e7in nas\u0131l bir de\u011ferlendirmede bulunacaklar acaba? “\u0130lkel”, “vah\u015fi”, “barbar” m\u0131 olaca\u011f\u0131z? Yoksa bizler i\u00e7in farkl\u0131 tan\u0131mlamalar m\u0131 yap\u0131lacakt\u0131r?<\/p>\n\n\n\n
“\u0130lkel”li\u011fin, “vah\u015fi”li\u011fin, “barbar”l\u0131\u011f\u0131n veya daha geni\u015f anlamda ilkel ile uygar\u0131n dayanak noktas\u0131, \u00f6l\u00e7\u00fcs\u00fc nedir?<\/p>\n\n\n\n
Her \u015fey kendi zaman dilimi i\u00e7erisinde de\u011ferlendirilse daha do\u011fru olur diye d\u00fc\u015f\u00fcn\u00fcyorum.<\/p>\n\n\n\n
14-21 Nisan 2006 <\/p>\n\n\n \u00c7ay\u00f6n\u00fc (Qot\u00ea Ber \u00c7em), Diyarbak\u0131r’a ba\u011fl\u0131 Ergani il\u00e7esinde Hilar k\u00f6y\u00fc s\u0131n\u0131rlar\u0131 i\u00e7erisinde bulunan bir \u00f6ren yeridir. G\u00fcneydo\u011fu Anadolu Tarih\u00f6ncesi Ara\u015ft\u0131rmalar\u0131 Karma Projesi kapsam\u0131nda burada yap\u0131lan arkeolojik kaz\u0131lar sonucunda ortaya \u00e7\u0131kart\u0131lan bulgular nedeniyle k\u00fclt\u00fcr tarihimizde \u00f6nemli bir yeri vard\u0131r. Halem \u00c7em (Diyarbak\u0131r) ve Nevala \u00c7ori (Urfa) ile birlikte neolitik d\u00f6nemin (cilal\u0131 ta\u015f devrinin) en iyi, belki de en erken temsilcisidir. Neolitik D\u00f6nem, insano\u011flunun yerle\u015fik d\u00fczene ge\u00e7i\u015finin ba\u015flang\u0131c\u0131d\u0131r. \u00c7a\u011f\u0131m\u0131z\u0131n sosyal ve ekonomik d\u00fczenin temelini olu\u015fturan bu d\u00f6nemi, “insano\u011flunun en b\u00fcy\u00fck devrimlerinden birini ger\u00e7ekle\u015ftirildi\u011fi \u00e7a\u011f” olarak nitelendirenlerin yan\u0131nda, “on binlerce y\u0131l s\u00fcren bir a\u015famadan sonra ula\u015f\u0131lan evrim” olarak nitelendirenler de bulunmaktad\u0131r. \u00c7ay\u00f6n\u00fc’ndeki neolitik<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3901,1064],"tags":[4023,4010,4024,489,4012,4009,4011,4020,4017,4014,4025,3953,4008,4016,4022,524,140,4013,4018,4015,4021,4019],"class_list":["post-6072","post","type-post","status-publish","format-standard","hentry","category-bilim","category-tarih","tag-alaeddin-senel","tag-c-j-thomsen","tag-catherine-berndt-ve-roland-m-berndt","tag-cayonu","tag-charles-fourier","tag-charles-robert-darwin","tag-daniel-wilson","tag-demir-cagi","tag-edward-b-tylor","tag-eskitas-cagi","tag-friedrich-engels","tag-gordon-childe","tag-halem-cem","tag-john-lubbock","tag-lewis-henry-morgan","tag-marx","tag-nazim-hikmet","tag-nevala-cori","tag-ortatas-cagi","tag-tarihin-donemlere-ayrilmasi","tag-tunc-cagi","tag-yenitas-cagi"],"_links":{"self":[{"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/posts\/6072","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=6072"}],"version-history":[{"count":1,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/posts\/6072\/revisions"}],"predecessor-version":[{"id":6073,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/posts\/6072\/revisions\/6073"}],"wp:attachment":[{"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6072"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6072"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6072"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Ergani Haber Gazetesi<\/strong><\/p>\n\n\n\n