{"id":11326,"date":"2011-04-13T12:09:00","date_gmt":"2011-04-13T10:09:00","guid":{"rendered":"https:\/\/www.igmg.org\/?p=11326"},"modified":"2015-02-16T10:45:02","modified_gmt":"2015-02-16T09:45:02","slug":"dae%c2%b1ayiliaykiler-eaeyitim-kursuaenun-ikincisinde-aeoedin-ve-toplumae%c2%9d-konusu-iaylendi","status":"publish","type":"post","link":"https:\/\/www.igmg.org\/tr\/dae%c2%b1ayiliaykiler-eaeyitim-kursuaenun-ikincisinde-aeoedin-ve-toplumae%c2%9d-konusu-iaylendi\/","title":{"rendered":"D\u0131\u015fili\u015fkiler E\u011fitim Kursu’nun ikincisinde “Din ve Toplum”\u009d konusu i\u015flendi"},"content":{"rendered":"

Kad\u0131n Gen\u00e7lik Kollar\u0131'ndan Ay\u015fe Aslan'\u0131n giri\u015f ve selamlama konu\u015fmas\u0131n\u0131n ard\u0131ndan Meryem \u00d6zmen sunumlarda ge\u00e7ecek kavramlarla ilgili giri\u015f mahiyetinde k\u0131sa bir sunum ger\u00e7ekle\u015ftirdi. Sunumda, Kant, Locke, Schopenhauer, Cicero gibi d\u00fc\u015f\u00fcn\u00fcrlerin temel kavramlara getirdikleri farkl\u0131 tan\u0131mlar ele al\u0131nd\u0131.<\/span><\/p>\n

Dinin, insan\u0131n varolu\u015fsal sorunlar\u0131na bir inan\u00e7 sistemi i\u00e7erisinde cevap veren bir olgu olarak tan\u0131mland\u0131\u011f\u0131na de\u011finen \u00d6zmen, moderniteyi de zamansal ve belli bir k\u0131r\u0131lma d\u00f6nemine -\u00f6rne\u011fin Frans\u0131z ihtilali ya da sanayile\u015fme gibi- i\u015faret eden bir kavram olarak tan\u0131mland\u0131\u011f\u0131n\u0131 belirtti.  <\/span>Toplum kavram\u0131n\u0131n ise Niklas Luhmann'da t\u00fcm ileti\u015fimsel eylemleri i\u00e7ine alan sosyal sistem, Marx'ta ili\u015fkilerin toplam\u0131, Rousseau'da ise e\u011fitim ya da zorlama ile olu\u015fturulan bir sistem olarak tan\u0131mland\u0131\u011f\u0131na de\u011findi. <\/p>\n

Kurs, Sosyolog Ayd\u0131n S\u00fcer'in, modern Avrupa toplumlar\u0131nda din anlay\u0131\u015f\u0131 konusunda yapt\u0131\u011f\u0131 bir sunum ile devam etti. Ba\u015flang\u0131\u00e7ta “Modern”\u009d kavram\u0131n\u0131 a\u00e7\u0131klayan tezlere de\u011finen S\u00fcer, “Modernite tan\u0131mlanmas\u0131 zor, tart\u0131\u015fmal\u0131 bir kavram”\u009d tespitinde bulundu. S\u00fcer, modernitenin alametlerinin; de\u011fi\u015fim, geli\u015fme ve geleneksel ba\u011flardan yava\u015f\u00e7a kopma, aile ve akrabal\u0131k ba\u011flar\u0131n\u0131n zay\u0131flamas\u0131 oldu\u011funa dikkat \u00e7ekti. Modernite ve gelene\u011fin belirtilerini kar\u015f\u0131la\u015ft\u0131ran S\u00fcer, \u015funlar\u0131 s\u00f6yledi: “Gelenek; dura\u011fan, sabit kural ve de\u011ferler ile ba\u011fda\u015ft\u0131r\u0131l\u0131rken, modernite; dinamik, de\u011fi\u015fken kural ve de\u011ferler ile irtibatland\u0131r\u0131l\u0131yor. Burada gelene\u011fin, modernlik ile ters d\u00fc\u015ft\u00fc\u011f\u00fc d\u00fc\u015f\u00fcncesi olu\u015fuyor. Modernite gelenekten kopu\u015fu nitelerken, modernle\u015fme s\u00fcreci geleneksel bilinci zay\u0131flat\u0131yor. Bu en az\u0131ndan b\u00f6yle kabul ediliyor.”\u009d S\u00fcer'e g\u00f6re modernite ele\u015ftirilse ya da kabul edilse de \u015f\u00fcphesiz farkl\u0131 yakla\u015f\u0131mlar\u0131n farkl\u0131 g\u00f6rd\u00fc\u011f\u00fc bir kavram. S\u00fcer, “Tamamlanmam\u0131\u015f bir proje, Modernite”\u009d (Habermas), “\u00c7oky\u00f6nl\u00fc Modernite”\u009d (Eisenstadt) ve “Biz hi\u00e7 bir zaman modern olmad\u0131k”\u009d (Latour) gibi kitap ba\u015fl\u0131klar\u0131n\u0131n da modernite hakk\u0131nda farkl\u0131 yakla\u015f\u0131mlar\u0131 a\u00e7\u0131k\u00e7a g\u00f6sterdi\u011fini vurgulad\u0131. <\/span><\/p>\n\n\n\n<\/tbody>\n<\/table>\n

Sunumunda son olarak, sek\u00fclerle\u015fme tezinin temel yakla\u015f\u0131mlar\u0131na de\u011finen Ayd\u0131n S\u00fcer, \u00f6rne\u011fin kiliseye gidenlerin say\u0131s\u0131nda azalma olmas\u0131n\u0131n dindarl\u0131\u011f\u0131n azald\u0131\u011f\u0131n\u0131n i\u015fareti olmas\u0131 gerekmedi\u011fini, sek\u00fclerle\u015fme tezindeki  <\/span>temel sorunun modernite ve gelene\u011fin birarada olamayaca\u011f\u0131 \u00f6nkabul\u00fcnde yatt\u0131\u011f\u0131n\u0131 vurgulad\u0131. “Toplumsal de\u011fi\u015fimler do\u011fal olarak dini etkilerler. Ancak bu dinin geriledi\u011fi anlam\u0131na gelmez, aksine sadece dindarl\u0131\u011f\u0131n de\u011fi\u015fti\u011fi anlam\u0131n\u0131 ta\u015f\u0131r”\u009d diyen ve dindarl\u0131\u011f\u0131n yeni formlar\u0131 konusuna da giren S\u00fcer, sunumunu “Dinin Avrupa kimli\u011finin par\u00e7as\u0131 oldu\u011fu”\u009d \u00fczerinde de\u011ferlendirmeleri ile sonland\u0131rd\u0131. <\/p>\n

D\u0131\u015fili\u015fkiler E\u011fitim Kursu ilahiyatc\u0131 Sabiha Erbakan El Zayat'\u0131n, “M\u00fcsl\u00fcman olmayan toplumlarda M\u00fcsl\u00fcman az\u0131nl\u0131klar”\u009d ba\u015fl\u0131kl\u0131 sunumu ile devam etti. Ba\u015flang\u0131\u00e7ta “Az\u0131nl\u0131k”\u009d kavram\u0131na de\u011finen ve az\u0131nl\u0131\u011f\u0131n say\u0131sal olarak tan\u0131mlan\u0131p tan\u0131mlanamaca\u011f\u0131 ya da de\u011fi\u015fik ayr\u0131m kriterleri olup olmad\u0131\u011f\u0131n\u0131 sorusunu y\u00f6neltti. “\u00c7o\u011funluk homojen bir yap\u0131 m\u0131d\u0131r ve az\u0131nl\u0131k \u00e7o\u011funluktan farkl\u0131 m\u0131d\u0131r?”\u009d gibi temel sorularla meseleye yakla\u015f\u0131m\u0131n\u0131 ifade eden El Zayat, “\u00d6tekile\u015fme”\u009d konusuna da girdi. Sunumda az\u0131nl\u0131\u011f\u0131n farkl\u0131 \u015fekillerinin oldu\u011fu sonucu \u00e7\u0131karken, belirleyici olan\u0131n g\u00fc\u00e7 oldu\u011funa i\u015faret ederek, “Bayanlar say\u0131sal olarak az\u0131nl\u0131k de\u011filler, fakat meslek hayat\u0131nda \u00f6rne\u011fin maa\u015f y\u00f6n\u00fcnde e\u015fit olmayan muameleye maruz kal\u0131yorlar”\u009d \u015feklinde konu\u015ftu. <\/span><\/p>\n

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Erbakan-El Zayat Kur'an'\u0131n anla\u015f\u0131lmas\u0131, Kur'an'\u0131n indi\u011fi d\u00f6nemin dikkate al\u0131nmas\u0131 gibi konular\u0131n \u00f6nemine de vurgu yapt\u0131. Sunumun devam\u0131nda d\u00fcnyan\u0131n farkl\u0131 yerlerindeki di\u011fer M\u00fcsl\u00fcman az\u0131nl\u0131klara da de\u011finen Erbakan-El Zayat, “G\u00fcney Afrika' da M\u00fcsl\u00fcmanlar\u0131n oran\u0131 y\u00fczde 2. Uzun bir tarihleri var ve yerli toplumun onlar hakk\u0131ndaki alg\u0131s\u0131 farkl\u0131. Bu alg\u0131n\u0131n as\u0131l sebebi oradaki M\u00fcsl\u00fcmanlar\u0131n varolan \u0131rk\u00e7\u0131 anlay\u0131\u015fla M\u00fcsl\u00fcmanlar\u0131n kendine has gayretleri ile m\u00fccadele etmeleridir”\u009d\u015feklinde konu\u015ftu. El Zayat'\u0131n bu s\u00f6zleri toplumun iyile\u015fmesine katk\u0131 sa\u011flamay\u0131 hedefleyen kurs kat\u0131l\u0131mc\u0131lar\u0131n\u0131 daha da motive etti. <\/span><\/p>\n

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Sunumunun “Almanya'da M\u00fcsl\u00fcman Varl\u0131\u011f\u0131”\u009d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcm\u00fcnde, \u015feriat ve demokrasinin uyu\u015fmad\u0131\u011f\u0131 gibi bir yakla\u015f\u0131m\u0131n ni\u00e7in varoldu\u011funu soran El Zayat, bu yarg\u0131y\u0131 ele\u015ftirdi ve birisinin ni\u00e7in hem Alman ama ayn\u0131 zamanda M\u00fcsl\u00fcman olam\u0131yaca\u011f\u0131 sorusunu y\u00f6neltti. Son olarak sadece beraberce g\u00f6sterilecek gayretlere ula\u015f\u0131labiliecek halklar \u00fcst\u00fc hedefler oldu\u011funu vurgulayan El Zayat, “A home for all”\u009d(Herkes i\u00e7in bir ev) vizyonuna g\u00f6re hareket edilmesi gerekti\u011fi mesaj\u0131n\u0131 verdi.<\/span><\/p>\n

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\u00dc\u00e7 sunumun ard\u0131ndan, kat\u0131l\u0131mc\u0131lar\u0131n sorular\u0131n\u0131 yan\u0131tlamak i\u00e7in m\u00fczakere gruplar\u0131 olu\u015fturuldu. Ayd\u0131n S\u00fcer taraf\u0131ndan y\u00fcr\u00fct\u00fclen ilk grupta “Modernite ve din aras\u0131nda”\u009d konusu tart\u0131\u015f\u0131ld\u0131. Sabiha Erbakan El-Zayat, “Avrupa \u0130slam'a kar\u015f\u0131 m\u0131?”\u009d ba\u015fl\u0131kl\u0131 tart\u0131\u015fmay\u0131 y\u00fcr\u00fct\u00fcrken, Amina Erbakan'\u0131n grubunun konusu “Uygulamada dinler”\u009d idi. Gruplarda yap\u0131lan m\u00fczakereler da sonra t\u00fcm kat\u0131l\u0131mc\u0131lar ile payla\u015f\u0131ld\u0131. <\/span><\/p>\n

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Cumartesi g\u00fcn\u00fc “din konusu”\u009d \u00fczerine yo\u011funla\u015fan g\u00fcndemin ard\u0131ndan pazar g\u00fcn\u00fc ilk bulu\u015fmadaki \u00e7al\u0131\u015fma gruplar\u0131 yeniden biraraya geldiler. Bu ayki toplant\u0131da “D\u0131\u015fili\u015fkiler \u00e7al\u0131\u015fmalar\u0131nda kullan\u0131lan metinler”\u009d grubunda kat\u0131l\u0131mc\u0131lar internetten faydalanman\u0131n yollar\u0131 \u00fczerine \u00e7al\u0131\u015ft\u0131lar. Kat\u0131l\u0131mc\u0131lar akt\u00fcel Almanya \u0130slam Konferans\u0131 i\u00e7in, SPD, DITIB, IGMG ve \u0130\u00e7i\u015fleri Bakanl\u0131\u011f\u0131'n\u0131n bak\u0131\u015f a\u00e7\u0131lar\u0131ndan sunum haz\u0131rlamak ve ard\u0131ndan g\u00f6r\u00fc\u015flerini savunma \u00fczerinde \u00e7al\u0131\u015ft\u0131lar. <\/span><\/p>\n

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“Camide D\u0131\u015fili\u015fkiler \u00c7al\u0131\u015fmalar\u0131”\u009d konulu \u00e7al\u0131\u015fma grubu kat\u0131l\u0131mc\u0131lar\u0131 da, geldikleri cemiyetlerin durumunu hakk\u0131nda bilgi verme ve \u00fczerine d\u00fc\u015f\u00fcncelerini ifade etme \u00e7al\u0131\u015fmas\u0131 yapt\u0131lar.<\/span><\/p>\n

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“D\u0131\u015fili\u015fkiler \u00c7al\u0131\u015fmas\u0131nda Medya”\u009d ba\u015fl\u0131kl\u0131 \u00e7al\u0131\u015fma grubunda ise Akif \u015eahin, medya \u00e7al\u0131\u015fmalar\u0131n\u0131n dok\u00fcmantasyonu hakk\u0131nda bilgi verirken, blog \u00e7al\u0131\u015fmas\u0131n\u0131n hukuki ve teknik altyap\u0131s\u0131 ve d\u0131\u015fili\u015fkiler \u00e7al\u0131\u015fmalar\u0131nda bloglardan nas\u0131l istifade edilebilece\u011fi \u00fczerinde durdu.(fa) <\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130slam Toplumu Milli G\u00f6r\u00fc\u015f’\u00fcn d\u00fczenledi\u011fi D\u0131\u015fili\u015fkiler E\u011fitim Kursu’nun (KF\u00d6) ikinci bulu\u015fmas\u0131 ger\u00e7ekle\u015fti. Din meselesinin merkeze al\u0131nd\u0131\u011f\u0131 kursta, \u00fc\u00e7 sunum ile din kavram\u0131n\u0131n yan\u0131 s\u0131ra, modernite, gelenek, sek\u00fclerizm gibi kavramlar ve ayr\u0131ca Avrupa’da az\u0131nl\u0131k olarak ya\u015fama sorunu \u00fczerinde duruldu.<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0},"categories":[23238,24],"tags":[],"_links":{"self":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts\/11326"}],"collection":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/comments?post=11326"}],"version-history":[{"count":0,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts\/11326\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/media?parent=11326"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/categories?post=11326"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/tags?post=11326"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}

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