{"id":498,"date":"2024-06-02T20:11:01","date_gmt":"2024-06-02T20:11:01","guid":{"rendered":"http:\/\/www.ibrahimcolak.com.tr\/?page_id=498"},"modified":"2024-06-05T20:34:11","modified_gmt":"2024-06-05T20:34:11","slug":"yuregin-pedagojisi","status":"publish","type":"page","link":"https:\/\/www.ibrahimcolak.com.tr\/?page_id=498","title":{"rendered":"Y\u00fcre\u011fin Pedagojisi"},"content":{"rendered":"

\"\"Y\u00fcre\u011fin Pedagojisi, Paulo Freire\u2019nin ya\u015fam\u0131n\u0131n sonlar\u0131nda ele ald\u0131\u011f\u0131 bir eserdir. Kitap, T\u00fcrk\u00e7e\u2019ye \u00d6zg\u00fcr Orhangazi taraf\u0131ndan \u00e7evrilmi\u015f ve 2014 y\u0131l\u0131nda \u00dctopya yay\u0131nevi taraf\u0131ndan yay\u0131mlanm\u0131\u015ft\u0131r. Kitab\u0131n \u00f6ns\u00f6z\u00fc Prof. Dr. Ahmet Duman taraf\u0131ndan kaleme al\u0131nm\u0131\u015ft\u0131r. \u00d6ns\u00f6zde de\u011finilen \u00f6nemli noktalardan biri, Freire\u2019nin e\u011fitimin tarafs\u0131z olabilece\u011fini imkans\u0131z olarak g\u00f6rmesidir. E\u011fitim ya insanlar\u0131n evcille\u015ftirilerek var olan sessizlik k\u00fclt\u00fcr\u00fcne uyumun sa\u011flayan bir ara\u00e7 ya da insanlar\u0131n \u00f6zg\u00fcrle\u015fmesinde kendi ger\u00e7eklerine ele\u015ftirel bir yakla\u015f\u0131mla bakarak ger\u00e7ekli\u011fi d\u00f6n\u00fc\u015ft\u00fcrmelerini sa\u011flayacak bir \u00f6zg\u00fcrle\u015fme prati\u011fidir.<\/p>\n

Paulo Freire\u2019nin \u00e7ocuklu\u011funu, s\u00fcrg\u00fcndeki ya\u015fam\u0131n\u0131, devlete, ideolojiye, siyasete ve gelece\u011fe y\u00f6nelik d\u00fc\u015f\u00fcncelerini ele ald\u0131\u011f\u0131 Y\u00fcre\u011fin pedagojisi adl\u0131 kitab\u0131 Freire\u2019nin okunmas\u0131 gereken yap\u0131tlar\u0131 aras\u0131nda yer al\u0131yor. Freire\u2019nin ba\u015fyap\u0131t\u0131 olarak kabul edilen ve e\u011fitimin \u00f6zg\u00fcrle\u015fmedeki rol\u00fcn\u00fc ortaya koydu\u011fu Ezilenlerin Pedagojisi kitab\u0131ndan farkl\u0131 olarak Y\u00fcre\u011fin Pedagojisi\u2019nde Freire\u2019nin ya\u015fama ve gelece\u011fe ili\u015fkin bir\u00e7ok konuda d\u00fc\u015f\u00fcncelerini sohbet havas\u0131 i\u00e7inde g\u00f6rmekteyiz. Kitab\u0131n son k\u0131sm\u0131nda Freire\u2019nin ikinci e\u015fi Ana Maria Araujo Freire\u2019nin kitab\u0131n ba\u011flam\u0131na ili\u015fkin notlar\u0131 yer almaktad\u0131r.<\/p>\n

Kitab\u0131 okurken c\u00fcmlelerin uzunlu\u011fu ve baz\u0131 noktalar\u0131n a\u00e7\u0131k ifade edilmeyi\u015fi g\u00f6ze \u00e7arpmakta. Kitab\u0131n \u00e7evirisi daha sade ve anla\u015f\u0131labilir bir dille yap\u0131labilirdi. \u00c7evirinin ak\u0131c\u0131l\u0131ktan uzak olmas\u0131n\u0131n bir nedeni, kitab\u0131n orijinalinde ve \u0130ngilizce \u00e7evirisinde kullan\u0131lan uzun c\u00fcmleler olabilir. Ancak buna ra\u011fmen, kitab\u0131n T\u00fcrk\u00e7e \u00e7evirisinde kelimeler daha dikkatli se\u00e7ilebilir ve daha anla\u015f\u0131labilir ifadelerle ba\u011flam\u0131n verilmesi sa\u011flanabilirdi. Ayr\u0131ca baz\u0131 anahtar kelimeler (\u00f6rne\u011fin \u201clife support\u201d \u201cya\u015fam deste\u011fi sistemi\u201d olarak; \u201cmeddle\u201d \u201coyna\u015fmak\u201d olarak \u00e7evrilmi\u015ftir) daha anla\u015f\u0131labilir bi\u00e7imde \u00e7evrilebilirdi. Bunlara ra\u011fmen daha \u00f6nceden Freire\u2019nin kavramlar\u0131na yabanc\u0131 olmayan okurlar kitab\u0131n ba\u011flam\u0131n\u0131 takip etmekte zorlanmayacaklard\u0131r.<\/p>\n

Y\u00fcre\u011fin Pedagojisi Portekizce asl\u0131nda \u201cA sombra desta mangueria\u201d (Bir mango a\u011fac\u0131n\u0131n g\u00f6lgesi alt\u0131nda) olarak ge\u00e7mektedir. Freire, mango ve di\u011fer kuzeydo\u011fu a\u011fa\u00e7lar\u0131n\u0131n alt\u0131nda kendisini kafas\u0131 din\u00e7 ve daha yarat\u0131c\u0131 hissetti\u011fi ve burada uzun zaman ge\u00e7irdi\u011fi i\u00e7in kitap bu isimle an\u0131lmaktad\u0131r. Freire, kitap i\u00e7erisinde bah\u00e7esindeki bir mango a\u011fac\u0131n\u0131n alt\u0131nda, yaln\u0131zl\u0131ktan umuda, d\u00fcnyadaki siyasetten e\u011fitime, ya\u015fad\u0131\u011f\u0131 s\u00fcrg\u00fcnden demokrasiye ve ideolojiden devlete kadar pek \u00e7ok konuda d\u00fc\u015f\u00fcncelerini belirtmektedir. Mango a\u011fac\u0131n\u0131n alt\u0131nda y\u00fcre\u011finin sesine kulak verdi\u011fi i\u00e7in kitab\u0131n \u0130ngilizce bask\u0131s\u0131 Pedagogy of the Heart (Y\u00fcre\u011fin Pedagojisi) olarak adland\u0131r\u0131lm\u0131\u015ft\u0131r. Freire\u2019yi mango a\u011fac\u0131n\u0131n alt\u0131na getiren aray\u0131\u015f, buran\u0131n g\u00f6lge ve rahatlat\u0131c\u0131 olmas\u0131n\u0131n yan\u0131 s\u0131ra d\u00fcnyadan ve di\u011fer insanlardan uzak olmas\u0131, burada kendi kendine sorular sormas\u0131 veya kendiyle konu\u015fmas\u0131d\u0131r. Freire, burada ya\u015fad\u0131\u011f\u0131 yaln\u0131zl\u0131\u011f\u0131 olumlu bir deneyim olarak alg\u0131lamaktad\u0131r . Bu yaln\u0131zl\u0131k, dostlu\u011fa duydu\u011fu ihtiyac\u0131 anlamas\u0131n\u0131 ve kendini daha iyi tan\u0131mas\u0131n\u0131 ve \u201cd\u00fcnyada olmas\u0131n\u0131\u201d sa\u011flamaktad\u0131r.<\/p>\n

Bu ba\u011flamda Freire, sadece bir ya\u015fam s\u00fcrmek ile d\u00fcnyada olmak aras\u0131ndaki ayr\u0131ma dikkat \u00e7ekmektedir. Bu iki kavram, asl\u0131nda kar\u015f\u0131t iki durumu ifade etmekte ve kitapta \u015fu \u015fekilde a\u00e7\u0131klanmaktad\u0131r: Sadece bir ya\u015fam s\u00fcrmek genellikle hayvanlar\u0131n ya\u015fama uyum sa\u011flama \u015feklidir. Sadece ya\u015fam s\u00fcren insanlar\u0131n yapt\u0131klar\u0131 \u015fey d\u00fcnyan\u0131n kurulu sosyal, tarihi ve k\u00fclt\u00fcrel ba\u011flam\u0131na dahil olmakt\u0131r. D\u00fcnyada olmak ise ya\u015fam\u0131 yeniden in\u015fa etmeyi gerektirir. \u0130nsanlar, ancak d\u00fcnyay\u0131 anlay\u0131p d\u00f6n\u00fc\u015ft\u00fcrmeye ba\u015flad\u0131klar\u0131nda tam anlam\u0131yla d\u00fcnyada olabilirler. Bu da insanlar\u0131n dayan\u0131\u015fma i\u00e7erisinde hareket etmeleri, kendilerine ve d\u00fcnyaya ili\u015fkin bir bilin\u00e7 geli\u015ftirmeleri ve d\u00fcnyayla diyalektik bir ili\u015fki i\u00e7erisinde olmalar\u0131 ile sa\u011flanabilir. Freire, ya\u015famdaki kendi konumunu ise \u015fu s\u00f6zlerle ifade ediyor: \u201cBen ya\u015fam destek sistemi i\u00e7erisinde\u00a0\u00a0bir varl\u0131k de\u011filim. Ben d\u00fcnya i\u00e7inde, d\u00fcnyayla birlikte ve di\u011ferleriyle birlikte bir varl\u0131\u011f\u0131m. Bir \u015feyler yapan, bilen, ihmal eden, konu\u015fan, korkan, risk alan, d\u00fc\u015f kuran, a\u015f\u0131k olan, sinirlenen ve kendinden ge\u00e7en bir varl\u0131k. Salt bir nesne olmay\u0131 ret eden bir varl\u0131\u011f\u0131m\u201d (s. 28).<\/p>\n

Freire, insanlar\u0131n\u00a0da kaderci bir anlay\u0131\u015f i\u00e7erisinde olmamalar\u0131n\u0131, kapasitelerini ve karar verme haklar\u0131n\u0131 kullanabilmek i\u00e7in m\u00fccadele etmeleri gerekti\u011fini vurgulamaktad\u0131r. Ayr\u0131ca Freire, ilerici entelekt\u00fcellerden gelece\u011fin farkl\u0131 bir bi\u00e7imde olabilece\u011fini halka anlatmalar\u0131 gerekti\u011fini ifade etmektedir. Hatta Freire\u2019ye g\u00f6re bu konuda devlete de b\u00fcy\u00fck sorumluluk d\u00fc\u015fmektedir. \u201cDevlet neo-liberallerin istedi\u011fi kadar liberal olamaz. \u0130lerici partilerin, iktisadi kalk\u0131nma ve devletin \u00f6l\u00e7e\u011finin s\u0131n\u0131rland\u0131r\u0131lmas\u0131 y\u00f6n\u00fcnde kavga etmeleri gerekir. Devlet ne her \u015feye kadir bir varl\u0131k ne de iyi ya\u015fayanlar\u0131n emrine uyan bir u\u015fak olmal\u0131d\u0131r. Hi\u00e7bir iktisadi kalk\u0131nma projesi, kadercilik ad\u0131na tarihin kad\u0131n ve erkeklerini yok sayamaz\u201d (s. 28,29).<\/p>\n

Freire\u2019nin sadece ya\u015famda yer almamas\u0131 ve d\u00fcnyan\u0131n aktif bir par\u00e7as\u0131 olmas\u0131nda ya\u015fad\u0131\u011f\u0131 \u00e7ocuklu\u011fun \u00f6nemli bir yeri vard\u0131r. Nitekim Freire, kendisinde, d\u00fcnyaya ili\u015fkin bir bilin\u00e7lilik olu\u015fmas\u0131n\u0131n \u00f6ncelikle ya\u015fad\u0131\u011f\u0131 \u00e7evreden ba\u015flad\u0131\u011f\u0131n\u0131 ifade etmekte. Ya\u015fad\u0131\u011f\u0131 evin arka bah\u00e7esi onun ilk d\u00fcnyas\u0131n\u0131 olu\u015fturmaktayd\u0131: \u201cMango a\u011fa\u00e7lar\u0131, dallar\u0131 g\u00f6lgeli zemine diz \u00e7\u00f6ken mahun cevizleri, ekmek a\u011fa\u00e7lar\u0131 (breadfruit trees) ve di\u011ferleri. Bu de\u011fi\u015fik renkli, kokulu ve meyveli a\u011fa\u00e7lar\u0131n sa\u011flad\u0131klar\u0131 mekan, \u015fark\u0131 s\u00f6ylemenin tad\u0131n\u0131 \u00e7\u0131kartan \u00e7e\u015fitli ku\u015flar\u0131 \u00e7ekiyordu\u201d (s. 31).<\/p>\n

Freire\u2019nin do\u011fayla i\u00e7 i\u00e7e ge\u00e7irdi\u011fi \u00e7ocuklu\u011fu; ac\u0131, a\u00e7l\u0131k ve sefaletin oldu\u011fu ya\u015fad\u0131\u011f\u0131 \u015fehir Recife; i\u00e7erisinde bir\u00e7ok \u00e7e\u015fitlili\u011fi bar\u0131nd\u0131ran ana vatan\u0131 Brezilya, onun aktif bir d\u00fcnya yurtta\u015f\u0131 olabilmesinde \u00f6nemli bir yere sahiptir. Nitekim Brezilya, Freire\u2019nin \u00f6zg\u00fcrl\u00fck d\u00fc\u015f\u00fcn\u00fc ta\u015f\u0131maktad\u0131r. \u00c7\u00fcnk\u00fc g\u00fczelliklerinin yan\u0131 s\u0131ra bu \u00fclke, \u201cmilyonlar\u0131n a\u00e7l\u0131\u011f\u0131n\u0131, k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcren yoksullu\u011fu, katledilen \u00e7ocuklar\u0131, kurulu d\u00fczensizli\u011fi, doland\u0131r\u0131c\u0131l\u0131\u011f\u0131, her daim mevcut otoriterli\u011fi ve katlanan \u015fiddeti\u201d (s. 45) bar\u0131nd\u0131rmaktad\u0131r. Freire, bu deh\u015fetlerden kurtulmu\u015f Brezilya\u2019y\u0131 d\u00fc\u015flerinin ana vatan\u0131 olarak nitelendirmektedir. Bunun i\u00e7in i\u00e7erisinde demokrasiye, \u00f6zg\u00fcrl\u00fc\u011fe ve ele\u015ftirel e\u011fitime dair b\u00fcy\u00fck bir umut ta\u015f\u0131maktad\u0131r. O\u2019na g\u00f6re, \u201cUmut, insanlar i\u00e7in varolu\u015fsal bir ihtiya\u00e7t\u0131r.\u201d (s. 39).<\/p>\n

Her ne kadar kendisi \u00f6zg\u00fcrle\u015fmeye ve gelece\u011fe ili\u015fkin g\u00fc\u00e7l\u00fc bir umut ta\u015f\u0131\u015fa da, insanlarda var olan kaderci anlay\u0131\u015f\u0131n umudu yok etti\u011fine dikkat \u00e7ekmektedir. Kadercilik, \u201cka\u00e7\u0131n\u0131lmaz\u0131n kar\u015f\u0131s\u0131nda hi\u00e7bir \u015fey yap\u0131lamayaca\u011f\u0131 i\u00e7in kibarca boyun e\u011fmeyi\u201d (s. 38) gerektirir. Bask\u0131c\u0131 bir ortam ve egemenlerin Tanr\u0131\u2019y\u0131 kendi ama\u00e7lar\u0131 i\u00e7in kullanmas\u0131 kadercili\u011fi beslemektedir. Ancak Freire, egemen g\u00fc\u00e7lerin e\u015fit olmayan m\u00fccadelesine katk\u0131 sundu\u011fu i\u00e7in kadercili\u011fi kesin bir bi\u00e7imde reddetmektedir. \u00c7\u00fcnk\u00fc o \u201ca\u00e7lar\u0131n durumlar\u0131n\u0131n Tanr\u0131\u2019n\u0131n b\u00f6yle istemesinden kaynaklanmad\u0131\u011f\u0131n\u0131\u201d (s. 40) ve \u201cyoksulun kadercili\u011finin, sadece ezenlere ve egemenlere\u201d yarayaca\u011f\u0131n\u0131 belirtmektedir (s. 103).<\/p>\n

Kitap i\u00e7erisinde yer alan \u00f6nemli konulardan bir di\u011feri siyasettir. Freire,\u00a0\u201csa\u011f\u0131n s\u0131n\u0131r\u0131, neo liberaller ve ilericiler, demokratik y\u00f6netim, sollar ve sa\u011f\u201d ba\u015fl\u0131klar\u0131 alt\u0131nda siyasete ili\u015fkin g\u00f6r\u00fc\u015flerini ifade etmektedir. Freire bu noktada, Latin Amerika\u2019daki sol partilerin sa\u011fa ve merkeze kaymas\u0131n\u0131 tehlikeli g\u00f6rmektedir. Baz\u0131 kesimlere ho\u015f g\u00f6r\u00fcnmek amac\u0131yla ger\u00e7ekle\u015ftirilen bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn her zaman sa\u011f olarak kalaca\u011f\u0131n\u0131 ifade etmektedir. Bu ba\u011flamda Freire, solcu partilere d\u00fc\u015fen g\u00f6revi \u015f\u00f6yle ifade etmektedir: \u201cDemokrasiye ge\u00e7erken ve kitle partileri olmaktan \u00e7\u0131karken solcu partiler, tam anlam\u0131yla pedagojik ara\u00e7lar olmal\u0131d\u0131rlar. Kendi zamanlar\u0131n\u0131n taleplerine cevap vermeli ve k\u00fcst\u00fcr\u00fclm\u00fc\u015f ve kendine ba\u011fl\u0131 kalanlarla ileti\u015fim kanallar\u0131n\u0131 a\u00e7\u0131k tutmal\u0131d\u0131r. Solcu partiler esas g\u00f6revleri olan ele\u015ftirel e\u011fitimden vazge\u00e7memelidirler\u201d (s.48).<\/p>\n

Freire\u2019nin sol partilere di\u011fer bir ele\u015ftirisi kendi aralar\u0131nda b\u00f6l\u00fcnm\u00fc\u015fl\u00fck i\u00e7erisinde olmalar\u0131 ve ortak bir ama\u00e7 etraf\u0131nda bir araya gelememeleridir. Sa\u011f partiler ise tehlike kar\u015f\u0131s\u0131nda kolayca birle\u015febilmektedir. Nitekim Freire sol partilerden \u201csollar\u201d sa\u011f partilerden ise \u201csa\u011f\u201d olarak bahsetmektedir. Solcu partilerden y\u00fczeysel farkl\u0131l\u0131klar\u0131n\u0131n \u00fcstesinden gelip ortak kimliklerini temel almalar\u0131, halkla diyalo\u011fa girebilecek bir dil kullanmalar\u0131, farkl\u0131 d\u00fc\u015f\u00fcncelere ho\u015fg\u00f6r\u00fcyle yakla\u015fmalar\u0131, \u00f6nyarg\u0131lar\u0131ndan kurtulmalar\u0131 ve b\u00fcrokratik bir s\u00f6ylem \u00fcretmek yerine dayan\u0131\u015fma i\u00e7in m\u00fccadele etmeleri beklenmektedir. Freire\u2019ye g\u00f6re toplumun d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi ve \u00f6zg\u00fcrle\u015febilmesi i\u00e7in: \u201cG\u00fc\u00e7 yap\u0131lar\u0131n\u0131n radikal bir bi\u00e7imde de\u011fi\u015ftirilmesi gereklidir. Ancak kimse bunu tek ba\u015f\u0131na yapamaz. Hi\u00e7bir siyasi parti bunu tek ba\u015f\u0131na yapamaz. Sadece belirli ana ilkeler \u00fczerinde anla\u015fan g\u00fc\u00e7ler, her ne kadar y\u00fczeysel farkl\u0131l\u0131klar\u0131 olsa da, ihtiya\u00e7 duyulan de\u011fi\u015fiklik i\u00e7in birle\u015febilirler\u201d (s. 79).<\/p>\n

Kitapta\u00a0\u00a0farkl\u0131 ba\u015fl\u0131klar alt\u0131nda Freire\u2019nin e\u011fitime ili\u015fkin g\u00f6r\u00fc\u015flerini de g\u00f6rebiliyoruz. Freire, e\u011fitimin yaln\u0131zca \u201ckelimeyi ve metni okumay\u0131\u201d de\u011fil ayn\u0131 zamanda \u201cba\u011flam\u0131 ve d\u00fcnyay\u0131 okumay\u0131\u201d kapsamas\u0131 gerekti\u011finin alt\u0131n\u0131 \u00e7izmektedir (s. 39). Egemen s\u0131n\u0131flar e\u011fitimi teknik bir eyleme d\u00f6n\u00fc\u015ft\u00fcr\u00fcp politik alan\u0131n d\u0131\u015f\u0131na itmektedirler. Ancak Freire\u2019ye g\u00f6re e\u011fitim politik bir eylemdir. Freire e\u011fitimin \u201cteknik, bilimsel ve profesyonel geli\u015fmeye ihtiyac\u0131 oldu\u011fu kadar d\u00fc\u015flere ve \u00fctopyalara da ihtiyac\u0131 oldu\u011funu\u201d (s. 38) belirtmektedir. Egemen s\u0131n\u0131flar, \u00e7\u0131karlar\u0131 do\u011frultusunda teknik bir \u00f6\u011fretimi savunmaktad\u0131rlar. Benzer \u015fekilde, neo liberal bak\u0131\u015f a\u00e7\u0131s\u0131 ile birlikte \u00f6\u011fretim prati\u011fi sadece tekni\u011fin veya i\u00e7eri\u011fin \u00f6\u011fretilmesine indirgenmektedir. Buna kar\u015f\u0131n \u201c\u00f6\u011fretim, ger\u00e7ekli\u011fin ele\u015ftirel anlay\u0131\u015f\u0131n\u0131n ara\u015ft\u0131r\u0131lmas\u0131n\u0131 sa\u011flamal\u0131\u201d (s. 40) ve \u201c\u00f6\u011frencilere merak\u0131n \u00f6nemini vurgulamal\u0131d\u0131r\u201d (s. 95).<\/p>\n

Freire bu kitapta Ezilenlerin Pedagojisinde de vurgulad\u0131\u011f\u0131 gibi e\u011fitime bir \u00f6zg\u00fcrle\u015fme prati\u011fi olarak bakmaktad\u0131r. Ayr\u0131ca e\u011fitim ve okul, demokratik y\u00f6netimin sa\u011flanabilmesinde \u00f6nemli g\u00f6r\u00fclmektedir. Bu do\u011frultuda Freire, Brezilya\u2019da e\u011fitim bakan\u0131 oldu\u011fu d\u00f6nemde kamu okullar\u0131n\u0131 daha az elitist, daha az otoriter ve daha demokratik hale getirmi\u015f, profesyonel geli\u015fim alan\u0131nda \u00e7al\u0131\u015fmalar y\u00fcr\u00fctm\u00fc\u015f, yeti\u015fkin okuma yazma \u00f6\u011frencileri i\u00e7in konferanslar d\u00fczenlemi\u015ftir.<\/p>\n

K\u0131sacas\u0131 Freire, Y\u00fcre\u011fin Pedagojisi adl\u0131 kitab\u0131nda kendi ya\u015fam\u0131ndan yola \u00e7\u0131karak bizi umuda ve \u00fctopyalara do\u011fru bir yolculu\u011fa \u00e7\u0131kar\u0131yor. E\u011fitimi, ele\u015ftiriyi, d\u00f6n\u00fc\u015ft\u00fcrmeyi, olabilirlik dilini, \u00f6zg\u00fcrl\u00fc\u011f\u00fc, m\u00fccadeleyi, bilin\u00e7lenmeyi ve d\u00fcnyay\u0131 okumay\u0131 daha iyi anlamam\u0131z\u0131 sa\u011fl\u0131yor. Neo liberallerin, kapitalizmin, bask\u0131c\u0131 egemenlik anlay\u0131\u015f\u0131n\u0131n ve i\u00e7eri\u011fin \u00f6\u011fretilmesine dayanan e\u011fitimin kar\u015f\u0131s\u0131nda dimdik duruyor . En \u00f6nemlisi \u015fu anlay\u0131\u015fa kar\u015f\u0131 \u00e7\u0131k\u0131yor: \u201cHer \u015fey oldu\u011fu gibidir, \u00e7\u00fcnk\u00fc ba\u015fka t\u00fcrl\u00fc olmazd\u0131\u201d (s. 87). O\u2019na g\u00f6re d\u00fcnyay\u0131 de\u011fi\u015ftirmek, onu de\u011fi\u015ftirmek istemekle ba\u015fl\u0131yor.<\/p>\n

\u0130brahim \u00c7OLAK, 2018, Mu\u011fla<\/p>\n","protected":false},"excerpt":{"rendered":"

Y\u00fcre\u011fin Pedagojisi, Paulo Freire\u2019nin ya\u015fam\u0131n\u0131n sonlar\u0131nda ele ald\u0131\u011f\u0131 bir eserdir. Kitap, T\u00fcrk\u00e7e\u2019ye \u00d6zg\u00fcr Orhangazi taraf\u0131ndan \u00e7evrilmi\u015f ve 2014 y\u0131l\u0131nda \u00dctopya yay\u0131nevi taraf\u0131ndan yay\u0131mlanm\u0131\u015ft\u0131r. Kitab\u0131n \u00f6ns\u00f6z\u00fc Prof. Dr. Ahmet Duman taraf\u0131ndan kaleme al\u0131nm\u0131\u015ft\u0131r. \u00d6ns\u00f6zde de\u011finilen \u00f6nemli noktalardan biri, Freire\u2019nin e\u011fitimin tarafs\u0131z olabilece\u011fini imkans\u0131z olarak g\u00f6rmesidir. E\u011fitim ya insanlar\u0131n evcille\u015ftirilerek var olan sessizlik k\u00fclt\u00fcr\u00fcne uyumun sa\u011flayan bir […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"default","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"set","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"class_list":["post-498","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.ibrahimcolak.com.tr\/index.php?rest_route=\/wp\/v2\/pages\/498","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ibrahimcolak.com.tr\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.ibrahimcolak.com.tr\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.ibrahimcolak.com.tr\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ibrahimcolak.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=498"}],"version-history":[{"count":6,"href":"https:\/\/www.ibrahimcolak.com.tr\/index.php?rest_route=\/wp\/v2\/pages\/498\/revisions"}],"predecessor-version":[{"id":726,"href":"https:\/\/www.ibrahimcolak.com.tr\/index.php?rest_route=\/wp\/v2\/pages\/498\/revisions\/726"}],"wp:attachment":[{"href":"https:\/\/www.ibrahimcolak.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=498"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}