{"id":8931,"date":"2026-08-21T16:27:13","date_gmt":"2026-08-21T13:27:13","guid":{"rendered":"https:\/\/psikopolitikdergi.com\/?p=8931"},"modified":"2026-08-21T16:54:20","modified_gmt":"2026-08-21T13:54:20","slug":"metalasan-sporcu-bedeni","status":"publish","type":"post","link":"https:\/\/psikopolitikdergi.com\/2026\/08\/21\/metalasan-sporcu-bedeni","title":{"rendered":"Metala\u015fan Sporcu Bedeni"},"content":{"rendered":"\n

Yazar: Arda Kuru Elkasovic – Voleybolcu I Sosyolog I Psikoloji \u00d6\u011frencisi<\/strong><\/p>\n\n\n

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Edit\u00f6rden<\/strong><\/p>\n\n\n\n

Arda Kuru Elkasovic, beden olgusunun modern d\u00fcnyada politik, ekonomik ve psikolojik bir iktidar alan\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesini ele\u015ftirel bir bak\u0131\u015f a\u00e7\u0131s\u0131yla inceliyor. Sosyolog, psikoloji \u00f6\u011frencisi ve voleybolcu kimliklerini harmanlayan \u00e7al\u0131\u015fma, “ba\u015far\u0131 makinesi” <\/strong>olarak kodlanan bedenin, toplumsal normlar ve t\u00fcketim k\u00fclt\u00fcr\u00fcyle nas\u0131l nesnele\u015ftirildi\u011fini ve i\u00e7selle\u015ftirilmi\u015f iktidar mekanizmalar\u0131n\u0131 ele al\u0131yor. R\u00f6portaj, bireyin kendi bedeniyle kurdu\u011fu ili\u015fkiyi, performans kayg\u0131s\u0131 ve dijital emek ekseninde de\u011ferlendirerek, bedenin bir “\u00f6zne” <\/strong>olarak yeniden tan\u0131mlanmas\u0131n\u0131 \u00f6neriyor.<\/p>\n\n\n\n

1- “Kendi bedenimin patronu benim” s\u00f6ylemi ger\u00e7ekten m\u00fcmk\u00fcn m\u00fc? <\/strong><\/p>\n\n\n\n

Bu s\u00f6ylem, bireyin bedeni \u00fczerinde s\u00f6z sahibi olma arzusunu \u00e7ok g\u00fc\u00e7l\u00fc bi\u00e7imde ifade ediyor. Fakat sosyolojik a\u00e7\u0131dan bakt\u0131\u011f\u0131m\u0131zda bunun mutlak anlamda m\u00fcmk\u00fcn oldu\u011funu s\u00f6ylemek olduk\u00e7a zor. \u00c7\u00fcnk\u00fc bedenimizi yaln\u0131zca biyolojik ya da fizyolojik bir organizma olarak d\u00fc\u015f\u00fcnemeyiz. Elbette beden; kaslardan, organlardan, hastal\u0131k, sa\u011fl\u0131k, uyku ve beslenme gibi s\u00fcre\u00e7lerden olu\u015fuyor. Ancak bunun yan\u0131nda toplumsal olarak in\u015fa edilen bir beden de var. Bu beden; i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z toplumun de\u011ferlerini, normlar\u0131n\u0131, rollerini ve egemenlik ili\u015fkilerini do\u011frudan yans\u0131t\u0131yor. <\/p>\n\n\n\n

Dolay\u0131s\u0131yla beden, yaln\u0131zca bize ait ve toplumdan ba\u011f\u0131ms\u0131z bir alan de\u011fil. Nas\u0131l oturmam\u0131z, nas\u0131l y\u00fcr\u00fcmemiz, nas\u0131l giyinmemiz, ne kadar yememiz, ka\u00e7 kilo olmam\u0131z ya da ya\u015f\u0131m\u0131z ilerledik\u00e7e nas\u0131l g\u00f6r\u00fcnmemiz gerekti\u011fine ili\u015fkin d\u00fc\u015f\u00fcncelerimiz bile toplumsal ko\u015fullar i\u00e7inde \u015fekilleniyor. Biz bir topluma do\u011fuyoruz ve do\u011fdu\u011fumuz andan itibaren aile, e\u011fitim, medya, din, hukuk ve ekonomik sistem gibi yap\u0131lar taraf\u0131ndan bi\u00e7imlendiriliyoruz. <\/p>\n\n\n\n

Kendimizi tamamen \u00f6zg\u00fcr irademizle olu\u015fturdu\u011fumuzu d\u00fc\u015f\u00fcnsek de neyi g\u00fczel, sa\u011fl\u0131kl\u0131, \u00e7ekici veya normal buldu\u011fumuz b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bizden \u00f6nce kurulmu\u015f anlam d\u00fcnyalar\u0131ndan geliyor. Fakat bu, bireyin tamamen edilgen oldu\u011fu anlam\u0131na da gelmiyor. Birey k\u0131yafetiyle, sa\u00e7 bi\u00e7imiyle, d\u00f6vmeleriyle, bedensel duru\u015fuyla ve ya\u015fam tarz\u0131yla kimli\u011fini ifade edebiliyor. Beden bu anlamda hem toplumun \u00fczerine yaz\u0131 yazd\u0131\u011f\u0131 hem de bireyin kendisini anlatmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 bir alan. Ancak burada \u00f6nemli bir \u00e7eli\u015fki var: Bedenimiz arac\u0131l\u0131\u011f\u0131yla kendimize \u00f6zg\u00fc oldu\u011fumuzu d\u00fc\u015f\u00fcn\u00fcrken kulland\u0131\u011f\u0131m\u0131z semboller ve be\u011feni \u00f6l\u00e7\u00fctleri de \u00e7o\u011funlukla toplum taraf\u0131ndan \u00fcretilmi\u015f oluyor. Yani bedenimizi biz bi\u00e7imlendiriyoruz ama bedenimizi bi\u00e7imlendirirken kulland\u0131\u011f\u0131m\u0131z ara\u00e7lar\u0131, anlamlar\u0131 ve \u00f6l\u00e7\u00fctleri toplumdan al\u0131yoruz. Bu nedenle \u201ckendi bedenim\u201d dedi\u011fimiz beden bile yaln\u0131zca bizim ki\u015fisel \u00fcr\u00fcn\u00fcm\u00fcz de\u011fil.<\/p>\n\n\n

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Lisans y\u0131llar\u0131mdan beri at\u0131f yapmay\u0131 en sevdi\u011fim d\u00fc\u015f\u00fcn\u00fcrlerden biri olan Michel Foucault, bedeni bir iktidar alan\u0131 olarak ele al\u0131yor. Foucault\u2019ya g\u00f6re modern iktidar, insanlar\u0131 yaln\u0131zca yasaklar koyarak veya a\u00e7\u0131k\u00e7a cezaland\u0131rarak y\u00f6netmiyor. Daha incelikli bir bi\u00e7imde bedenleri, davran\u0131\u015flar\u0131, duygular\u0131 ve g\u00fcndelik al\u0131\u015fkanl\u0131klar\u0131 d\u00fczenliyor. \u00c7\u00fcnk\u00fc en etkili iktidar, s\u00fcrekli d\u0131\u015far\u0131dan m\u00fcdahale etmek zorunda kalmayan; bireyin i\u00e7ine yerle\u015fmi\u015f, i\u00e7selle\u015ftirilmi\u015f iktidard\u0131r. <\/p>\n\n\n\n

\u00d6rne\u011fin bir askere ba\u015flang\u0131\u00e7ta nas\u0131l y\u00fcr\u00fcmesi, nas\u0131l selam vermesi, nas\u0131l giyinmesi ve nas\u0131l durmas\u0131 gerekti\u011fi \u00f6\u011fretilir. Fakat zamanla asker bu davran\u0131\u015flar\u0131 her defas\u0131nda birisi emir verdi\u011fi i\u00e7in de\u011fil, kendisinden beklenen davran\u0131\u015f bi\u00e7imini i\u00e7selle\u015ftirdi\u011fi i\u00e7in ger\u00e7ekle\u015ftirir. Foucault\u2019nun Panoptikon anlat\u0131s\u0131nda oldu\u011fu gibi ki\u015fi, ger\u00e7ekten izlenip izlenmedi\u011fini bilmese bile her an izleniyormu\u015f\u00e7as\u0131na kendisini denetlemeye ba\u015flar. Bir s\u00fcre sonra d\u0131\u015far\u0131daki otoritenin yerini bireyin kendi \u00fczerindeki g\u00f6zetimi al\u0131r. <\/p>\n\n\n\n

G\u00fcn\u00fcm\u00fczde de \u201cKad\u0131n dedi\u011fin \u015f\u00f6yle g\u00f6r\u00fcnmeli\u201d, \u201cErkek g\u00fc\u00e7l\u00fc olmal\u0131\u201d, \u201cZay\u0131f beden sa\u011fl\u0131kl\u0131 bedendir\u201d, \u201cYa\u015flanma belirtileri gizlenmelidir\u201d ya da \u201cBa\u015far\u0131l\u0131 insan bak\u0131ml\u0131 ve fit g\u00f6r\u00fcn\u00fcr\u201d gibi normlarla kar\u015f\u0131la\u015f\u0131yoruz. \u00dcstelik bunlar\u0131 bize her zaman do\u011frudan birisi emretmiyor. Buna ra\u011fmen bedenimizi bu beklentilere uygun h\u00e2le getirmeye \u00e7al\u0131\u015f\u0131yoruz. Tart\u0131ya \u00e7\u0131k\u0131yor, kalorimizi hesapl\u0131yor, aynada kendimizi kontrol ediyor, foto\u011fraflarda nas\u0131l g\u00f6r\u00fcnd\u00fc\u011f\u00fcm\u00fcz\u00fc d\u00fc\u015f\u00fcn\u00fcyor ve \u00e7o\u011fu zaman ba\u015fkalar\u0131n\u0131n bak\u0131\u015f\u0131n\u0131 kendi i\u00e7imizde ta\u015f\u0131yoruz. <\/p>\n\n\n\n

Ataerkil, kapitalizm ve di\u011fer iktidar yap\u0131lar\u0131 \u00f6nce belirli bir \u201cideal beden\u201d \u00fcretir, ard\u0131ndan bireyleri bu ideale yakla\u015fmalar\u0131 i\u00e7in e\u011fitir. Bu ideal beden, do\u011fal ve evrenselmi\u015f gibi sunulur; ona uymayan bedenler ise sa\u011fl\u0131ks\u0131z, bak\u0131ms\u0131z, disiplinsiz, ya\u015fl\u0131 veya ba\u015far\u0131s\u0131z olarak etiketlenebilir. Burada \u201cnormal\u201d kelimesinin kendisi bile politik bir anlam ta\u015f\u0131r. \u00c7\u00fcnk\u00fc bir bedeni normal kabul etti\u011fimiz anda, o \u00f6l\u00e7\u00fct\u00fcn d\u0131\u015f\u0131nda kalan bedenleri de anormal ilan etmi\u015f oluruz. <\/p>\n\n\n\n

Bu ko\u015fullar alt\u0131nda ki\u015finin bedeni hakk\u0131nda tamamen kendisine ait, toplumdan ba\u011f\u0131ms\u0131z be\u011feni yarg\u0131lar\u0131na sahip oldu\u011funu s\u00f6ylemek kolay de\u011fil. \u0130nsan bazen ger\u00e7ekten kendi tercihini mi yapt\u0131\u011f\u0131n\u0131, yoksa kabul g\u00f6rmek ve d\u0131\u015flanmamak i\u00e7in mi o tercihe y\u00f6neldi\u011fini ay\u0131rt edemeyebilir. \u00d6rne\u011fin ki\u015fi kilo vermeyi kendisi istedi\u011fini s\u00f6yleyebilir; fakat bu iste\u011fin ne kadar\u0131 ki\u015fisel rahatl\u0131\u011f\u0131ndan, ne kadar\u0131 toplumun zay\u0131f bedene verdi\u011fi de\u011ferden kaynaklan\u0131yor? Estetik m\u00fcdahale yapt\u0131rmak bireysel bir karar olabilir; fakat benzer ya\u015flarda, benzer s\u0131n\u0131fsal konumlarda ve benzer medya i\u00e7eriklerine maruz kalan \u00e7ok say\u0131da insan ayn\u0131 anda ayn\u0131 b\u00f6lgelerini de\u011fi\u015ftirmek istiyorsa burada yaln\u0131zca ki\u015fisel tercihten s\u00f6z edebilir miyiz? Bence as\u0131l sorgulanmas\u0131 gereken nokta bu. \u201cKendi bedenimin patronu benim\u201d talebi yine de \u00f6nemsiz de\u011fildir. Tam tersine, bireyin \u00f6zerk olma ihtiyac\u0131ndan do\u011fan \u00e7ok k\u0131ymetli bir taleptir. Ancak bu \u00f6zerkli\u011fin toplumdan ba\u011f\u0131ms\u0131z ve s\u0131n\u0131rs\u0131z olmad\u0131\u011f\u0131n\u0131 kabul etmemiz gerekir. \u0130nsanlar devlet, hukuk, aile, din, t\u0131p ve piyasa gibi kurumlar\u0131n i\u00e7erisinde ya\u015f\u0131yor. Bu kurumlar\u0131n beden \u00fczerinde do\u011frudan ya da dolayl\u0131 karar verme g\u00fcc\u00fc bulunuyor. <\/p>\n\n\n

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\u00d6rne\u011fin baz\u0131 \u00fclkelerde bir kad\u0131n\u0131n ne giyece\u011fi hukuki ve siyasal yapt\u0131r\u0131mlar\u0131n konusu h\u00e2line gelebiliyor. K\u00fcrtaj meselesinde de \u00f6zellikle kad\u0131n bedeni tarih boyunca yaln\u0131zca bireye ait bir alan olarak g\u00f6r\u00fclmemi\u015f; aile, ahlak, n\u00fcfus politikalar\u0131 ve toplumsal d\u00fczen \u00fczerinden y\u00f6netilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Kimin \u00e7ocuk do\u011furaca\u011f\u0131, ne zaman do\u011furaca\u011f\u0131 veya do\u011furup do\u011furmayaca\u011f\u0131 ki\u015fisel bir mesele gibi g\u00f6r\u00fcnse de devletlerin n\u00fcfus politikalar\u0131na ve ideolojik kabullerine konu olabiliyor. Bu nedenle \u201cBenim bedenim, benim karar\u0131m\u201d c\u00fcmlesi yaln\u0131zca ki\u015fisel bir tercih a\u00e7\u0131klamas\u0131 de\u011fildir. Ayn\u0131 zamanda bedene m\u00fcdahale eden iktidar mekanizmalar\u0131na kar\u015f\u0131 \u00e7izilmeye \u00e7al\u0131\u015f\u0131lan politik bir s\u0131n\u0131rd\u0131r. Beden ne kadar toplumsal ve politik bir alansa, bedensel \u00f6zerklik talebi de o kadar politik bir hak aray\u0131\u015f\u0131d\u0131r. Mesele ayn\u0131 zamanda psikolojik s\u0131n\u0131rlarla da ilgilidir. <\/p>\n\n\n\n

Toplumun bedenimiz hakk\u0131nda s\u00fcrekli karar vermesi, yaln\u0131zca fiziksel alan\u0131m\u0131za de\u011fil, benlik alg\u0131m\u0131za da m\u00fcdahale eder. \u0130nsanlar kabul g\u00f6rmek, cezaland\u0131r\u0131lmamak, sevilmek, be\u011fenilmek ve \u201ciyi\u201d g\u00f6r\u00fcnmek ister. Bu ihtiya\u00e7lar bedenimizi nas\u0131l kulland\u0131\u011f\u0131m\u0131z\u0131 do\u011frudan etkiler. Bir s\u00fcre sonra ki\u015fi yaln\u0131zca toplumun beklentilerine g\u00f6re ya\u015famaz; o beklentileri kendi iste\u011fiymi\u015f gibi deneyimlemeye ba\u015flar. Bu nedenle \u201cBedenim \u00fczerinde ne kadar h\u00e2kimiyetim var?\u201d sorusunun yan\u0131nda \u201cBedenimle ilgili arzular\u0131m\u0131n ne kadar\u0131 ger\u00e7ekten bana ait?\u201d sorusunu da sormam\u0131z gerekiyor. <\/p>\n\n\n\n

Buradaki temel politik \u00e7at\u0131\u015fma \u015fu bence; birey kendi bedeni \u00fczerinde karar veren bir \u00f6zne mi olacak, yoksa ba\u015fka otoritelerin karar verdi\u011fi bir nesneye mi d\u00f6n\u00fc\u015fecek? G\u00fcn\u00fcm\u00fczde bireye s\u00fcrekli olarak \u00f6zg\u00fcr oldu\u011fu s\u00f6yleniyor. Fakat ayn\u0131 anda nas\u0131l g\u00f6r\u00fcnmesi, ne t\u00fcketmesi, ne kadar hareket etmesi ve ya\u015flan\u0131rken bile nas\u0131l gen\u00e7 kalmas\u0131 gerekti\u011fi de tarif ediliyor. Bu y\u00fczden bize sunulan bedensel \u00f6zg\u00fcrl\u00fc\u011f\u00fcn \u00e7o\u011fu zaman s\u0131n\u0131rlar\u0131 \u00f6nceden \u00e7izilmi\u015f bir \u00f6zg\u00fcrl\u00fck oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. End\u00fcstriyel sporun geli\u015fmesi bu \u00e7eli\u015fkinin en g\u00f6r\u00fcn\u00fcr \u00f6rneklerinden biri. <\/p>\n\n\n\n

Spor ku\u015fkusuz sa\u011fl\u0131k, dayan\u0131\u015fma, keyif ve ki\u015finin kendi bedensel kapasitesini ke\u015ffetmesi a\u00e7\u0131s\u0131ndan de\u011ferli olabilir. Ancak g\u00fcn\u00fcm\u00fczde spor yaln\u0131zca yap\u0131lan bir etkinlik olmaktan \u00e7\u0131karak b\u00fcy\u00fck bir t\u00fcketim alan\u0131na d\u00f6n\u00fc\u015ft\u00fc. Spor salonu \u00fcyelikleri, ak\u0131ll\u0131 saatler, protein \u00fcr\u00fcnleri, takviyeler, spor k\u0131yafetleri, \u00f6zel ayakkab\u0131lar ve sosyal medyada sergilenen antrenman rutinleri \u00fczerinden yeni bir piyasa olu\u015fturuldu. \u0130nsan art\u0131k yaln\u0131zca spor yapm\u0131yor; \u201cspor yapan insan\u201d kimli\u011fini de sat\u0131n al\u0131p sergiliyor. G\u00fcnl\u00fck giyimin spor giyime d\u00f6n\u00fc\u015fmesi de bunun bir g\u00f6stergesi. Bundan yakla\u015f\u0131k altm\u0131\u015f y\u0131l \u00f6nce spor ayakkab\u0131n\u0131n g\u00fcndelik hayat\u0131n bu kadar merkezinde oldu\u011fu bir giyim d\u00fczeninden s\u00f6z etmek zordu. <\/p>\n\n\n\n

Bug\u00fcn ise spor yapmayan biri bile tayt, e\u015fofman ve spor ayakkab\u0131yla olu\u015fturulan aktif ya\u015fam tarz\u0131 imaj\u0131n\u0131 ta\u015f\u0131yabiliyor. \u00c7\u00fcnk\u00fc piyasa bize yaln\u0131zca \u00fcr\u00fcn satm\u0131yor; o \u00fcr\u00fcnle birlikte dinamik, sa\u011fl\u0131kl\u0131, gen\u00e7 ve disiplinli bir kimlik de vaat ediyor. B\u00f6ylece beden, kendimizi ger\u00e7ekle\u015ftirdi\u011fimiz bir alan olman\u0131n yan\u0131nda t\u00fcketim yoluyla s\u00fcrekli yenilememiz gereken bir projeye d\u00f6n\u00fc\u015f\u00fcyor. Yani \u015funu demek istiyorum \u201cKendi bedenimin patronu benim\u201d s\u00f6z\u00fcn\u00fc ula\u015f\u0131lm\u0131\u015f bir ger\u00e7eklikten \u00e7ok, ula\u015f\u0131lmak istenen bir ideal olarak g\u00f6r\u00fcyorum. <\/p>\n\n\n\n

Kendi bedenimiz \u00fczerinde elbette belirli bir hareket alan\u0131m\u0131z var; direnebilir, normlar\u0131 sorgulayabilir ve farkl\u0131 beden deneyimlerine alan a\u00e7abiliriz. Fakat bu kararlar\u0131 toplumdan, iktidardan ve ekonomik sistemden tamamen ba\u011f\u0131ms\u0131z bi\u00e7imde vermiyoruz. Bu nedenle as\u0131l mesele, \u201cBedenim yaln\u0131zca bana aittir\u201d demekle yetinmek de\u011fil; bedenimizle ilgili neyi, neden istedi\u011fimizi ve bu iste\u011fin kimler taraf\u0131ndan \u00fcretildi\u011fini sorgulayabilmektir. Belki de bedensel \u00f6zerklik, b\u00fct\u00fcn toplumsal etkilerden kurtulmak de\u011fil; bu etkilerin fark\u0131na vararak onlar kar\u015f\u0131s\u0131nda daha bilin\u00e7li bir s\u00f6z hakk\u0131 kurabilmektir.<\/p>\n\n\n

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2 – Pierre Bourdieu perspektifinden hareketle \u201c\u0130deal sporcu bedeni\u201dnin do\u011fal ve evrensel bir ger\u00e7eklik gibi sunulmas\u0131, asl\u0131nda belirli s\u0131n\u0131fsal ve k\u00fclt\u00fcrel tercihlerin me\u015frula\u015ft\u0131r\u0131lmas\u0131 olabilir mi?<\/strong><\/p>\n\n\n\n

\u200bKesinlikle olabilir. \u00d6ncelikle \u201cideal sporcu bedeni\u201d dedi\u011fimiz \u015feyin kendisinin olduk\u00e7a tart\u0131\u015fmal\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Antik Yunan heykellerinden bug\u00fcnk\u00fc spor reklamlar\u0131na kadar ideal olarak sunulan bedenin \u00e7o\u011funlukla kasl\u0131, hacimli, g\u00fc\u00e7l\u00fc ve simetrik bir erkek bedeni oldu\u011funu g\u00f6r\u00fcyoruz. Bu beden yaln\u0131zca sportif ba\u015far\u0131y\u0131 de\u011fil; iktidar\u0131, dayan\u0131kl\u0131l\u0131\u011f\u0131, iradeyi ve h\u00e2kimiyeti de simgeliyor. Dolay\u0131s\u0131yla burada bize yaln\u0131zca estetik bir g\u00f6r\u00fcnt\u00fc sunulmuyor. Ayn\u0131 zamanda \u201cG\u00fc\u00e7l\u00fc erkek b\u00f6yle g\u00f6r\u00fcn\u00fcr\u201d \u015feklinde k\u00fclt\u00fcrel bir mesaj da veriliyor. <\/p>\n\n\n\n

Bu durum zaman zaman evrimsel baz\u0131 arg\u00fcmanlarla a\u00e7\u0131klan\u0131yor. Erke\u011fin g\u00fc\u00e7l\u00fc ve hacimli g\u00f6r\u00fcnmesinin neslin devam\u0131n\u0131, korunmay\u0131 ve g\u00fcvenli\u011fi sa\u011flayaca\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcyor. Elbette bedensel \u00f6zelliklerin biyolojik bir taraf\u0131 var. Ancak biyolojiyi, bug\u00fcn kar\u015f\u0131m\u0131za \u00e7\u0131kan b\u00fct\u00fcn beden ideallerinin de\u011fi\u015fmez a\u00e7\u0131klamas\u0131 olarak g\u00f6rmek do\u011fru olmaz. \u00c7\u00fcnk\u00fc bedenler biyolojik olabilir ama bedenlere y\u00fckledi\u011fimiz anlamlar toplumsald\u0131r. Hangi bedeni g\u00fc\u00e7l\u00fc, g\u00fczel, \u00e7ekici veya ba\u015far\u0131l\u0131 buldu\u011fumuz tarihsel d\u00f6nemlere ve k\u00fclt\u00fcrlere g\u00f6re de\u011fi\u015fir.<\/p>\n\n\n\n

Kad\u0131n bedeni bunun en a\u00e7\u0131k \u00f6rneklerinden biri. Tarih boyunca kad\u0131n bedeni farkl\u0131 d\u00f6nemlerde farkl\u0131 kal\u0131plara s\u0131\u011fd\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Tar\u0131m\u0131n temel ya\u015fam bi\u00e7imi oldu\u011fu toplumlarda do\u011furganl\u0131kla ili\u015fkilendirilen daha dolgun bedenler de\u011ferli g\u00f6r\u00fcl\u00fcrken, g\u00fcn\u00fcm\u00fczde m\u00fcmk\u00fcn oldu\u011funca d\u00fc\u015f\u00fck ya\u011f oran\u0131na sahip, ince ve s\u0131k\u0131 bir kad\u0131n bedeni \u00f6ne \u00e7\u0131kar\u0131l\u0131yor. Fakat kad\u0131ndan beklenen kasl\u0131l\u0131k ile erkekten beklenen kasl\u0131l\u0131k da ayn\u0131 de\u011fil. Erkek i\u00e7in b\u00fcy\u00fck, hacimli ve belirgin kaslar kabul g\u00f6r\u00fcrken kad\u0131ndan \u201cince ama s\u0131k\u0131\u201d, \u201cg\u00fc\u00e7l\u00fc ama fazla kasl\u0131 olmayan\u201d, \u201cfit ama erkeksi g\u00f6r\u00fcnmeyen\u201d bir beden bekleniyor. Yani kad\u0131n bedenine \u00e7ok dar ve birbiriyle \u00e7eli\u015fen s\u0131n\u0131rlar \u00e7iziliyor. Bu y\u00fczden bunun yaln\u0131zca estetik de\u011fil, politik bir tercih oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. <\/p>\n\n\n\n

\u0130nsan, do\u011fadan sand\u0131\u011f\u0131m\u0131z kadar kopuk bir varl\u0131k de\u011fil. Primat akrabalar\u0131m\u0131zla ortak atadan ayr\u0131l\u0131\u015f\u0131m\u0131z milyonlarca y\u0131l \u00f6ncesine dayansa da hacim ile g\u00fc\u00e7 ve h\u00e2kimiyet aras\u0131nda kurdu\u011fumuz ili\u015fki tamamen ortadan kalkm\u0131\u015f de\u011fil. Do\u011fada baz\u0131 hayvanlar\u0131n tehdit kar\u015f\u0131s\u0131nda t\u00fcylerini kabartarak veya bedenlerini daha b\u00fcy\u00fck g\u00f6stererek \u00fcst\u00fcnl\u00fck kurmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Toplumsal hayatta da hacimli ve g\u00fc\u00e7l\u00fc erkek bedeni otoriteyle ili\u015fkilendirilebilirken kad\u0131n i\u00e7in m\u00fcmk\u00fcn oldu\u011funca k\u00fc\u00e7\u00fck, narin ve az yer kaplayan bir beden ideal h\u00e2line getiriliyor. Burada \u201cyer kaplamak\u201d ifadesini yaln\u0131zca fiziksel anlamda kullanm\u0131yorum. Kad\u0131n\u0131n bedensel olarak k\u00fc\u00e7\u00fck, sessiz, kontroll\u00fc ve zarif olmas\u0131 beklentisi; kamusal alanda ne kadar g\u00f6r\u00fcn\u00fcr olabilece\u011fine, nas\u0131l hareket edece\u011fine ve ne \u00f6l\u00e7\u00fcde g\u00fc\u00e7 sergileyebilece\u011fine ili\u015fkin bir beklentiyi de i\u00e7eriyor. <\/p>\n\n\n\n

Kad\u0131n\u0131n yaln\u0131zca bedeni de\u011fil, sesi, oturu\u015fu, y\u00fcr\u00fcy\u00fc\u015f\u00fc ve hareketleri de s\u0131n\u0131rland\u0131r\u0131l\u0131yor. Kad\u0131na \u201cfazla\u201d olmamas\u0131 \u00f6\u011fretiliyor: Fazla yememesi, fazla kasl\u0131 g\u00f6r\u00fcnmemesi, fazla ses \u00e7\u0131karmamas\u0131, fazla alan kaplamamas\u0131… Bu nedenle kad\u0131n bedeninin s\u00fcrekli k\u00fc\u00e7\u00fclt\u00fclmesi, onun toplumsal ve politik iktidar alan\u0131n\u0131n da k\u00fc\u00e7\u00fclt\u00fclmesiyle ba\u011flant\u0131l\u0131 okunabilir. Bourdieu\u2019nun kavramlar\u0131yla ideal sporcu bedenini inceledi\u011fimizde ise ilk olarak habitus kavram\u0131yla kar\u015f\u0131la\u015f\u0131yoruz. Hepimiz belirli toplumsal ko\u015fullar i\u00e7erisinde \u015fekillenen bir habitusa sahibiz. Habitus; nas\u0131l beslendi\u011fimizi, nas\u0131l hareket etti\u011fimizi, hangi sporlara ilgi duydu\u011fumuzu, bo\u015f zamanlar\u0131m\u0131z\u0131 nas\u0131l ge\u00e7irdi\u011fimizi ve bedenimizi nas\u0131l ta\u015f\u0131d\u0131\u011f\u0131m\u0131z\u0131 etkileyen, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde i\u00e7selle\u015ftirilmi\u015f e\u011filimler b\u00fct\u00fcn\u00fcd\u00fcr. Bunlar\u0131 her zaman bilin\u00e7li bi\u00e7imde se\u00e7meyiz. \u0130\u00e7inde b\u00fcy\u00fcd\u00fc\u011f\u00fcm\u00fcz aile, s\u0131n\u0131fsal konum, e\u011fitim d\u00fczeyi, ya\u015fad\u0131\u011f\u0131m\u0131z \u00e7evre ve sahip oldu\u011fumuz imk\u00e2nlar bize baz\u0131 tercihleri do\u011fal ve bize uygunmu\u015f gibi hissettirir. <\/p>\n\n\n

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\u00d6rne\u011fin baz\u0131 ailelerde \u00e7ocuk ya\u015fta y\u00fczme, tenis veya bale e\u011fitimi almak son derece ola\u011fan kabul edilirken ba\u015fka bir \u00e7evrede bu sporlar ekonomik a\u00e7\u0131dan ula\u015f\u0131lamaz ya da k\u00fclt\u00fcrel olarak uzak g\u00f6r\u00fclebilir. Benzer \u015fekilde bir ki\u015fi maratona kat\u0131lmay\u0131 kendisine uygun bulurken ba\u015fka biri g\u00fcre\u015fe, futbola veya v\u00fccut geli\u015ftirmeye y\u00f6nelebilir. Bu tercihler yaln\u0131zca ki\u015fisel yetenek ve ilgiyle a\u00e7\u0131klanamaz. Bireyin hangi sporla kar\u015f\u0131la\u015ft\u0131\u011f\u0131, hangi tesise eri\u015febildi\u011fi, ailesinin onu hangi bran\u015fa y\u00f6nlendirdi\u011fi ve \u00e7evresinde hangi sporlar\u0131n de\u011ferli kabul edildi\u011fi de belirleyicidir. Bourdieu\u2019nun s\u00f6z\u00fcn\u00fc etti\u011fi ekonomik, sosyal ve k\u00fclt\u00fcrel sermayeler burada do\u011frudan devreye giriyor. Ekonomik sermaye; spor salonuna, ekipmana, sa\u011fl\u0131kl\u0131 besine, antren\u00f6re ve dinlenme imk\u00e2n\u0131na ula\u015fmay\u0131 belirliyor. Sosyal sermaye, ki\u015finin hangi spor \u00e7evrelerine girebildi\u011fini ve kimlerle ba\u011flant\u0131 kurabildi\u011fini etkiliyor. <\/p>\n\n\n\n

K\u00fclt\u00fcrel sermaye ise hangi sporlar\u0131n de\u011ferli bulundu\u011funu, sa\u011fl\u0131kl\u0131 bedenin nas\u0131l tan\u0131mland\u0131\u011f\u0131n\u0131 ve ki\u015finin spor alan\u0131ndaki kurallara ne kadar h\u00e2kim oldu\u011funu \u015fekillendiriyor. Dolay\u0131s\u0131yla insanlar\u0131n \u201cHerkes isterse b\u00f6yle bir bedene sahip olabilir\u201d \u015feklindeki d\u00fc\u015f\u00fcnceye e\u015fit ko\u015fullarda yakla\u015fmad\u0131\u011f\u0131n\u0131 g\u00f6rmek gerekiyor. Herkesin bo\u015f zaman\u0131, kaliteli besine eri\u015fimi, g\u00fcvenli spor alan\u0131, uygun ekipman\u0131 veya bedeniyle ilgilenebilecek maddi imk\u00e2n\u0131 ayn\u0131 de\u011fil. Bir ki\u015finin haftada be\u015f g\u00fcn spor yapabilmesi yaln\u0131zca disiplinli olmas\u0131yla ilgili olmayabilir. \u00c7al\u0131\u015fma saatlerinin d\u00fczenli olmas\u0131, bak\u0131m sorumluluklar\u0131n\u0131n bulunmamas\u0131, spor salonuna yak\u0131n ya\u015famas\u0131 ve gerekli besinlere eri\u015febilmesi de bunu m\u00fcmk\u00fcn k\u0131lar. Ancak sonu\u00e7ta ortaya \u00e7\u0131kan fit beden yaln\u0131zca ki\u015fisel iradenin \u00fcr\u00fcn\u00fcym\u00fc\u015f gibi sunulur. Onu m\u00fcmk\u00fcn k\u0131lan s\u0131n\u0131fsal ko\u015fullar ise g\u00f6r\u00fcnmez h\u00e2le gelir. <\/p>\n\n\n\n

Beden bu noktada bir t\u00fcr sermayeye de d\u00f6n\u00fc\u015febilir. Belirli bir g\u00f6r\u00fcn\u00fcme sahip olmak ki\u015fiye sosyal kabul, prestij, i\u015f imk\u00e2n\u0131 veya dijital g\u00f6r\u00fcn\u00fcrl\u00fck kazand\u0131rabilir. \u00d6zellikle sosyal medya \u00e7a\u011f\u0131nda sporcu bedeni yaln\u0131zca sportif performans g\u00f6steren bir beden de\u011fildir; ayn\u0131 zamanda sergilenen, be\u011fenilen ve ekonomik de\u011fere d\u00f6n\u00fc\u015ft\u00fcr\u00fclen bir bedendir. Fakat her sporcu bedeni ayn\u0131 \u00f6l\u00e7\u00fcde g\u00f6r\u00fcn\u00fcr k\u0131l\u0131nmaz. Medyada genellikle estetik, simetrik, ya\u011fs\u0131z ve pazarlanabilir bedenler \u00f6ne \u00e7\u0131kar\u0131l\u0131r. Bu nedenle sportif ba\u015far\u0131 ile k\u00fclt\u00fcrel olarak be\u011fenilen g\u00f6r\u00fcn\u00fcm birbirine kar\u0131\u015ft\u0131r\u0131l\u0131r. <\/p>\n\n\n\n

Oysa bir maratoncunun bedeniyle bir g\u00fcre\u015f\u00e7inin, haltercinin, y\u00fcz\u00fcc\u00fcn\u00fcn veya voleybolcunun bedeni ayn\u0131 de\u011fildir. \u00c7\u00fcnk\u00fc her bran\u015f bedenden farkl\u0131 bir performans bekler. Uzun mesafe ko\u015fucusu i\u00e7in hafiflik ve dayan\u0131kl\u0131l\u0131k avantajl\u0131 olabilirken halterci i\u00e7in kas hacmi ve patlay\u0131c\u0131 g\u00fc\u00e7, g\u00fcre\u015f\u00e7i i\u00e7inse kuvvetle birlikte belirli bir a\u011f\u0131rl\u0131k ve denge gerekli olabilir. Sporun kendi ger\u00e7ekli\u011fi bize tek bir ideal sporcu bedeninin bulunmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a g\u00f6steriyor. Buna ra\u011fmen medyada \u201csporcu bedeni\u201d denildi\u011finde belirli bir ya\u011f oran\u0131na, kas g\u00f6r\u00fcn\u00fcm\u00fcne ve simetriye sahip bedenin g\u00f6sterilmesi, sportif bir zorunluluktan \u00e7ok egemen k\u00fclt\u00fcrel be\u011feninin sonucudur. Bourdieu\u2019nun \u201cayr\u0131m\u201d kavram\u0131 da burada \u00f6nemli. <\/p>\n\n\n\n

Be\u011fenilerimiz \u00e7o\u011fu zaman yaln\u0131zca ki\u015fisel tercihler de\u011fildir; s\u0131n\u0131fsal konumumuzu ve kendimizi di\u011fer gruplardan nas\u0131l ay\u0131rd\u0131\u011f\u0131m\u0131z\u0131 g\u00f6sterir. Belirli sporlar\u0131 yapmak, belirli markalar\u0131 giymek veya bedeni belirli bi\u00e7imde \u015fekillendirmek bir stat\u00fc g\u00f6stergesine d\u00f6n\u00fc\u015febilir. \u00d6rne\u011fin pahal\u0131 ekipman, \u00f6zel ders, butik spor salonu veya \u201csa\u011fl\u0131kl\u0131 ya\u015fam\u201d \u00fcr\u00fcnleri \u00fczerinden kurulan sportif kimlik, yaln\u0131zca sa\u011fl\u0131kla ilgili de\u011fildir. Ayn\u0131 zamanda ki\u015finin ya\u015fam tarz\u0131n\u0131 ve s\u0131n\u0131fsal konumunu g\u00f6steren bir ayr\u0131ma d\u00f6n\u00fc\u015f\u00fcr. B\u00f6ylece egemen s\u0131n\u0131flar\u0131n beden anlay\u0131\u015f\u0131, sanki herkes i\u00e7in ge\u00e7erli ve do\u011fal olan do\u011fru ya\u015fam bi\u00e7imiymi\u015f gibi sunulabilir. Bir bedeni \u201cideal beden\u201d olarak tan\u0131mlamak, o bedenini ortaya \u00e7\u0131karan toplumsal ko\u015fullar\u0131 hal\u0131n\u0131n alt\u0131na s\u00fcp\u00fcrmek anlam\u0131na geliyor. Ard\u0131ndan bu \u00f6l\u00e7\u00fctlere uymayan ki\u015filer kendi bedenlerini yetersiz veya kusurlu g\u00f6rmeye ba\u015fl\u0131yor.<\/p>\n\n\n\n

Bu nedenle ideal sporcu bedeni evrensel bir ger\u00e7eklik de\u011fil; belirli tarihsel, s\u0131n\u0131fsal ve k\u00fclt\u00fcrel ko\u015fullar\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Sorun sa\u011fl\u0131kl\u0131 ya da g\u00fc\u00e7l\u00fc olmay\u0131 \u00f6nemsemek de\u011fil. Sorun, sa\u011fl\u0131\u011f\u0131n ve g\u00fcc\u00fcn yaln\u0131zca belirli bir d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f \u00fczerinden tan\u0131mlanmas\u0131d\u0131r. Bir beden g\u00fc\u00e7l\u00fc oldu\u011fu h\u00e2lde estetik kal\u0131plara uymayabilir; ba\u015fka bir beden de d\u0131\u015far\u0131dan \u201cfit\u201d g\u00f6r\u00fcnd\u00fc\u011f\u00fc h\u00e2lde sa\u011fl\u0131kl\u0131 olmayabilir. Buna ra\u011fmen g\u00f6r\u00fcn\u00fc\u015f performans\u0131n ve sa\u011fl\u0131\u011f\u0131n kan\u0131t\u0131 gibi sunuluyor. \u0130deal sporcu bedeni dedi\u011fimiz \u015feyin, egemen s\u0131n\u0131flar\u0131n be\u011fenilerinin ve ya\u015fam tarzlar\u0131n\u0131n evrenselle\u015ftirilmesi oldu\u011funu s\u00f6yleyebiliriz. Bu ideal, do\u011fal oldu\u011fu i\u00e7in de\u011fil; medya, spor end\u00fcstrisi, sa\u011fl\u0131k s\u00f6ylemleri ve t\u00fcketim k\u00fclt\u00fcr\u00fc taraf\u0131ndan s\u00fcrekli tekrarland\u0131\u011f\u0131 i\u00e7in do\u011fal g\u00f6r\u00fcn\u00fcr. Dolay\u0131s\u0131yla sormal\u0131 oldu\u011fumuz soru \u201c\u0130deal sporcu bedeni hangisidir?\u201d de\u011fil; \u201cBu bedeni kim, hangi ko\u015fullarda ve kimin \u00e7\u0131kar\u0131na ideal ilan ediyor?\u201d sorusudur.<\/p>\n\n\n\n

3- Sporcular\u0131n sosyal medya \u00fczerinden kendilerini s\u00fcrekli g\u00f6r\u00fcn\u00fcr k\u0131lmas\u0131 yeni bir emek bi\u00e7imi olarak g\u00f6r\u00fclebilir mi?<\/strong><\/p>\n\n\n\n

Kesinlikle evet. Hatta g\u00fcn\u00fcm\u00fczde sosyal medyada olu\u015fturdu\u011fumuz kimli\u011fin, ger\u00e7ek hayatta sahip oldu\u011fumuz kimlikten bile daha g\u00f6r\u00fcn\u00fcr ve zaman zaman daha de\u011ferli h\u00e2le geldi\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. Bu yaln\u0131zca sporcular i\u00e7in de\u011fil, pek \u00e7ok meslek grubu i\u00e7in ge\u00e7erli. Her ge\u00e7en g\u00fcn doktorlar\u0131n, psikologlar\u0131n, fizyoterapistlerin ve diyetisyenlerin profesyonel \u00e7ekimlerle haz\u0131rlad\u0131klar\u0131 i\u00e7erikleri g\u00f6r\u00fcyoruz. Art\u0131k yaln\u0131zca mesle\u011finizi iyi yapman\u0131z yeterli say\u0131lm\u0131yor; bunu g\u00f6r\u00fcn\u00fcr k\u0131lman\u0131z, anlatman\u0131z ve insanlar\u0131 yapt\u0131\u011f\u0131n\u0131z i\u015fin de\u011ferine ikna etmeniz de bekleniyor.<\/p>\n\n\n

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Sporcular a\u00e7\u0131s\u0131ndan bakt\u0131\u011f\u0131m\u0131zda bu durum daha da belirgin. \u00c7\u00fcnk\u00fc g\u00fcn\u00fcm\u00fczde adeta \u201cEkranda ne kadar varsan, o kadar ger\u00e7eksin\u201d anlay\u0131\u015f\u0131 h\u00e2kim. Sporculuk art\u0131k yaln\u0131zca antrenmanlardan, m\u00fcsabakalardan ve al\u0131nan sonu\u00e7lardan olu\u015fmuyor. Sporcu ayn\u0131 zamanda ki\u015fisel markas\u0131n\u0131 s\u00fcrekli \u00fcretmek zorunda kal\u0131yor. Bedenini geli\u015ftirmesi yetmiyor; o bedeni do\u011fru \u0131\u015f\u0131kta, do\u011fru a\u00e7\u0131yla ve ilgi \u00e7ekici bir hik\u00e2yeyle sergilemesi gerekiyor. Nas\u0131l beslendi\u011fini, nas\u0131l haz\u0131rland\u0131\u011f\u0131n\u0131, ne giydi\u011fini ve antrenmandan sonra nas\u0131l toparland\u0131\u011f\u0131n\u0131 i\u00e7erik h\u00e2line getirmesi bekleniyor. <\/p>\n\n\n\n

Bu g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fc sa\u011flamak i\u00e7in harcanan zaman\u0131n ve kullan\u0131lan b\u00fct\u00fcn materyallerin bir emek oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Video \u00e7ekmek, i\u00e7erik fikri bulmak, uygun mek\u00e2n ve k\u0131yafet se\u00e7mek, \u00e7ekimi d\u00fczenlemek, a\u00e7\u0131klama yazmak, yorumlara cevap vermek ve payla\u015f\u0131m saatlerini takip etmek d\u0131\u015far\u0131dan kolay g\u00f6r\u00fcnebilir. Fakat bunlar\u0131n t\u00fcm\u00fc zaman, dikkat, planlama ve belirli bir dijital bilgi gerektiriyor. Sporcu bir bak\u0131ma hem yapt\u0131\u011f\u0131 sporun \u00f6znesi hem de kendi hayat\u0131n\u0131n i\u00e7erik \u00fcreticisi h\u00e2line geliyor.Burada yaln\u0131zca fiziksel veya teknik bir emekten de\u011fil, duygusal emekten de s\u00f6z etmek gerekir. Sporcular\u0131n en k\u00f6t\u00fc d\u00f6nemlerinde, sakatland\u0131klar\u0131nda, yar\u0131\u015f kaybettiklerinde ya da motivasyonlar\u0131 d\u00fc\u015ft\u00fc\u011f\u00fcnde bile takip\u00e7ilerine umut verecek ve onlar\u0131 motive edecek i\u00e7erikler \u00fcretmeleri beklenebiliyor. Ki\u015fi asl\u0131nda \u00fczg\u00fcn, yorgun ya da kayg\u0131l\u0131 olsa bile ekranda g\u00fc\u00e7l\u00fc, disiplinli ve kararl\u0131 g\u00f6r\u00fcnmek zorunda kalabiliyor. B\u00f6ylece sporcu sadece bedenini de\u011fil, duygular\u0131n\u0131 da y\u00f6netip sergilenebilir h\u00e2le getiriyor. <\/p>\n\n\n\n

\u00d6rne\u011fin sakatl\u0131k, biz sporcular a\u00e7\u0131s\u0131ndan olduk\u00e7a zorlay\u0131c\u0131 ve belirsizliklerle dolu bir s\u00fcre\u00e7 olabiliyor. Fakat sosyal medyada bu deneyimin genellikle \u201cDaha g\u00fc\u00e7l\u00fc d\u00f6nece\u011fim\u201d, \u201cAsla pes etme\u201d veya \u201cEngeller bizi g\u00fc\u00e7lendirir\u201d gibi motive edici bir anlat\u0131ya d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc g\u00f6r\u00fcyoruz. Elbette sporcu ger\u00e7ekten b\u00f6yle d\u00fc\u015f\u00fcn\u00fcyor olabilir. Ancak s\u00fcrekli olarak g\u00fc\u00e7l\u00fc g\u00f6r\u00fcnmek zorunda hissetmesi, olumsuz duygular\u0131n\u0131 ya\u015famas\u0131na ne kadar izin verildi\u011fi sorusunu da ortaya \u00e7\u0131kar\u0131yor. Sporcu yaln\u0131zca iyile\u015fmekle kalm\u0131yor; ayn\u0131 zamanda iyile\u015fme s\u00fcrecini izlenebilir ve ilham verici bir hik\u00e2yeye d\u00f6n\u00fc\u015ft\u00fcr\u00fcyor. <\/p>\n\n\n\n

Kendi hik\u00e2yesini anlatmas\u0131 ve insanlar\u0131 ba\u015far\u0131s\u0131na ikna etmesi de bu eme\u011fin bir par\u00e7as\u0131. Ge\u00e7mi\u015fte sporcunun ba\u015far\u0131 belgesi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ald\u0131\u011f\u0131 dereceler, kazand\u0131\u011f\u0131 kupalar ve sahadaki performans\u0131yd\u0131. Bug\u00fcn ise ba\u015far\u0131 ayn\u0131 zamanda ne kadar etkileyici anlat\u0131ld\u0131\u011f\u0131yla da de\u011fer kazan\u0131yor. Bir antrenman g\u00f6r\u00fcnt\u00fcs\u00fc tek ba\u015f\u0131na yeterli olmayabiliyor; o g\u00f6r\u00fcnt\u00fcn\u00fcn arkas\u0131na zorluklar, fedakarl\u0131klar ve ki\u015fisel d\u00f6n\u00fc\u015f\u00fcm hik\u00e2yesi ekleniyor. B\u00f6ylece sporcunun ya\u015fam\u0131, s\u00fcrekli devam eden bir anlat\u0131ya d\u00f6n\u00fc\u015f\u00fcyor. Sosyal medya bu anlamda sporcuya kendi sesini duyurma imk\u00e2n\u0131 da sunuyor. <\/p>\n\n\n\n

\u00d6zellikle geleneksel medyada yeterince yer bulamayan kad\u0131n sporcular, engelli sporcular veya daha az pop\u00fcler bran\u015flarda m\u00fccadele eden ki\u015filer kendi hik\u00e2yelerini do\u011frudan anlatabiliyor. Bu a\u00e7\u0131dan g\u00f6r\u00fcn\u00fcrl\u00fck g\u00fc\u00e7lendirici olabilir. Sporcu, medya kurulu\u015flar\u0131n\u0131n onu nas\u0131l temsil edece\u011fine tamamen ba\u011f\u0131ml\u0131 kalmadan kendi imaj\u0131 \u00fczerinde belirli \u00f6l\u00e7\u00fcde s\u00f6z sahibi olabilir. Ancak ayn\u0131 imk\u00e2n, k\u0131sa s\u00fcrede bir zorunlulu\u011fa da d\u00f6n\u00fc\u015febilir. Ba\u015flang\u0131\u00e7ta ki\u015finin kendi tercihiyle yapt\u0131\u011f\u0131 payla\u015f\u0131m, bir s\u00fcre sonra takip\u00e7i kaybetmekten ve algoritmada g\u00f6r\u00fcn\u00fcr kalmak i\u00e7in yerine getirilmesi gereken bir g\u00f6reve d\u00f6n\u00fc\u015f\u00fcr. <\/p>\n\n\n\n

Sosyal medyan\u0131n algoritmik yap\u0131s\u0131 da bu emek bi\u00e7imini a\u011f\u0131rla\u015ft\u0131r\u0131yor. \u00c7\u00fcnk\u00fc g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcn devam etmesi i\u00e7in d\u00fczenli payla\u015f\u0131m yapmak, takip\u00e7ilerle etkile\u015fime girmek ve platformun g\u00fcncel i\u00e7erik bi\u00e7imlerine uyum sa\u011flamak gerekiyor. Bir s\u00fcre payla\u015f\u0131m yapmayan sporcu yaln\u0131zca takip\u00e7ileri taraf\u0131ndan unutulma riskiyle kar\u015f\u0131la\u015fm\u0131yor; algoritma taraf\u0131ndan da geri plana itilebiliyor. Bu nedenle g\u00f6r\u00fcn\u00fcrl\u00fck bir kez kazan\u0131l\u0131p korunan sabit bir \u015fey de\u011fil. Her g\u00fcn yeniden \u00fcretilmesi gereken bir performans h\u00e2line geliyor. Bu durum bize yeni bir disiplin bi\u00e7imini de g\u00f6steriyor. Sporcu bir yandan antren\u00f6r\u00fcn\u00fcn program\u0131na, m\u00fcsabaka takvimine ve beslenme d\u00fczenine uyarken di\u011fer yandan sosyal medyan\u0131n ritmine uyum sa\u011fl\u0131yor. Sabah antrenman\u0131n\u0131 yapmak kadar o antrenmandan payla\u015f\u0131labilir bir g\u00f6r\u00fcnt\u00fc \u00e7\u0131karmak da \u00f6nem kazan\u0131yor. B\u00f6ylece antrenman\u0131n kendisi ile antrenman\u0131n temsili birbirine kar\u0131\u015f\u0131yor. Sporcu bazen yapt\u0131\u011f\u0131 hareketi yaln\u0131zca performans\u0131na katk\u0131 sa\u011flad\u0131\u011f\u0131 i\u00e7in de\u011fil, ekranda etkileyici g\u00f6r\u00fcnd\u00fc\u011f\u00fc i\u00e7in de payla\u015fabiliyor. <\/p>\n\n\n

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Elbette g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcn ekonomik bir kar\u015f\u0131l\u0131\u011f\u0131 da var. Sporcu ba\u015far\u0131lar\u0131n\u0131 ve ya\u015fam tarz\u0131n\u0131 tan\u0131tt\u0131k\u00e7a sponsorluklar, reklam anla\u015fmalar\u0131 ve marka i\u015f birlikleri elde edebiliyor. \u00d6zellikle sporculuk kariyerinin k\u0131sa ve gelirlerin belirsiz oldu\u011fu d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde sosyal medya \u00f6nemli bir ekonomik g\u00fcvence sa\u011flayabilir. Sporcu kendi kitlesini olu\u015fturarak kul\u00fcplere, federasyonlara veya geleneksel medyaya olan ba\u011f\u0131ml\u0131l\u0131\u011f\u0131n\u0131 bir \u00f6l\u00e7\u00fcde azaltabilir. Ancak sponsorluklar\u0131n da\u011f\u0131l\u0131m\u0131nda yaln\u0131zca sportif ba\u015far\u0131n\u0131n etkili olmad\u0131\u011f\u0131n\u0131 da g\u00f6r\u00fcyoruz. <\/p>\n\n\n\n

Baz\u0131 sporcular ger\u00e7ekten y\u00fcksek performanslar\u0131 ve ba\u015far\u0131lar\u0131 sayesinde destek al\u0131rken baz\u0131lar\u0131 h\u00e2kim g\u00fczellik standartlar\u0131na daha fazla uydu\u011fu, sosyal medya dilini daha iyi kulland\u0131\u011f\u0131 veya daha fazla takip\u00e7iye sahip oldu\u011fu i\u00e7in markalar a\u00e7\u0131s\u0131ndan daha \u201cpazarlanabilir\u201d kabul edilebiliyor. Bu durumda sportif ba\u015far\u0131 ile dijital pop\u00fclerlik aras\u0131nda bir rekabet ortaya \u00e7\u0131k\u0131yor. \u00c7ok ba\u015far\u0131l\u0131 ancak sosyal medyada g\u00f6r\u00fcn\u00fcr olmayan bir sporcu, daha az ba\u015far\u0131l\u0131 fakat daha fazla etkile\u015fim alan bir sporcudan daha az sponsorluk deste\u011fi g\u00f6rebiliyor. <\/p>\n\n\n\n

\u00d6zellikle kad\u0131n sporcular a\u00e7\u0131s\u0131ndan bu durum daha ele\u015ftirel de\u011ferlendirilmelidir. Kad\u0131n sporcunun sportif performans\u0131 kadar g\u00f6r\u00fcn\u00fc\u015f\u00fc, k\u0131yafeti ve ne kadar \u00e7ekici bulundu\u011fu da g\u00fcndeme gelebiliyor. Erkek sporcular daha \u00e7ok ba\u015far\u0131lar\u0131 ve fiziksel g\u00fc\u00e7leri \u00fczerinden temsil edilirken kad\u0131n sporcular\u0131n bedenleri estetik bir nesneye d\u00f6n\u00fc\u015ft\u00fcr\u00fclebiliyor. Bu nedenle kad\u0131n sporcu hem ba\u015far\u0131l\u0131 olmak hem de medyan\u0131n kabul etti\u011fi kad\u0131nl\u0131k ve g\u00fczellik kal\u0131plar\u0131na uygun g\u00f6r\u00fcnmek zorunda b\u0131rak\u0131labiliyor. Burada \u00fcretilen i\u00e7erik, yaln\u0131zca sporcunun eme\u011finin g\u00f6r\u00fcn\u00fcr h\u00e2le gelmesini sa\u011flam\u0131yor; ayn\u0131 zamanda bedeninin metala\u015ft\u0131r\u0131lmas\u0131 riskini de ta\u015f\u0131yor.<\/p>\n\n\n\n

\u00dcstelik sosyal medya eme\u011finin b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc kar\u015f\u0131l\u0131ks\u0131zd\u0131r. Her payla\u015f\u0131m do\u011frudan sponsorluk veya gelir getirmez. Sporcu \u00e7o\u011fu zaman ileride bir marka taraf\u0131ndan fark edilme ihtimali i\u00e7in d\u00fczenli olarak \u00fccretsiz i\u00e7erik \u00fcretir. Platform ise bu i\u00e7eriklerden, kullan\u0131c\u0131lar\u0131n dikkatinden ve etkile\u015fimlerinden ekonomik de\u011fer elde eder. Yani sporcu hem kendi g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fc i\u00e7in \u00e7al\u0131\u015f\u0131r hem de fark\u0131nda olarak ya da olmayarak sosyal medya \u015firketlerine veri ve i\u00e7erik sa\u011flar. Bu nedenle dijital g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fc yaln\u0131zca ki\u015fisel tan\u0131t\u0131m olarak de\u011fil, platform ekonomisinin bir par\u00e7as\u0131 olan \u00fcretken bir emek olarak de\u011ferlendirmek gerekir. <\/p>\n\n\n\n

Bana g\u00f6re bu durumu sadece ekonomik gelire indirgemek de do\u011fru de\u011fil. \u00c7\u00fcnk\u00fc sosyal medya, sporcunun s\u00fcrekli var olmak zorunda oldu\u011fu ikinci bir \u00e7al\u0131\u015fma alan\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015f durumda. Sporcu performans\u0131n\u0131 sahada g\u00f6sterirken art\u0131k bununla yetinemiyor; dijital alanda da kendisini kan\u0131tlamas\u0131 gerekiyor. Sahadaki eme\u011fine ek olarak dikkat \u00e7ekme, takip\u00e7i kazanma, imaj\u0131n\u0131 koruma ve s\u00fcrekli g\u00fcncel kalma eme\u011fi ortaya \u00e7\u0131k\u0131yor. Bir anlamda sporcunun mesaisi antrenman bitti\u011finde sona ermiyor. <\/p>\n\n\n\n

Sporcular\u0131n sosyal medyada kendilerini s\u00fcrekli g\u00f6r\u00fcn\u00fcr k\u0131lmas\u0131 yeni bir emek bi\u00e7imi olarak de\u011ferlendirilebilir. Bu emek; i\u00e7erik \u00fcretimini, ki\u015fisel marka y\u00f6netimini, bedenin sergilenmesini, duygular\u0131n kontrol\u00fcn\u00fc ve takip\u00e7ilerle s\u00fcrekli ileti\u015fimi kaps\u0131yor. Sosyal medya sporculara kendi hik\u00e2yelerini anlatabilecekleri \u00f6nemli bir alan a\u00e7arken onlar\u0131 kesintisiz bi\u00e7imde g\u00f6r\u00fcn\u00fcr, motive edici ve pazarlanabilir olma bask\u0131s\u0131yla da kar\u015f\u0131 kar\u015f\u0131ya b\u0131rak\u0131yor. Bu nedenle sporcunun dijital g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fc yaln\u0131zca bo\u015f zaman etkinli\u011fi ya da ki\u015fisel tercih de\u011fildir; fiziksel eme\u011fine eklenen, \u00e7o\u011fu zaman s\u0131n\u0131rlar\u0131 belirsiz ikinci bir mesai olarak g\u00f6r\u00fclmelidir.<\/p>\n\n\n

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\"\"<\/figure>\n<\/div>\n\n\n

4 – Beden memnuniyetsizli\u011fi kapitalizm taraf\u0131ndan \u00fcretilebilir mi?<\/strong><\/p>\n\n\n\n

Bizler yaln\u0131zca ayna kar\u015f\u0131s\u0131nda ki\u015fisel bir memnuniyetsizlik ya\u015fam\u0131yoruz. Bedenimizle kurdu\u011fumuz ili\u015fkide ya\u015fad\u0131\u011f\u0131m\u0131z huzursuzluk, \u00e7o\u011fu zaman yaln\u0131zca bize ait bireysel bir sorunmu\u015f gibi anlat\u0131l\u0131yor. Ki\u015fi kendisini be\u011fenmiyorsa \u00f6zg\u00fcveninin d\u00fc\u015f\u00fck oldu\u011fu, yeterince spor yapmad\u0131\u011f\u0131 veya kendine iyi bakmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcyor. Oysa ben bu memnuniyetsizli\u011fin sistematik bi\u00e7imde \u00fcretildi\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. \u00c7\u00fcnk\u00fc birbirinden ba\u011f\u0131ms\u0131z milyonlarca insan ayn\u0131 anda kilosundan, cildinden, sa\u00e7\u0131ndan, ya\u015flanmas\u0131ndan veya v\u00fccudunun belirli b\u00f6lgelerinden rahats\u0131zl\u0131k duyuyorsa bunu yaln\u0131zca ki\u015fisel psikolojiyle a\u00e7\u0131klayamay\u0131z. <\/p>\n\n\n\n

Kapitalist sistemin i\u015fleyebilmesi i\u00e7in bize yaln\u0131zca \u00fcr\u00fcn satmas\u0131 yetmez; \u00f6nce o \u00fcr\u00fcne ihtiya\u00e7 duydu\u011fumuza bizi ikna etmesi gerekir. Bu nedenle sistem s\u00fcrekli olarak bizde bir eksiklik duygusu yarat\u0131r. Cildimiz yeterince p\u00fcr\u00fczs\u00fcz de\u011fildir, bedenimiz yeterince ince de\u011fildir, kaslar\u0131m\u0131z yeterince belirgin de\u011fildir, sa\u00e7lar\u0131m\u0131z yeterince canl\u0131 de\u011fildir. Hatta ya\u015flanmak gibi son derece do\u011fal bir s\u00fcre\u00e7 bile \u00e7\u00f6z\u00fclmesi gereken bir probleme d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr. Ard\u0131ndan bu sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fc olarak kozmetik \u00fcr\u00fcnler, diyet programlar\u0131, spor salonu \u00fcyelikleri, takviyeler ve estetik m\u00fcdahaleler kar\u015f\u0131m\u0131za \u00e7\u0131kar\u0131l\u0131r. Bazen bunlar\u0131 sat\u0131n ald\u0131\u011f\u0131m\u0131zda ger\u00e7ekten daha iyi hissediyoruz. Ancak bu iyilik h\u00e2li \u00e7o\u011funlukla kal\u0131c\u0131 olmuyor. \u00c7\u00fcnk\u00fc sistem bir eksikli\u011fi kapat\u0131rken hemen arkas\u0131ndan yeni bir eksiklik tan\u0131ml\u0131yor. <\/p>\n\n\n\n

\u00d6rne\u011fin kilo veriyoruz ama bu defa yeterince s\u0131k\u0131 olmad\u0131\u011f\u0131m\u0131z\u0131 d\u00fc\u015f\u00fcn\u00fcyoruz. S\u0131k\u0131la\u015f\u0131yoruz ama kaslar\u0131m\u0131z yeterince belirgin g\u00f6r\u00fcnm\u00fcyor. Cildimiz i\u00e7in bir \u00fcr\u00fcn ald\u0131\u011f\u0131m\u0131zda bu kez g\u00f6zeneklerimiz, k\u0131r\u0131\u015f\u0131kl\u0131klar\u0131m\u0131z veya g\u00f6z altlar\u0131m\u0131z problem h\u00e2line geliyor. Bu y\u00fczden tamamlanma hissine tam olarak ula\u015fam\u0131yoruz. \u00c7\u00fcnk\u00fc t\u00fcketim sisteminin devam edebilmesi i\u00e7in bireyin kendisini hi\u00e7bir zaman tamamen yeterli hissetmemesi gerekiyor. \u0130deal beden de bu sistemin en etkili ara\u00e7lar\u0131ndan biri. Bize ula\u015f\u0131lmas\u0131 olduk\u00e7a zor, hatta zaman zaman biyolojik olarak s\u00fcrd\u00fcr\u00fclebilir olmayan beden g\u00f6r\u00fcnt\u00fcleri sunuluyor. Bu g\u00f6r\u00fcnt\u00fcler yaln\u0131zca reklamlarla de\u011fil, sosyal medyada filtreler, \u0131\u015f\u0131k, poz, estetik m\u00fcdahaleler ve profesyonel \u00e7ekimler arac\u0131l\u0131\u011f\u0131yla s\u00fcrekli yeniden \u00fcretiliyor. Daha sonra ger\u00e7ek bedenimizi, nas\u0131l \u00fcretildi\u011fini bilmedi\u011fimiz bu g\u00f6r\u00fcnt\u00fclerle kar\u015f\u0131la\u015ft\u0131r\u0131yoruz. Elbette bu kar\u015f\u0131la\u015ft\u0131rman\u0131n sonunda kendimizi eksik buluyoruz. <\/p>\n\n\n\n

Bu eksiklik duygusu etraf\u0131nda d\u00f6nen \u00e7ok b\u00fcy\u00fck bir end\u00fcstri var. Diyet, kozmetik, estetik cerrahi, spor, moda, takviye g\u0131da ve sa\u011fl\u0131kl\u0131 ya\u015fam sekt\u00f6rleri beden memnuniyetsizli\u011finden \u00f6nemli \u00f6l\u00e7\u00fcde besleniyor. Bize yaln\u0131zca \u00fcr\u00fcn sunulsayd\u0131 bu kadar b\u00fcy\u00fck ve s\u00fcrekli bir talep olu\u015fmayabilirdi. \u00d6nce belirli bir beden \u201cideal\u201d olarak tan\u0131mlan\u0131yor, mevcut bedenimizle o ideal aras\u0131ndaki fark g\u00f6r\u00fcn\u00fcr h\u00e2le getiriliyor, ard\u0131ndan da bu fark\u0131 kapataca\u011f\u0131 iddia edilen \u00fcr\u00fcnler pazarlan\u0131yor. Yani piyasa bir yandan yaray\u0131 a\u00e7arken di\u011fer yandan pansuman\u0131 sat\u0131yor.<\/p>\n\n\n\n

Kapitalizm i\u00e7erisinde beden giderek metala\u015f\u0131yor. Beden art\u0131k yaln\u0131zca ya\u015fad\u0131\u011f\u0131m\u0131z, hissetti\u011fimiz ve d\u00fcnyayla ili\u015fki kurdu\u011fumuz bir varl\u0131k de\u011fil; yat\u0131r\u0131m yap\u0131lmas\u0131 gereken bir projeye d\u00f6n\u00fc\u015f\u00fcyor. Gen\u00e7, zay\u0131f, kasl\u0131 ve bak\u0131ml\u0131 bedenler ba\u015far\u0131n\u0131n, disiplinin ve iradenin g\u00f6stergeleri olarak sunuluyor. Bireyin bedeni, onun karakteri hakk\u0131nda bir kan\u0131t gibi okunuyor. Fit g\u00f6r\u00fcn\u00fcyorsa kendisini kontrol edebilen, \u00e7al\u0131\u015fkan ve d\u00fczenli biri oldu\u011fu; h\u00e2kim standartlara uymuyorsa tembel, iradesiz veya sorumsuz oldu\u011fu varsay\u0131labiliyor. Bu noktada \u00f6zellikle sosyal medyada s\u0131k\u00e7a kar\u015f\u0131ma \u00e7\u0131kan \u201cYeni zenginlik para de\u011fil, kasl\u0131 bir bedendir\u201d s\u00f6ylemini \u00f6nemli buluyorum. <\/p>\n\n\n\n

\u0130lk bak\u0131\u015fta bu c\u00fcmle, paradan ba\u011f\u0131ms\u0131z bir ba\u015far\u0131 anlay\u0131\u015f\u0131 sunuyormu\u015f gibi g\u00f6r\u00fcn\u00fcyor. Fakat kasl\u0131 ve fit bir bedenin \u00fcretilebilmesi de \u00e7o\u011fu zaman belirli ekonomik ve zamansal imk\u00e2nlara ba\u011fl\u0131. D\u00fczenli spor yapabilmek i\u00e7in bo\u015f zamana, spor salonuna eri\u015fime, kaliteli beslenmeye, yeterli uykuya ve bazen profesyonel deste\u011fe ihtiya\u00e7 duyuluyor. \u0130ki i\u015fte \u00e7al\u0131\u015fan, bak\u0131m y\u00fck\u00fcn\u00fc \u00fcstlenen veya sa\u011fl\u0131kl\u0131 g\u0131daya ula\u015fmakta zorlanan bir insanla b\u00fct\u00fcn zaman\u0131n\u0131 bedenine yat\u0131r\u0131m yaparak ge\u00e7irebilen birinin ko\u015fullar\u0131 ayn\u0131 de\u011fil. <\/p>\n\n\n\n

Dolay\u0131s\u0131yla fit beden yaln\u0131zca fiziksel bir g\u00f6r\u00fcn\u00fcm olmaktan \u00e7\u0131karak s\u0131n\u0131fsal bir g\u00f6stergeye de d\u00f6n\u00fc\u015f\u00fcyor. Eskiden zenginlik daha a\u00e7\u0131k bi\u00e7imde pahal\u0131 k\u0131yafetler, otomobiller veya m\u00fccevherler \u00fczerinden sergilenirken bug\u00fcn ki\u015finin kendisine ay\u0131rabildi\u011fi zaman, t\u00fcketti\u011fi organik \u00fcr\u00fcnler, gitti\u011fi spor salonu ve bi\u00e7imlendirdi\u011fi beden de stat\u00fc g\u00f6stergesi olabiliyor. \u201cYeni zenginlik kasl\u0131 bedendir\u201d denildi\u011finde asl\u0131nda o bedeni m\u00fcmk\u00fcn k\u0131lan bo\u015f zaman, ekonomik g\u00fcvence ve bak\u0131m imk\u00e2nlar\u0131 g\u00f6r\u00fcnmez h\u00e2le geliyor.<\/p>\n\n\n\n

Buradaki sorun, toplumsal e\u015fitsizliklerin ki\u015fisel irade meselesine d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi. \u0130nsanlar\u0131n \u00e7al\u0131\u015fma ko\u015fullar\u0131, gelirleri, ya\u015fad\u0131klar\u0131 \u00e7evre, sa\u011fl\u0131k hizmetlerine eri\u015fimleri ve bak\u0131m sorumluluklar\u0131 birbirinden farkl\u0131. Ancak beden s\u00f6z konusu oldu\u011funda b\u00fct\u00fcn bu yap\u0131sal ko\u015fullar g\u00f6z ard\u0131 edilerek herkese \u201cYeterince istersen yapabilirsin\u201d deniliyor. \u0130deal \u00f6l\u00e7\u00fclere ula\u015fan ki\u015fi ba\u015far\u0131l\u0131, ula\u015famayan ise yeterince \u00e7aba g\u00f6stermemi\u015f kabul ediliyor. B\u00f6ylece sistemin yaratt\u0131\u011f\u0131 e\u015fitsizliklerin sorumlulu\u011fu bireyin \u00fczerine b\u0131rak\u0131l\u0131yor. Bu anlay\u0131\u015f yaln\u0131zca kilolu bedenleri hedef alm\u0131yor. <\/p>\n\n\n\n

Ya\u015fl\u0131, engelli, kronik hastal\u0131\u011f\u0131 olan veya genetik olarak egemen beden \u00f6l\u00e7\u00fclerine uymayan ki\u015filer de \u00fcretkenlik ve ba\u015far\u0131 normlar\u0131n\u0131n d\u0131\u015f\u0131nda de\u011ferlendirilebiliyor. Kapitalizm a\u00e7\u0131s\u0131ndan de\u011ferli beden; \u00e7al\u0131\u015fabilen, \u00fcretken, enerjik, gen\u00e7 g\u00f6r\u00fcnen ve kendisini s\u00fcrekli geli\u015ftiren bedendir. Bedenin dinlenmesi, yorulmas\u0131, hastalanmas\u0131 veya ya\u015flanmas\u0131 ise do\u011fal s\u00fcre\u00e7ler olmaktan \u00e7\u0131karak bireyin y\u00f6netmesi gereken ki\u015fisel ba\u015far\u0131s\u0131zl\u0131klar gibi g\u00f6r\u00fcl\u00fcyor. <\/p>\n\n\n

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\"\"<\/figure>\n<\/div>\n\n\n

Burada Marksist a\u00e7\u0131dan bedenin emek g\u00fcc\u00fcn\u00fcn ta\u015f\u0131y\u0131c\u0131s\u0131 oldu\u011funu da s\u00f6ylemek gerekir. Kapitalist sistem i\u00e7in beden yaln\u0131zca t\u00fcketim yapan bir nesne de\u011fil, ayn\u0131 zamanda \u00fcretimi ger\u00e7ekle\u015ftiren ara\u00e7t\u0131r. \u00c7al\u0131\u015fabilmek i\u00e7in sa\u011fl\u0131kl\u0131 ve i\u015flevsel kalmam\u0131z beklenir. Fakat bedenimizin bak\u0131m\u0131n\u0131 s\u00fcrd\u00fcrme sorumlulu\u011fu b\u00fcy\u00fck \u00f6l\u00e7\u00fcde yine bize b\u0131rak\u0131l\u0131r. \u0130yi beslenmek, uyumak, spor yapmak, zihinsel olarak dayan\u0131kl\u0131 kalmak ve ertesi g\u00fcn yeniden \u00e7al\u0131\u015fabilecek h\u00e2le gelmek bireysel sorumlulu\u011fumuz gibi sunulur. <\/p>\n\n\n\n

B\u00f6ylece i\u015f d\u0131\u015f\u0131nda yapt\u0131\u011f\u0131m\u0131z beden bak\u0131m\u0131 bile dolayl\u0131 olarak emek g\u00fcc\u00fcm\u00fcz\u00fc yeniden \u00fcretmeye hizmet eder. Bir yandan bedenimizi i\u015f hayat\u0131n\u0131n taleplerine uygun bi\u00e7imde sa\u011fl\u0131kl\u0131 ve enerjik tutmam\u0131z, di\u011fer yandan t\u00fcketim k\u00fclt\u00fcr\u00fcn\u00fcn g\u00fczellik \u00f6l\u00e7\u00fclerine g\u00f6re bi\u00e7imlendirmemiz bekleniyor. Bu nedenle beden \u00fczerinde iki y\u00f6nl\u00fc bir bask\u0131 olu\u015fuyor: Beden hem \u00fcretken hem de estetik olarak kabul edilebilir olmal\u0131. Yaln\u0131zca \u00e7al\u0131\u015fmas\u0131 yetmiyor; ba\u015far\u0131l\u0131, gen\u00e7 ve dinamik de g\u00f6r\u00fcnmesi gerekiyor. <\/p>\n\n\n\n

Kad\u0131n bedeni s\u00f6z konusu oldu\u011funda bu bask\u0131 daha yo\u011fun ya\u015fan\u0131yor. Kad\u0131ndan hem \u00e7al\u0131\u015fma hayat\u0131nda \u00fcretken olmas\u0131 hem bak\u0131m eme\u011fini yerine getirmesi hem de b\u00fct\u00fcn bunlar\u0131 yaparken gen\u00e7, zay\u0131f ve bak\u0131ml\u0131 g\u00f6r\u00fcnmesi bekleniyor. Beden bak\u0131m\u0131 kad\u0131n\u0131n ki\u015fisel tercihi de\u011fil, neredeyse yerine getirmesi gereken g\u00f6r\u00fcnmez bir g\u00f6rev h\u00e2line geliyor. Makyaj yapmak, t\u00fcylerini almak, kilosunu kontrol etmek veya ya\u015flanma belirtilerini gizlemek \u201ckendine bak\u0131m\u201d ad\u0131 alt\u0131nda \u00f6zg\u00fcrle\u015ftirici bir faaliyet gibi sunulsa da bunlar\u0131 yapmayan kad\u0131nlar sosyal yapt\u0131r\u0131mlarla kar\u015f\u0131la\u015fabiliyor. Dolay\u0131s\u0131yla tercih olarak g\u00f6r\u00fcnen \u015feyin arkas\u0131nda g\u00fc\u00e7l\u00fc bir toplumsal bask\u0131 bulunabiliyor. Elbette b\u00fct\u00fcn beden normlar\u0131n\u0131n tek nedeni kapitalizmdir demek indirgemeci olur. Kapitalizmden \u00f6nce de beden \u00fczerinde din\u00ee, ataerkil, ahlaki ve k\u00fclt\u00fcrel d\u00fczenlemeler vard\u0131. \u0130nsanlar tarih boyunca bedenleri \u00fczerinden s\u0131n\u0131fland\u0131r\u0131ld\u0131; kad\u0131nl\u0131k, erkeklik, g\u00fczellik, g\u00fc\u00e7 ve do\u011furganl\u0131k gibi anlamlar farkl\u0131 bedenlere y\u00fcklendi. <\/p>\n\n\n\n

Kapitalizm beden \u00fczerindeki bask\u0131y\u0131 s\u0131f\u0131rdan yaratmad\u0131. Fakat mevcut normlar\u0131 metala\u015ft\u0131rd\u0131, end\u00fcstrile\u015ftirdi ve s\u00fcrekli k\u00e2r \u00fcreten bir d\u00f6ng\u00fcye \u00e7evirdi. \u00d6rne\u011fin g\u00fczellik normu daha \u00f6nce de vard\u0131; ancak bug\u00fcn o norma ula\u015fmak i\u00e7in sat\u0131n al\u0131nabilecek say\u0131s\u0131z \u00fcr\u00fcn, hizmet ve m\u00fcdahale bulunuyor. \u0130nsan bedeninden memnun olmad\u0131\u011f\u0131nda \u00e7\u00f6z\u00fcm\u00fc toplumsal \u00f6l\u00e7\u00fctleri sorgulamakta de\u011fil, kendisini de\u011fi\u015ftirecek yeni bir \u00fcr\u00fcn sat\u0131n almakta ar\u0131yor. B\u00f6ylece politik ve toplumsal bir mesele, ki\u015fisel bak\u0131m sorunu gibi sunuluyor. <\/p>\n\n\n\n

Kendi bedenimin patronu benim s\u00f6ylemi \u00f6nemli bir \u00f6zerklik talebini ifade etse de kapitalist toplum i\u00e7erisinde tam anlam\u0131yla ger\u00e7ekle\u015fmesi olduk\u00e7a zor. \u00c7\u00fcnk\u00fc bedenimizle ilgili kararlar\u0131m\u0131z\u0131 verirken piyasan\u0131n \u00fcretti\u011fi eksiklik duygusundan, s\u0131n\u0131fsal ko\u015fullardan ve g\u00fczellik normlar\u0131ndan tamamen ba\u011f\u0131ms\u0131z de\u011filiz. Belki de ilk olarak \u201cBedenimde de\u011fi\u015ftirmek istedi\u011fim \u015feyi ger\u00e7ekten ben mi istiyorum, yoksa bana bunu istemem mi \u00f6\u011fretildi?\u201d sorusunu sormam\u0131z gerekiyor. Beden \u00fczerinde s\u00f6z sahibi olmak yaln\u0131zca onu istedi\u011fimiz bi\u00e7imde de\u011fi\u015ftirebilmek de\u011fil; onu s\u00fcrekli de\u011fi\u015ftirmek zorunda olmad\u0131\u011f\u0131m\u0131z\u0131 da d\u00fc\u015f\u00fcnebilmektir. <\/p>\n\n\n\n

5 – Psikoloji \u00f6\u011frencisi olarak, bedenin s\u00fcrekli performans g\u00f6stermesi gerekti\u011fi d\u00fc\u015f\u00fcncesinin psikolojik sonu\u00e7lar\u0131n\u0131 nas\u0131l de\u011ferlendiriyorsunuz?<\/strong> <\/p>\n\n\n

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\"\"<\/figure>\n<\/div>\n\n\n

Bu soruya hem uzun y\u0131llar profesyonel voleybol oynam\u0131\u015f biri hem de sosyoloji mezunu ve psikoloji \u00f6\u011frencisi olarak bakt\u0131\u011f\u0131mda, bedenin s\u00fcrekli performans g\u00f6stermesi gerekti\u011fi d\u00fc\u015f\u00fcncesinin olduk\u00e7a a\u011f\u0131r psikolojik sonu\u00e7lar\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. \u00c7\u00fcnk\u00fc burada bedenden yaln\u0131zca sa\u011fl\u0131kl\u0131 olmas\u0131 veya hareket etmesi beklenmiyor. Bedenin s\u00fcrekli daha g\u00fc\u00e7l\u00fc, daha h\u0131zl\u0131, daha dayan\u0131kl\u0131, daha zay\u0131f ve daha estetik olmas\u0131 isteniyor. Yani beden hi\u00e7bir zaman bulundu\u011fu h\u00e2liyle yeterli kabul edilmiyor; s\u00fcrekli geli\u015ftirilmesi gereken, bitmeyen bir projeye d\u00f6n\u00fc\u015f\u00fcyor. <\/p>\n\n\n\n

Profesyonel sporculukta bunu \u00e7ok a\u00e7\u0131k bi\u00e7imde deneyimliyorsunuz. Bedeniniz yaln\u0131zca size ait \u00f6zel bir alan olmaktan \u00e7\u0131k\u0131yor; antren\u00f6r\u00fcn, kul\u00fcb\u00fcn, tak\u0131m\u0131n, rakiplerin ve seyircilerin de\u011ferlendirdi\u011fi bir performans arac\u0131na d\u00f6n\u00fc\u015f\u00fcyor. Ne kadar y\u00fckse\u011fe s\u0131\u00e7rad\u0131\u011f\u0131n\u0131z, ne kadar h\u0131zl\u0131 hareket etti\u011finiz, ka\u00e7 kilo oldu\u011funuz, ya\u011f oran\u0131n\u0131z ve sakatl\u0131ktan ne kadar k\u0131sa s\u00fcrede d\u00f6nd\u00fc\u011f\u00fcn\u00fcz s\u00fcrekli takip ediliyor. <\/p>\n\n\n\n

Bir s\u00fcre sonra insan da kendi bedenine bu \u00f6l\u00e7\u00fctler \u00fczerinden bakmaya ba\u015fl\u0131yor. \u201cBug\u00fcn nas\u0131l hissediyorum?\u201d sorusundan \u00f6nce \u201cBug\u00fcn ne kadar iyi performans g\u00f6sterebilirim?\u201d diye d\u00fc\u015f\u00fcn\u00fcyor. Bence bunun ilk psikolojik sonucu, ki\u015finin \u00f6z de\u011ferini performans\u0131na ba\u011flamas\u0131d\u0131r. \u0130yi oynad\u0131\u011f\u0131, hedeflerine ula\u015ft\u0131\u011f\u0131 veya bedeni beklentileri kar\u015f\u0131lad\u0131\u011f\u0131 zaman kendisini de\u011ferli hissediyor. K\u00f6t\u00fc performans g\u00f6sterdi\u011finde ise yaln\u0131zca yapt\u0131\u011f\u0131 i\u015fin k\u00f6t\u00fc oldu\u011funu de\u011fil, kendisinin yetersiz oldu\u011funu d\u00fc\u015f\u00fcnmeye ba\u015flayabiliyor. \u201cBug\u00fcn k\u00f6t\u00fc oynad\u0131m\u201d ile \u201cBen k\u00f6t\u00fc bir sporcuymu\u015fum\u201d aras\u0131ndaki s\u0131n\u0131r giderek kayboluyor. Performans, ki\u015finin kimli\u011fini ve kendisi hakk\u0131ndaki genel yarg\u0131s\u0131n\u0131 belirlemeye ba\u015fl\u0131yor. <\/p>\n\n\n\n

Sporcu a\u00e7\u0131s\u0131ndan bu \u00e7ok k\u0131r\u0131lgan bir \u00f6z de\u011fer yarat\u0131yor. \u00c7\u00fcnk\u00fc sportif performans her zaman ayn\u0131 d\u00fczeyde kalamaz. Beden yorulur, hastalan\u0131r, ya\u015flan\u0131r ve sakatlan\u0131r. Uyku, stres, hormonal s\u00fcre\u00e7ler ve hayat\u0131n di\u011fer alanlar\u0131nda ya\u015fanan problemler performans\u0131 etkiler. Fakat sporcuya bedeninin do\u011fal dalgalanmalar ya\u015fayabilece\u011fi alan tan\u0131nmad\u0131\u011f\u0131nda her d\u00fc\u015f\u00fc\u015f ki\u015fisel bir ba\u015far\u0131s\u0131zl\u0131k gibi alg\u0131lanabilir. Bu da yo\u011fun performans kayg\u0131s\u0131na ve hata yapma korkusuna yol a\u00e7ar. Ben voleybol oynad\u0131\u011f\u0131m y\u0131llardan da biliyorum; bazen insan yaln\u0131zca oynam\u0131yor, ayn\u0131 zamanda kendisini d\u0131\u015far\u0131dan izler gibi oynuyor. Antren\u00f6r ne d\u00fc\u015f\u00fcnecek, kenara al\u0131nacak m\u0131y\u0131m, tak\u0131m arkada\u015flar\u0131m beni yetersiz bulacak m\u0131, bir sonraki hatay\u0131 da yapacak m\u0131y\u0131m diye d\u00fc\u015f\u00fcn\u00fcr. Bu kadar yo\u011fun bir \u00f6z denetim alt\u0131nda beden do\u011fal ve ak\u0131c\u0131 hareket etme kapasitesini bile kaybedebilir. <\/p>\n\n\n\n

Normalde otomatik olarak ger\u00e7ekle\u015ftirilen bir hareketi a\u015f\u0131r\u0131 d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131\u011f\u0131n\u0131zda performans\u0131n\u0131z daha da d\u00fc\u015febilir. B\u00f6ylece kayg\u0131 performans\u0131, d\u00fc\u015fen performans da kayg\u0131y\u0131 art\u0131ran bir d\u00f6ng\u00fc olu\u015fturur. Bedenin s\u00fcrekli performans g\u00f6stermesi beklentisi, ki\u015fide dinlenmeye kar\u015f\u0131 su\u00e7luluk da yarat\u0131yor. Dinlenmek bedenin temel bir ihtiyac\u0131 olmas\u0131na ra\u011fmen tembellik veya geride kalmak gibi alg\u0131lanabiliyor. Sporcu antrenman yapmad\u0131\u011f\u0131 bir g\u00fcn huzursuz hissedebiliyor. Sosyal medyada ba\u015fkalar\u0131n\u0131n \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc\u011f\u00fcnde, kendi dinlenme ihtiyac\u0131n\u0131 sorgulayabiliyor. \u201cBen durursam ba\u015fkas\u0131 beni ge\u00e7er\u201d d\u00fc\u015f\u00fcncesi, ki\u015finin bedeninin verdi\u011fi sinyalleri bast\u0131rmas\u0131na yol a\u00e7\u0131yor. <\/p>\n\n\n\n

Bu noktada a\u011fr\u0131, yorgunluk ve bitkinlik dinlenme \u00e7a\u011fr\u0131s\u0131 olarak de\u011fil, a\u015f\u0131lmas\u0131 gereken engeller olarak g\u00f6r\u00fcl\u00fcyor. Kad\u0131nlarda regl bile. Spor k\u00fclt\u00fcr\u00fcnde s\u0131k s\u0131k \u201cAc\u0131 yoksa geli\u015fim yok\u201d, \u201cBahane \u00fcretme\u201d veya \u201cLimitlerini a\u015f\u201d gibi ifadelerle kar\u015f\u0131la\u015f\u0131yoruz. Bunlar belirli \u00f6l\u00e7\u00fcde motive edici olabilir. Ancak s\u00fcrekli tekrarland\u0131\u011f\u0131nda ki\u015finin kendi bedeniyle kurdu\u011fu g\u00fcven ili\u015fkisini bozabilir. \u0130nsan bedenini dinlemek yerine ona kar\u015f\u0131 m\u00fccadele etmeye ba\u015flar. A\u011fr\u0131ya ra\u011fmen devam etmek g\u00fc\u00e7l\u00fcl\u00fck, durmak ise zay\u0131fl\u0131k olarak kodlan\u0131r. Bunun sonucunda ki\u015fi yaln\u0131zca fiziksel olarak sakatlanmaz; psikolojik t\u00fckenmi\u015flik de ya\u015fayabilir. T\u00fckenmi\u015flik, bir anda ortaya \u00e7\u0131kan basit bir isteksizlik de\u011fildir. Uzun s\u00fcreli bask\u0131 sonucunda spora kar\u015f\u0131 duygusal uzakla\u015fma, motivasyon kayb\u0131, yetersizlik hissi ve kronik yorgunluk \u015feklinde g\u00f6r\u00fclebilir. <\/p>\n\n\n\n

Ba\u015flang\u0131\u00e7ta keyif al\u0131narak yap\u0131lan spor, zamanla yerine getirilmesi gereken bir g\u00f6reve d\u00f6n\u00fc\u015f\u00fcr. Ki\u015fi ba\u015far\u0131 kazansa bile bundan tatmin olmayabilir; \u00e7\u00fcnk\u00fc zihni hemen bir sonraki hedefe ge\u00e7er. S\u00fcrekli performans beklentisi, ba\u015far\u0131dan al\u0131nan hazz\u0131 da azalt\u0131yor. \u00c7\u00fcnk\u00fc ba\u015far\u0131 art\u0131k kutlanacak bir \u015fey de\u011fil, zaten yap\u0131lmas\u0131 gereken bir g\u00f6rev gibi g\u00f6r\u00fcl\u00fcyor. Kazand\u0131\u011f\u0131n\u0131zda rahatl\u0131yorsunuz fakat kaybetti\u011finizde yo\u011fun bir hayal k\u0131r\u0131kl\u0131\u011f\u0131 ya\u015f\u0131yorsunuz. B\u00f6ylece sporcu ba\u015far\u0131y\u0131 ger\u00e7ekten ya\u015famaktan \u00e7ok, ba\u015far\u0131s\u0131zl\u0131ktan ka\u00e7\u0131nmaya \u00e7al\u0131\u015f\u0131yor. Motivasyonun kayna\u011f\u0131 merak, geli\u015fme arzusu ve keyif olmaktan \u00e7\u0131k\u0131p korkuya d\u00f6n\u00fc\u015f\u00fcyor. Korkuyla s\u00fcrd\u00fcr\u00fclen performans ise uzun vadede psikolojik a\u00e7\u0131dan olduk\u00e7a y\u0131prat\u0131c\u0131d\u0131r. <\/p>\n\n\n

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Sakatl\u0131k d\u00f6nemleri bu bask\u0131n\u0131n en g\u00f6r\u00fcn\u00fcr oldu\u011fu zamanlardan biridir. Profesyonel sporcu i\u00e7in sakatl\u0131k yaln\u0131zca bedensel bir problem de\u011fildir; ayn\u0131 zamanda kimlik krizidir. Hayat\u0131n\u0131 \u201csporcu\u201d kimli\u011fi \u00fczerine kurmu\u015f bir insan, bedeni performans g\u00f6steremedi\u011finde \u201cBen \u015fimdi kimim?\u201d sorusuyla kar\u015f\u0131la\u015fabilir. Tak\u0131mdan uzak kalmak, yerini kaybetme ihtimali ve eski seviyesine d\u00f6nememe korkusu kayg\u0131 ve depresif belirtileri art\u0131rabilir. \u00dcstelik sakatlanan sporcuya \u00e7o\u011fu zaman \u00fcz\u00fclmesi veya korkmas\u0131 i\u00e7in yeterli alan da tan\u0131nmaz. Hemen g\u00fc\u00e7l\u00fc olmas\u0131, rehabilitasyona odaklanmas\u0131 ve \u201cDaha g\u00fc\u00e7l\u00fc d\u00f6nece\u011fim\u201d anlat\u0131s\u0131n\u0131 kurmas\u0131 beklenir. Oysa insan ayn\u0131 anda hem iyile\u015fmeye \u00e7al\u0131\u015fabilir hem de kay\u0131p duygusu ya\u015fayabilir. <\/p>\n\n\n\n

Bu duygular\u0131n bast\u0131r\u0131lmas\u0131, ki\u015finin ya\u015fad\u0131\u011f\u0131 s\u00fcreci daha da yaln\u0131zla\u015ft\u0131r\u0131r. Bedeni iyile\u015firken psikolojik olarak iyile\u015femeyebilir. Bedenin g\u00f6r\u00fcn\u00fc\u015f\u00fcyle performans\u0131n birbirine kar\u0131\u015ft\u0131r\u0131lmas\u0131 da \u00f6nemli bir sorun. \u00d6zellikle kad\u0131n sporculardan yaln\u0131zca ba\u015far\u0131l\u0131 olmalar\u0131 de\u011fil, ayn\u0131 zamanda ince, fit ve estetik g\u00f6r\u00fcnmeleri beklenebiliyor. B\u00f6ylece ki\u015finin bedeni i\u015flevi \u00fczerinden de\u011fil, d\u0131\u015far\u0131dan nas\u0131l g\u00f6r\u00fcnd\u00fc\u011f\u00fc \u00fczerinden de\u011ferlendiriliyor. Sporcu g\u00fc\u00e7l\u00fc, sa\u011fl\u0131kl\u0131 ve ba\u015far\u0131l\u0131 oldu\u011fu h\u00e2lde idealize edilen g\u00f6r\u00fcnt\u00fcye uymad\u0131\u011f\u0131 i\u00e7in bedeninden memnun olmayabilir. Bu durum beden alg\u0131s\u0131 sorunlar\u0131na, s\u00fcrekli beden kontrol\u00fcne, yeme davran\u0131\u015flar\u0131n\u0131n bozulmas\u0131na ve baz\u0131 durumlarda yeme bozukluklar\u0131na kadar ilerleyebilir. Ki\u015fi beslenmeyi bedeninin ihtiyac\u0131n\u0131 kar\u015f\u0131layan bir s\u00fcre\u00e7 olarak de\u011fil, kilosunu ve g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc kontrol etme arac\u0131 olarak g\u00f6rmeye ba\u015flayabilir. <\/p>\n\n\n\n

Yedi\u011fi yemek kar\u015f\u0131s\u0131nda su\u00e7luluk duyabilir veya yapt\u0131\u011f\u0131 egzersizi yediklerini telafi etmenin yolu olarak kullanabilir. Spor ve beslenme sa\u011fl\u0131kl\u0131 ya\u015fam ara\u00e7lar\u0131 olmaktan \u00e7\u0131karak ki\u015finin kendisini cezaland\u0131rd\u0131\u011f\u0131 alanlara d\u00f6n\u00fc\u015febilir. Burada bedenin nesnele\u015ftirilmesinden de s\u00f6z edebiliriz. Ki\u015fi bedenini i\u00e7eriden deneyimlemek yerine d\u0131\u015far\u0131dan nas\u0131l g\u00f6r\u00fcnd\u00fc\u011f\u00fc \u00fczerinden de\u011ferlendirmeye ba\u015flar. Bedenin ne hissetti\u011fi de\u011fil, nas\u0131l g\u00f6r\u00fcnd\u00fc\u011f\u00fc \u00f6nem kazan\u0131r. Aynada, tart\u0131da, foto\u011frafta veya performans verilerinde s\u00fcrekli kendisini kontrol eder. Bu \u00f6z-g\u00f6zetim, bedenle kurulan ili\u015fkiyi yabanc\u0131la\u015ft\u0131r\u0131r. Beden, i\u00e7inde ya\u015fan\u0131lan bir yer olmaktan \u00e7\u0131k\u0131p s\u00fcrekli denetlenmesi gereken bir nesneye d\u00f6n\u00fc\u015f\u00fcr. <\/p>\n\n\n\n

Sosyal medya bu bask\u0131y\u0131 daha da art\u0131r\u0131yor. Sporcu antrenman\u0131n\u0131 yaparken ayn\u0131 zamanda antrenman\u0131n\u0131n payla\u015f\u0131lmaya de\u011fer olup olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnebiliyor. Dinlenme, k\u00f6t\u00fc performans veya motivasyonsuzluk g\u00f6r\u00fcnmezken s\u00fcrekli \u00e7al\u0131\u015fan ve ilerleyen bedenler g\u00f6r\u00fcn\u00fcr oluyor. B\u00f6ylece ki\u015fi, ba\u015fkalar\u0131n\u0131n se\u00e7ilmi\u015f en iyi anlar\u0131n\u0131 kendi g\u00fcndelik ger\u00e7ekli\u011fiyle kar\u015f\u0131la\u015ft\u0131r\u0131yor. Bu da yetersizlik hissini g\u00fc\u00e7lendiriyor. Sosyoloji perspektifinden bakt\u0131\u011f\u0131mda ise bunun yaln\u0131zca bireyin zihninde ortaya \u00e7\u0131kan bir problem olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. Toplum s\u00fcrekli \u00fcretken, aktif ve kendini geli\u015ftiren bireyi de\u011ferli kabul ediyor. Kapitalist \u00e7al\u0131\u015fma d\u00fczenindeki performans mant\u0131\u011f\u0131 bedene de ta\u015f\u0131n\u0131yor. Nas\u0131l i\u015f hayat\u0131nda daha fazla \u00fcretmemiz bekleniyorsa, bedenimizin de daha fazla yakmas\u0131, daha fazla kald\u0131rmas\u0131, daha h\u0131zl\u0131 ko\u015fmas\u0131 ve daha iyi g\u00f6r\u00fcnmesi bekleniyor. Bedenin yorulmas\u0131 ve dinlenmesi ise neredeyse sistem d\u0131\u015f\u0131na \u00e7\u0131kmak gibi alg\u0131lan\u0131yor. <\/p>\n\n\n\n

Sosyal medya bu bask\u0131y\u0131 daha da art\u0131r\u0131yor. Sporcu antrenman\u0131n\u0131 yaparken ayn\u0131 zamanda antrenman\u0131n\u0131n payla\u015f\u0131lmaya de\u011fer olup olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnebiliyor. Dinlenme, k\u00f6t\u00fc performans veya motivasyonsuzluk g\u00f6r\u00fcnmezken s\u00fcrekli \u00e7al\u0131\u015fan ve ilerleyen bedenler g\u00f6r\u00fcn\u00fcr oluyor. B\u00f6ylece ki\u015fi, ba\u015fkalar\u0131n\u0131n se\u00e7ilmi\u015f en iyi anlar\u0131n\u0131 kendi g\u00fcndelik ger\u00e7ekli\u011fiyle kar\u015f\u0131la\u015ft\u0131r\u0131yor. Bu da yetersizlik hissini g\u00fc\u00e7lendiriyor. Sosyoloji perspektifinden bakt\u0131\u011f\u0131mda ise bunun yaln\u0131zca bireyin zihninde ortaya \u00e7\u0131kan bir problem olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. Toplum s\u00fcrekli \u00fcretken, aktif ve kendini geli\u015ftiren bireyi de\u011ferli kabul ediyor. Kapitalist \u00e7al\u0131\u015fma d\u00fczenindeki performans mant\u0131\u011f\u0131 bedene de ta\u015f\u0131n\u0131yor. Nas\u0131l i\u015f hayat\u0131nda daha fazla \u00fcretmemiz bekleniyorsa, bedenimizin de daha fazla yakmas\u0131, daha fazla kald\u0131rmas\u0131, daha h\u0131zl\u0131 ko\u015fmas\u0131 ve daha iyi g\u00f6r\u00fcnmesi bekleniyor. Bedenin yorulmas\u0131 ve dinlenmesi ise neredeyse sistem d\u0131\u015f\u0131na \u00e7\u0131kmak gibi alg\u0131lan\u0131yor.<\/p>\n\n\n\n

Kuramsal \u00c7er\u00e7eve<\/strong><\/p>\n\n\n\n

Foucault, M.<\/strong> (1975). Hapishanenin Do\u011fu\u015fu: G\u00f6zetim Alt\u0131nda Tutmak ve Cezaland\u0131rmak<\/em>. <\/p>\n\n\n\n

Bourdieu, P.<\/strong> (1979). Ayr\u0131m: Be\u011feni Yarg\u0131s\u0131n\u0131n Toplumsal Ele\u015ftirisi<\/em>. <\/p>\n\n\n\n

Bourdieu, P.<\/strong> (1986). Sermayenin Bi\u00e7imleri<\/em>.<\/p>\n\n\n\n

Shilling, C.<\/strong> (2012). Beden ve Sosyal Teori<\/em>. <\/p>\n\n\n\n

Han, Byung-Chul<\/strong> (2010). Yorgunluk Toplumu<\/em>. <\/p>\n\n\n\n

Debord, G.<\/strong> (1967). G\u00f6steri Toplumu<\/em>. <\/p>\n\n\n\n

Crawford, R.<\/strong> (1980). Healthism and the Medicalization of Everyday Life<\/em>. <\/p>\n\n\n\n

Fredrickson, B. L., & Roberts, T. A.<\/strong> (1997). Objectification Theory: Toward understanding women’s lived experiences<\/em>. <\/p>\n\n\n\n

Hochschild, A. R.<\/strong> (1983). Y\u00f6netilen Kalp: \u0130nsan Duygular\u0131n\u0131n Ticariselle\u015fmesi<\/em>. <\/p>\n\n\n\n

Terranova, T.<\/strong> (2000). Free Labor: Producing Culture for the Digital Economy<\/em>. <\/p>\n\n\n\n

Marx, K.<\/strong> (1867). Kapital: Ekonomi Politi\u011fin Ele\u015ftirisi<\/em>. <\/p>\n\n\n\n

Baudrillard, J.<\/strong> (1970). T\u00fcketim Toplumu<\/em>. <\/p>\n\n\n\n

McRobbie, A.<\/strong> (2015). Be Bold! As\u0131l\u0131l\u0131k, Yaralanabilirlik ve Neoliberal Feminizm<\/em>. <\/p>\n\n\n\n

Raedeke, T. D.<\/strong> (1997). Is athlete burnout more than just overtraining? A transformer perspective<\/em>. <\/p>\n\n\n\n

Brewer, B. W., Van Raalte, J. L., & Linder, D. E.<\/strong> (1993). Athletic identity: Hercules’ muscles or Achilles’ heel?<\/em>. <\/p>\n\n\n\n

Festinger, L.<\/strong> (1954). A theory of social comparison processes<\/em>. <\/p>\n\n\n\n

Ryan, R. M., & Deci, E. L.<\/strong> (2000). Self-determination theory and the facilitation of intrinsic motivation, social development, and well-being<\/em>. <\/p>\n\n\n\n

Featherstone, M.<\/strong> (1982). The Body in Consumer Culture<\/em>. <\/p>\n\n\n\n

Bordo, S.<\/strong> (1993). Unbearable Weight: Feminism, Western Culture, and the Body<\/em>. <\/p>\n\n\n\n

Goffman, E.<\/strong> (1959). G\u00fcnl\u00fck Ya\u015famda Benli\u011fin Sunumu<\/em>. <\/p>\n\n\n\n

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<\/p>\n","protected":false},"excerpt":{"rendered":"

Yazar: Arda Kuru Elkasovic – Voleybolcu I Sosyolog I Psikoloji \u00d6\u011frencisi Edit\u00f6rden Arda Kuru Elkasovic, beden olgusunun modern d\u00fcnyada politik, ekonomik ve psikolojik bir iktidar alan\u0131na 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Evet bir belirsizlik oldu\u011fu ortada fakat bu da diplomayla\u2026","rel":"","context":""Dergi" i\u00e7inde","block_context":{"text":"Dergi","link":"https:\/\/psikopolitikdergi.com\/?cat=14"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/05\/Adsiz-1200-x-675-piksel_20260510_225703_0000-2.png?fit=1200%2C675&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/05\/Adsiz-1200-x-675-piksel_20260510_225703_0000-2.png?fit=1200%2C675&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/05\/Adsiz-1200-x-675-piksel_20260510_225703_0000-2.png?fit=1200%2C675&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/05\/Adsiz-1200-x-675-piksel_20260510_225703_0000-2.png?fit=1200%2C675&ssl=1&resize=700%2C400 2x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/05\/Adsiz-1200-x-675-piksel_20260510_225703_0000-2.png?fit=1200%2C675&ssl=1&resize=1050%2C600 3x"},"classes":[]},{"id":4924,"url":"https:\/\/psikopolitikdergi.com\/2026\/02\/26\/neden-cocuklar-cinsel-istismari-failin-otesinde-okumak","url_meta":{"origin":8931,"position":2},"title":"Cinsel \u0130stismar\u0131 Failin \u00d6tesinde Okumak","author":"Caner \u00d6zdemir","date":"\u015eubat 26, 2026","format":false,"excerpt":"\u00a0 Yazar: Buse Yaren - Psikoloji \u00d6\u011frencisi Bu yaz\u0131 UBUNTU Dergisinin 16. say\u0131s\u0131nda yay\u0131nlanm\u0131\u015ft\u0131r. G\u0130R\u0130\u015e Netflix\u2019in de adland\u0131rmas\u0131yla \u201ckorkun\u00e7 zengin\u201d Amerikal\u0131 finans\u00f6r Jeffrey Epstein hakk\u0131nda, 2005 y\u0131l\u0131nda Florida\u2019n\u0131n Palm Beach kentinde 14 ya\u015f\u0131ndaki bir k\u0131z \u00e7ocu\u011funa y\u00f6nelik cinsel istismar ihbar\u0131n\u0131n polise ula\u015fmas\u0131yla soru\u015fturma ba\u015flat\u0131lm\u0131\u015ft\u0131r. Yetkililerin y\u00fcr\u00fctt\u00fc\u011f\u00fc ara\u015ft\u0131rmalar\u0131n derinle\u015fmesiyle birlikte Epstein,\u2026","rel":"","context":""Epstein Dosyas\u0131" i\u00e7inde","block_context":{"text":"Epstein Dosyas\u0131","link":"https:\/\/psikopolitikdergi.com\/?cat=1513"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/02\/IMG-20260224-WA0004-1-1.jpg?fit=1200%2C682&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/02\/IMG-20260224-WA0004-1-1.jpg?fit=1200%2C682&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/02\/IMG-20260224-WA0004-1-1.jpg?fit=1200%2C682&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/02\/IMG-20260224-WA0004-1-1.jpg?fit=1200%2C682&ssl=1&resize=700%2C400 2x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/02\/IMG-20260224-WA0004-1-1.jpg?fit=1200%2C682&ssl=1&resize=1050%2C600 3x"},"classes":[]},{"id":7447,"url":"https:\/\/psikopolitikdergi.com\/2026\/05\/10\/toplumsal-mucadelede-psikologlar","url_meta":{"origin":8931,"position":3},"title":"Toplumsal M\u00fccadelede Psikologlar","author":"Caner \u00d6zdemir","date":"May\u0131s 10, 2026","format":false,"excerpt":"\u00a0 R\u00f6portaj: Dr. Deniz Eni\u00e7 - Adana Alparslan T\u00fcrke\u015f Bilim ve Teknoloji \u00dcniversitesi 1 - Ruh sa\u011fl\u0131\u011f\u0131 alan\u0131 ile toplumsal m\u00fccadele aras\u0131nda nas\u0131l bir ili\u015fki var? Ruh sa\u011fl\u0131\u011f\u0131 alan\u0131 ile toplumsal m\u00fccadele aras\u0131ndaki ili\u015fki, insan\u0131n ruhsal ya\u015fam\u0131n\u0131n toplumsal ko\u015fullardan ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcn\u00fclememesiyle ilgilidir. G\u00fcn\u00fcm\u00fczde ruh sa\u011fl\u0131\u011f\u0131na ili\u015fkin bir\u00e7ok yakla\u015f\u0131m, depresyon, kayg\u0131,\u2026","rel":"","context":""Dergi" i\u00e7inde","block_context":{"text":"Dergi","link":"https:\/\/psikopolitikdergi.com\/?cat=14"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/05\/Adsiz-1200-x-675-piksel_20260510_203757_0000.png?fit=1200%2C675&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/05\/Adsiz-1200-x-675-piksel_20260510_203757_0000.png?fit=1200%2C675&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/05\/Adsiz-1200-x-675-piksel_20260510_203757_0000.png?fit=1200%2C675&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/05\/Adsiz-1200-x-675-piksel_20260510_203757_0000.png?fit=1200%2C675&ssl=1&resize=700%2C400 2x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/05\/Adsiz-1200-x-675-piksel_20260510_203757_0000.png?fit=1200%2C675&ssl=1&resize=1050%2C600 3x"},"classes":[]},{"id":6147,"url":"https:\/\/psikopolitikdergi.com\/2026\/04\/02\/ayla-turksoy","url_meta":{"origin":8931,"position":4},"title":"Travmay\u0131 Kad\u0131nca Yeniden YAzmak","author":"Caner \u00d6zdemir","date":"Nisan 2, 2026","format":false,"excerpt":"R\u00f6portaj: Ayla T\u00fcrksoy I Yazar Yazar Ayla T\u00fcrksoy'la, Nika Yay\u0131nevi'nden \u00e7\u0131kan Travmay\u0131 Kad\u0131nca Yeniden Yazmak adl\u0131 kitab\u0131 \u00fczerine bir s\u00f6yle\u015fi ger\u00e7ekle\u015ftirdik. 1 - \u201cTravmay\u0131 Kad\u0131nca Yazmak\u201d fikri nas\u0131l ortaya \u00e7\u0131kt\u0131? Fikir bir kavram olarak de\u011fil, y\u0131llar i\u00e7inde biriken tan\u0131kl\u0131klar\u0131n, i\u015f ya\u015fam\u0131ndan gelen bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n ve edebiyat\u0131n i\u00e7inden do\u011fdu. Gazeteci olarak\u2026","rel":"","context":""K\u00fclt\u00fcr Sanat" i\u00e7inde","block_context":{"text":"K\u00fclt\u00fcr Sanat","link":"https:\/\/psikopolitikdergi.com\/?cat=1632"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/04\/Adsiz-1200-x-675-piksel-Instagram-Gonderisi-4_5_20260401_232209_0000-1.png?fit=1080%2C664&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/04\/Adsiz-1200-x-675-piksel-Instagram-Gonderisi-4_5_20260401_232209_0000-1.png?fit=1080%2C664&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/04\/Adsiz-1200-x-675-piksel-Instagram-Gonderisi-4_5_20260401_232209_0000-1.png?fit=1080%2C664&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/04\/Adsiz-1200-x-675-piksel-Instagram-Gonderisi-4_5_20260401_232209_0000-1.png?fit=1080%2C664&ssl=1&resize=700%2C400 2x, https:\/\/i0.wp.com\/psikopolitikdergi.com\/wp-content\/uploads\/2026\/04\/Adsiz-1200-x-675-piksel-Instagram-Gonderisi-4_5_20260401_232209_0000-1.png?fit=1080%2C664&ssl=1&resize=1050%2C600 3x"},"classes":[]},{"id":7955,"url":"https:\/\/psikopolitikdergi.com\/2026\/05\/28\/ilham-hayal-kirikligi","url_meta":{"origin":8931,"position":5},"title":"\u0130lham M\u0131? 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