Ali Husein Kerim\u2019in K\u00fcrt\u00e7enin Etimolojik S\u00f6zl\u00fc\u011f\u00fc kitab\u0131 Ar Yay\u0131nlar\u0131 taraf\u0131ndan yay\u0131mland\u0131. \u00c7al\u0131\u015fmalar\u0131n\u0131n s\u00fcreklili\u011fi i\u00e7in maddi deste\u011fe ihtiya\u00e7 oldu\u011funu belirten yazar, insan belle\u011finin, dilin, s\u00f6zc\u00fcklerin izini s\u00fcrerek, ki\u015finin en samimi, en umutlu varl\u0131\u011f\u0131n\u0131 ezen b\u00fct\u00fcn erklere kar\u015f\u0131, \u00e7al\u0131\u015fmalar\u0131n\u0131 derinle\u015ftirip cevap oluyor\u2026<\/p>\n
Deniz Mahabad<\/strong><\/p>\n \u0130nsan\u0131n varolu\u015fu ve kimli\u011fi, sahip oldu\u011fu dile ba\u011fl\u0131d\u0131r. Kendini ifade etme ve bir toplulu\u011fa d\u00e2hil olabilme, dil vas\u0131tas\u0131yla ger\u00e7ekle\u015febilmektedir. Bununla birlikte dil olgusu, \u00f6zellikle devletle\u015fmemi\u015f toplumlarda \u00e7at\u0131\u015fmalara ve ba\u015fkald\u0131r\u0131lara neden oldu\u011fu gibi s\u00f6m\u00fcr\u00fc arac\u0131 olarak da kullan\u0131lmaktad\u0131r. Bu nedenle sadece arkaik zeminlerde yer edinen, yok olman\u0131n e\u015fi\u011fine getirilen dillerin, varl\u0131klar\u0131n\u0131 devam ettirebilmeleri i\u00e7in ger\u00e7ek, \u00e7o\u011fulcu ve \u00e7\u00f6z\u00fcmc\u00fc bir demokrasinin yap\u0131lanmas\u0131 gerekmektedir. Yok say\u0131lan ve \u00e7e\u015fitli bask\u0131lara maruz kalan dillerden biri de K\u00fcrt\u00e7edir.<\/p>\n Diller de canl\u0131 organizmalar gibidir, \u00f6zg\u00fcr bir ortamda kullan\u0131ld\u0131k\u00e7a geli\u015fir ve do\u011furganla\u015f\u0131r. K\u00fcrt dili, tarihin ve uygarl\u0131\u011f\u0131n en eski dillerinden olmas\u0131 dolay\u0131s\u0131yla t\u00fcm yasaklara ve yok edilme politikalar\u0131na direnerek varl\u0131\u011f\u0131n\u0131 koruyabilmi\u015ftir. Bu anlamda dilbilim \u00e7al\u0131\u015fmalar\u0131 b\u00fcy\u00fck \u00f6nem ta\u015f\u0131maktad\u0131r. Dilsel \u00e7al\u0131\u015fmalar, disiplin ve geni\u015f \u00e7apl\u0131 ara\u015ft\u0131rma isteyen alanlard\u0131r. Bu alanda \u00e7al\u0131\u015fma yapanlar da olduk\u00e7a azd\u0131r. Uzun y\u0131llard\u0131r Romanya\u2019da ya\u015fayan Ali Husein Kerim\u2019in May\u0131s 2019\u2019da \u00e7\u0131kan yeni kitab\u0131\u00a0K\u00fcrt\u00e7enin Etimolojik S\u00f6zl\u00fc\u011f\u00fc (Kar\u015f\u0131la\u015ft\u0131rmal\u0131)<\/em>\u00a0bu anlamda \u00f6nemli \u00e7al\u0131\u015fmalardan biri say\u0131labilir.<\/p>\n Ali Husein Kerim, do\u011fdu\u011fu co\u011frafyan\u0131n b\u00fct\u00fcn k\u0131r\u0131lmalar\u0131na, s\u00f6m\u00fcr\u00fcs\u00fcne ve katline ra\u011fmen tutkuyla \u00e7al\u0131\u015fmalar\u0131na devam eden ve k\u00fclt\u00fcrel m\u00fccadelenin gereklili\u011fine olan inanc\u0131n\u0131 yapt\u0131\u011f\u0131 \u00e7al\u0131\u015fmalarla kan\u0131tlayan ayd\u0131nlardan. Ezilen toplumlar\u0131n varl\u0131\u011f\u0131n\u0131 koruyabilmesi ve \u00f6zg\u00fcrle\u015fmesi i\u00e7in kendi dilleri ve k\u00fclt\u00fcrleriyle ya\u015famas\u0131 gerekmektedir. \u00c7\u00fcnk\u00fc anadiliyle ba\u011f\u0131 kopan insan kendine yabanc\u0131la\u015f\u0131r, \u00f6zne olmaktan \u00e7\u0131k\u0131p nesnele\u015fir, \u015feyle\u015fir!<\/p>\n ANA D\u0130LDE E\u011e\u0130T\u0130M ALAMAMANIN SONUCU D\u0130LSEL VE K\u00dcLT\u00dcREL TRAVMADIR<\/strong><\/p>\n Yazar \u00e7al\u0131\u015fma alan\u0131n\u0131 zaman olarak \u201c\u015eu anda benim yapm\u0131\u015f oldu\u011fum veya yapmakta oldu\u011fum \u00e7al\u0131\u015fmalar, ba\u015fka co\u011frafyalarda ayd\u0131nlar taraf\u0131ndan onlarca hatta y\u00fczlerce y\u0131l \u00f6nce yap\u0131lm\u0131\u015f ve yap\u0131l\u0131yor\u201d \u015feklinde konumland\u0131r\u0131rken bir ge\u00e7 kalk\u0131nm\u0131\u015fl\u0131\u011fa g\u00f6nderme yap\u0131yor. Bunun yan\u0131 s\u0131ra K\u00fcrdistan co\u011frafyas\u0131nda k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar\u0131n engellerle kar\u015f\u0131la\u015fmas\u0131na, tahrif edilmesine ve s\u00f6m\u00fcr\u00fclmesine dair ise \u015funlar\u0131 s\u00f6yl\u00fcyor: \u201cBizim co\u011frafyada bu tarz \u00e7al\u0131\u015fmalar gecikmeli olarak yap\u0131lm\u0131\u015f olsa da sonu\u00e7ta var olan bir \u015feyin yeniden dillendirilmesi, tarihi haf\u0131za kapaklar\u0131n\u0131n yeniden a\u00e7\u0131lmas\u0131 gerekiyor. \u00dclkemizdeki siyasal, sosyal ve k\u00fclt\u00fcrel geli\u015fmeler \u00f6ylesine karma\u015f\u0131kla\u015fm\u0131\u015f ki, neyin nereden ve nas\u0131l geldi\u011fini, kime ait oldu\u011funu kestirmek zordur. \u00c7\u00fcnk\u00fc kendimize ait olan \u015feylere bile yabanc\u0131la\u015fm\u0131\u015f\u0131z. \u00dclkemizin ad\u0131 gibi dil ve k\u00fclt\u00fcr\u00fcm\u00fcz de \u00e7al\u0131nm\u0131\u015f, tahrif edilmi\u015f ve yasaklanm\u0131\u015ft\u0131r.\u201d Asl\u0131nda \u00e7o\u011fumuzun ge\u00e7mi\u015fte ve bug\u00fcn tan\u0131k oldu\u011fu trajediyi \u00f6zetleyen g\u00f6r\u00fc\u015f\u00fcn temelinde e\u011fitim problemi yer almaktad\u0131r. K\u00fcrdistan co\u011frafyas\u0131nda ana dilde e\u011fitim alamaman\u0131n sonucu dilsel ve k\u00fclt\u00fcrel travmad\u0131r. Bunun i\u00e7indir ki, bask\u0131 alt\u0131nda olan yasakl\u0131 dille stranlara s\u0131k\u0131ca sar\u0131larak ba\u011f kurulmakta, \u00f6z benli\u011fe sayg\u0131 ise K\u00fcrt\u00e7e isimlerde anlam\u0131n\u0131 bulmaktad\u0131r.<\/p>\n Husein Kerim, insanl\u0131k miras\u0131n\u0131n izlerini takip etti\u011fi yolu \u015f\u00f6yle a\u00e7\u0131kl\u0131yor: \u02ba\u0130bni Haldun \u02bdCo\u011frafya kaderdir\u02bc diye belirtmi\u015ftir. B\u00f6yle bir durumda benim makus kaderim de k\u0131r\u0131lm\u0131\u015f, yaral\u0131 ve bitap d\u00fc\u015fm\u00fc\u015f \u00fclkemin co\u011frafyas\u0131na g\u00f6re belirlenmi\u015ftir. Ben de, \u2018k\u0131r\u0131lm\u0131\u015f\u0131 per\u00e7imleyip birle\u015ftirmek\u2019, \u2018yaral\u0131y\u0131 tedavi etmek\u2019, \u2018bitap d\u00fc\u015fm\u00fc\u015f\u00fc dinlendirip g\u00fc\u00e7lendirmek\u2019 i\u00e7in bir \u015feyler yapmak zorundayd\u0131m. Elma art\u0131 armut, e\u015fittir hepsi ayvad\u0131r \u00e7arp\u0131kl\u0131\u011f\u0131na son vermek gerekti\u011fine inand\u0131m ve i\u015fe kelimelerin izini s\u00fcrmekle ba\u015flad\u0131m.\u201d \u0130nsan belle\u011finin s\u00f6zc\u00fckler arac\u0131l\u0131\u011f\u0131yla izini s\u00fcren Husein Kerim, toplumun umudunu ezen b\u00fct\u00fcn erklere kar\u015f\u0131 \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcrmeye devam ediyor. Bu konudaki g\u00f6r\u00fc\u015flerini ise \u015fu s\u00f6zlerle dile getiriyor: \u02baHalk\u0131m\u0131z i\u00e7in \u00e7ok \u00f6nemli -hatta en \u00f6nemli- bir \u00f6zg\u00fcrle\u015fme mevzisi oldu\u011funu kavrad\u0131m. Halk olman\u0131n olmazsa olmaz\u0131; \u00f6zg\u00fcrl\u00fc\u011f\u00fcn ilk ad\u0131m\u0131 oldu\u011fu gibi dilimizi esaretten kurtarmakla ba\u015flar.\u201d<\/p>\n S\u00d6M\u00dcRGEN\u0130N MADD\u0130 Y\u00d6N\u00dc S\u00d6M\u00dcR\u00dc VE TALANI ESAS ALIR<\/strong><\/p>\n Bireyleri tarihleriyle kopuk, yal\u0131t\u0131lm\u0131\u015f bir hale getiren nedenleri ve s\u00f6m\u00fcrge psikolojisine dair d\u00fc\u015f\u00fcncelerini sordu\u011fumuzda ilk olarak s\u00f6m\u00fcr\u00fcy\u00fc \u201cinsan eme\u011finden azami derecede yararlanmas\u0131 olay\u0131\u201d olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fc belirtiyor. S\u00f6m\u00fcrge hakk\u0131ndaki g\u00f6r\u00fc\u015flerinin devam\u0131 ise \u015fu \u015fekilde: \u201cS\u00f6m\u00fcrgenin maddi y\u00f6n\u00fcn\u00fcn s\u00f6m\u00fcr\u00fc ve talan\u0131 esas ald\u0131\u011f\u0131 muhakkakt\u0131r. Manevi y\u00f6n\u00fc ise kendi milletinin \u00fcst\u00fcn \u0131rk oldu\u011funu kabul ettirmesidir. Bunu hem milletine benimsetir ve hem de s\u00f6m\u00fcrgele\u015ftirdikleri \u00fclke halk\u0131na da kabul ettirmeye \u00e7al\u0131\u015f\u0131rlar. \u0130\u015fte bug\u00fcn K\u00fcrtlerde var olan ger\u00e7eklik buna \u00f6rnektir. \u201cBir T\u00fcrk cihana bedeldir!\u201d, \u201cNe mutlu T\u00fcrk\u00fcm diyene!\u201d vs. gibi s\u00f6ylemlerle T\u00fcrklere \u0131rk\u00e7\u0131l\u0131k benimsetilirken, \u201cK\u00fcrtler devlet olamaz\u201d, \u201cK\u00fcrtler kendi aralar\u0131nda birle\u015femez\u201d, \u201cHz. Muhammed birle\u015fmesinler diye K\u00fcrtleri lanetlemi\u015f\u201d, \u201cK\u00fcrt\u00e7e bilim ve edebiyat dili olamaz!\u2026\u201d Bu s\u00f6ylemlerden yola \u00e7\u0131kan yazar, dayatmalar ve ink\u00e2r yoluyla Anadolu toplumlar\u0131n\u0131n genel anlamda u\u011frad\u0131\u011f\u0131 k\u00fclt\u00fcrel yok olu\u015fun nedenlerine de\u011finiyor.<\/p>\n Benzerlerini ehlile\u015ftiren ve \u00f6ld\u00fcren, yapt\u0131klar\u0131n\u0131 egemen bir duyguyla zaferle\u015ftiren \u00fclkelerde ya\u015famak zordur; ge\u00e7mi\u015flerinde var olan mitsel kal\u0131nt\u0131lar, gelenekler, g\u00f6renekler\u00a0\u00fczerine ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrseler de eril iktidarlar\u0131n k\u00fclt\u00fcrel istilas\u0131, ezilenin art\u0131k istila edenin g\u00f6z\u00fcyle ya\u015fad\u0131\u011f\u0131na kan\u0131tt\u0131r. Yazar\u0131n y\u0131llard\u0131r diasporada ya\u015famas\u0131, \u00e7al\u0131\u015fmalar\u0131nda aksakl\u0131klara neden olsa da do\u011fdu\u011fu co\u011frafya ve k\u00fclt\u00fcr\u00fcyle olan ba\u011f\u0131n\u0131 \u015fah damar\u0131ndan yak\u0131n tuttu\u011fu a\u015fik\u00e2r. K\u00fclt\u00fcrel s\u00f6m\u00fcr\u00fcden kaynaklanan olaylar\u0131 \u201cK\u00fcrt diye bir \u015fey yoktur,\u201d \u201cK\u00fcrtler T\u00fcrkt\u00fcr,\u201d \u201cT\u00fcrk\u00e7e konu\u015f, \u00e7ok konu\u015f\u201d gibi \u00e7e\u015fitli s\u00f6ylemlerle \u00f6rneklendiren Ali Husein, bu as\u0131ls\u0131z s\u00f6ylemlerin devlet eliyle nas\u0131l \u015fekillendi\u011fini de anlat\u0131yor.<\/p>\n Psikolojik a\u00e7\u0131dan a\u015fa\u011f\u0131lanm\u0131\u015f olan milyonlarca K\u00fcrt\u2019ten baz\u0131lar\u0131, \u201ckraldan daha kralc\u0131\u201d olarak azg\u0131n s\u00f6m\u00fcrgeci egemenlerin eline su d\u00f6km\u00fc\u015ft\u00fcr. K\u00fcrt olduklar\u0131 s\u00f6ylenen \u201c\u0130n\u00f6n\u00fc, Ecevit, Cemal G\u00fcrsel, Turgut \u00d6zal, y\u00fczlerce \u00e7ete ve korucu ba\u015f\u0131 vb. y\u00f6neticileri bu durumun misalleridir.\u201d Yazar, k\u00fclt\u00fcrel de\u011ferlerinin kaybolmas\u0131 noktas\u0131nda herhangi bir endi\u015fe duymayan ve bulundu\u011fu konum itibariyle \u00f6z\u00fcn\u00fc tahrip eden bireylerin tipik \u00f6rneklerini verirken K\u00fcrtlerin durumunu sadece bir s\u00f6m\u00fcrge halk\u0131n\u0131n psikolojisi ile izah etmenin yeterli olmad\u0131\u011f\u0131n\u0131, T\u00fcrklerin de psikolojik olarak bir \u015fekilde bu s\u00fcrece d\u00e2hil oldu\u011funu a\u00e7\u0131kl\u0131yor.<\/p>\n DEVLETLE TOPLUMUN D\u0130L\u0130 AYNI DE\u011e\u0130LD\u0130R<\/strong><\/p>\n Uygarl\u0131\u011f\u0131n geli\u015fimi dile s\u0131k\u0131 bi\u00e7imde ba\u011fl\u0131d\u0131r. \u0130nsanlar\u0131n dil olgusunu \u00fcst\u00fcnl\u00fck arac\u0131 olarak g\u00f6rmesi, 18. y\u00fczy\u0131l ve sonras\u0131nda dilin siyas\u00ee ama\u00e7larla kullan\u0131lmas\u0131na neden olmu\u015ftur. Bu s\u00fcre\u00e7 milliyet\u00e7ilik\/ulus hareketleriyle paralel zamanlara denk gelmi\u015ftir. Elbette dilin k\u00fclt\u00fcrle olan ba\u011f\u0131 hep g\u00fc\u00e7l\u00fc kalm\u0131\u015ft\u0131r ancak dilin devlet ve toplum a\u00e7\u0131s\u0131ndan farkl\u0131 alg\u0131land\u0131\u011f\u0131n\u0131 belirten Ali Husein: \u201cDevletle toplumun dili ayn\u0131 de\u011fildir. Devletin dili hukuk, t\u0131p, co\u011frafya, vb. konular\u0131 kapsar. K\u00fcrt, T\u00fcrk, Arap, Fars hatta \u0130ngiliz halklar\u0131 devlet dilini avukat, hakim, savc\u0131, profes\u00f6r, imam veya rahip gibi arac\u0131lardan \u00f6\u011frenir. Hatta onlar bile tam olarak bilmezler, ancak ihtiya\u00e7 oldu\u011funda bu hususta haz\u0131rlanm\u0131\u015f kitaplara m\u00fcracaat ederler. Halk\u0131n dili ise esas oland\u0131r. Bu bak\u0131mdan hukuk, bilim, t\u0131p vb. dili de yani devletin dilini de d\u0131\u015flamamak ko\u015fuluyla halk\u0131n dilini esas almak gerekir.\u201d diyerek halk dilinin \u00f6nemini vurgulamaktad\u0131r.<\/p>\n K\u00fcrt\u00e7enin Etimolojik S\u00f6zl\u00fc\u011f\u00fc (Kar\u015f\u0131la\u015ft\u0131rmal\u0131), Ali Husein Kerim, 648 syf., Ar Yay\u0131nlar\u0131, 2019.<\/p>\n RUHSAL \u0130NT\u0130HAR B\u0130R B\u00dcT\u00dcN OLARAK HALKIN YOK OLU\u015eUNA NEDEN OLUR<\/strong><\/p>\n Devleti, dilin geli\u015fimi a\u00e7\u0131s\u0131ndan havza olarak alg\u0131larsak insanlar\u0131n bireysel \u00e7abalar\u0131 sayesinde dilin kaybolmayaca\u011f\u0131 s\u00f6ylenebilir. Fakat devletin yoklu\u011fu, dilin kayb\u0131na neden olmamal\u0131d\u0131r. Bu ba\u011flamda yazar, \u201cK\u00fcrt\u00e7eye a\u011f\u0131rl\u0131k vermenin faydas\u0131 yok\u201d demenin iyi bir d\u00fc\u015f\u00fcnce olmad\u0131\u011f\u0131n\u0131 \u0131srarla vurguluyor: \u201c\u00c7\u00fcnk\u00fc bunu savunmak ve yapmakla ruhsal intihar yap\u0131lm\u0131\u015f say\u0131l\u0131r. Fiziksel intihar bireylerin kayb\u0131na, ruhsal intihar ise bir b\u00fct\u00fcn olarak halk\u0131n yok olu\u015funa neden olur. Dil ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n sembol\u00fc olmaktan da \u00f6te bir \u015feydir. \u00c7\u00fcnk\u00fc\u00a0ba\u011f\u0131ms\u0131z olup da birden \u00e7ok dil konu\u015fan \u00fclkeler vard\u0131r. Dil insan olman\u0131n sembol\u00fcd\u00fcr diyebiliriz. Daha net olarak s\u00f6ylemek gerekirse dil hem haf\u0131za ve hem de metafordur.\u201d<\/p>\n Cumhuriyet\u2019in kurulu\u015fundan g\u00fcn\u00fcm\u00fcze \u201cteklik\u201d d\u00fc\u015f\u00fcncesi bir\u00e7ok alanda bask\u0131n olmu\u015ftur. \u00d6yle ki Mezopotamya\u2019da\/K\u00fcrdistan\u2019da do\u011fal ve be\u015feri yap\u0131lara \u201cda\u011fa, ta\u015fa, k\u00f6ye, caddeye\u201d \u201ctek dil\u201din dayatt\u0131\u011f\u0131 s\u00f6zc\u00fckler yaz\u0131lm\u0131\u015f ve yaz\u0131lmaya devam edilmektedir. \u201cTek dilli\u201d co\u011frafyalarda di\u011fer dillerin varl\u0131\u011f\u0131n\u0131n devam etmesinin devletin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc riske edece\u011fi, farkl\u0131l\u0131klar aras\u0131nda d\u00fc\u015fmanla\u015fmay\u0131 beraberinde getirece\u011fi yarg\u0131s\u0131, egemen dilin g\u00fcd\u00fcm\u00fcnde olmayan her dilin \u201csorun\u201d yarataca\u011f\u0131 gerek\u00e7esiyle ortadan kald\u0131r\u0131lmas\u0131 d\u00fc\u015f\u00fcncesini do\u011furmaktad\u0131r. B\u00fct\u00fcn bu durumlar\u0131 ve ya\u015fanm\u0131\u015fl\u0131klar\u0131 dikkate alan yazar: \u201cK\u00fcrt dili ve k\u00fclt\u00fcr\u00fcn\u00fc yok sayarak, yasaklayarak hatta kendisininmi\u015f gibi tan\u0131tan iktidarlar \u00fcst\u00fcnl\u00fck tasarlarlar. Yani kendi zay\u0131f ve c\u0131l\u0131z k\u00fclt\u00fcrel olu\u015fumunu g\u00fc\u00e7lendirmek i\u00e7in g\u00fc\u00e7l\u00fc olan\u0131 kendisininmi\u015f gibi g\u00f6sterir. \u2018Bu do\u011fru de\u011fildir\u2019 diyenleri ise kanla ve barutla susturur. \u015e\u00f6yle ki, her \u00fclkede oldu\u011fu gibi s\u00f6m\u00fcrge \u00fclkelerde de \u02bdihtiya\u00e7lar hiyerar\u015fisi\u02bc denilen bir olay var, K\u00fcrtlerin de ha keza \u00f6yle\u201d demektedir.<\/p>\n Dil; toplumun dilbilimcileri, ayd\u0131nlar\u0131, yazarlar\u0131 ve tarih\u00e7ileriyle geli\u015fme kat eder. Dolay\u0131s\u0131yla her birey ait oldu\u011fu toplumun k\u00fclt\u00fcrel de\u011ferlerini ya\u015fam\u0131n gereklili\u011fi ve s\u00fcreklili\u011fi a\u00e7\u0131s\u0131ndan temel referans noktas\u0131 olarak g\u00f6rmelidir. \u00c7\u00fcnk\u00fc egemen dillerle kendini var edenler, s\u00f6m\u00fcrge psikolojisinin en belirgin halini ya\u015famaktad\u0131rlar. Bu a\u00e7\u0131dan ayd\u0131nlara, yazarlara ve dilbilimcilere \u00e7ok g\u00f6rev d\u00fc\u015fmektedir. Bu noktada b\u00fct\u00fcn siyasi bask\u0131lara ra\u011fmen \u00e7al\u0131\u015fmalar\u0131ndan \u00f6d\u00fcn vermeyen ve K\u00fcrt\u00e7e ad\u0131na yapt\u0131\u011f\u0131 \u00e7al\u0131\u015fmalar\u0131yla dikkat \u00e7eken isimlerden biri Celadet Ali Bedirhan. 1932\u2019de Celadet\u2019in \u00e7\u0131kard\u0131\u011f\u0131 \u02baHawar\u02ba dergisinin K\u00fcrt edebiyat\u0131nda ayr\u0131 bir yeri vard\u0131r. Daha da eskiye gidilirse Miqtad Mithat Bedirxan\u2019n\u0131n 1898\u2019de Kahire\u2019de \u00e7\u0131kard\u0131\u011f\u0131 \u02baK\u00fcrdistan\u02ba gazetesi gibi \u00e7al\u0131\u015fmalar\u0131, Feqiy\u0450 Teyran, Melay\u0131 Ciziri, Ehmede Xanileri hat\u0131rlamakta ve ger\u00e7ek \u00f6z\u00fc hissetmekte umut vard\u0131r.<\/p>\n K\u00fcrt\u00e7e ad\u0131na \u00e7al\u0131\u015fanlar hakk\u0131nda Kerim\u2019in d\u00fc\u015f\u00fcnceleri \u015f\u00f6yle: \u201cK\u00fcrt ayd\u0131n ve yazarlar\u0131 da K\u00fcrt halk\u0131n\u0131n \u02bdihtiya\u00e7lar hiyerar\u015fisi\u02bc temelinde yazmak ve yazd\u0131klar\u0131n\u0131 topluma ula\u015ft\u0131rmak zorundad\u0131rlar. K\u00fcrtlerin \u02bdihtiya\u00e7lar hiyerar\u015fi\u02bc o kadar uzun bir meseledir ki, bundan sonra bile onlarca y\u0131ll\u0131k ara\u015ft\u0131rmalar gerektirir. Dil, edebiyat, tarih, k\u00fclt\u00fcr vb. \u00e7al\u0131\u015fmalar \u02bdihtiya\u00e7lar hiyerar\u015fisi\u02bcnin e\u015fik ta\u015flar\u0131d\u0131r denilebilir. Yurtsever, demokrat veya liberal yazar veya \u00e7izerler ger\u00e7e\u011fin aray\u0131c\u0131lar\u0131d\u0131r. Bunlardan na\u00e7izane birisi olarak ben de ger\u00e7e\u011fin aray\u0131\u015f\u0131n\u0131 yapt\u0131m ve baz\u0131 isabetli \u015feyler tespit ederek do\u011fruya ve hakl\u0131ya hizmet etmeye \u00e7al\u0131\u015ft\u0131m.\u00a0K\u00fcrt\u00e7enin Etimolojisi S\u00f6zl\u00fc\u011f\u00fc \u2013 Kar\u015f\u0131la\u015ft\u0131rmal<\/em>\u0131 kitab\u0131m bunun bariz bir \u00f6rne\u011fidir.\u201d<\/p>\n K\u00fcrt diline dair yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n yetersizli\u011fi ve lokalle s\u0131n\u0131rl\u0131 kalmas\u0131n\u0131n bir\u00e7ok nedeni var. \u00c7o\u011funlukla kabul edilen neden devletsizliktir, ancak Ali Husein\u2019e g\u00f6re bu neden tek ba\u015f\u0131na ciddi bir gerek\u00e7e de\u011fildir. \u00c7\u00fcnk\u00fc g\u00fcneyde bulunan K\u00fcrdistan\u2019da dahi dil \u00fczerine \u00e7al\u0131\u015fmalar yap\u0131lmamakta ya da planl\u0131 bir \u015fekilde engellenmektedir. Yazara g\u00f6re \u201cG\u00fcney par\u00e7as\u0131n\u0131n K\u00fcrt\u00e7e konusunda ilk ataca\u011f\u0131 ad\u0131m, terc\u00fcbe aktar\u0131m\u0131n\u0131 sa\u011flama \u00e7al\u0131\u015fmalar\u0131 olmas\u0131d\u0131r.\u201d K\u00fcrt dili ad\u0131na yap\u0131lan az say\u0131da \u00e7al\u0131\u015fman\u0131n bir k\u0131sm\u0131 yabanc\u0131lara aittir. Ancak bu \u00e7al\u0131\u015fmalar\u0131n da K\u00fcrt\u00e7eye\/K\u00fcrtlere aktar\u0131m\u0131 yetersiz kalmaktad\u0131r. Yazar, \u00f6nemli \u00e7al\u0131\u015fmalar\u0131 sunumlar yoluyla K\u00fcrt dili merakl\u0131lar\u0131na anlatt\u0131klar\u0131n\u0131, bunlar\u0131n K\u00fcrdistan\u2019daki yasak\u00e7\u0131 zihniyeti ve kat\u0131 ink\u00e2rc\u0131l\u0131\u011f\u0131 a\u015fabilecek g\u00fcc\u00fc bulamad\u0131klar\u0131n\u0131 ancak Avrupa\u2019ya g\u00f6\u00e7 eden K\u00fcrt ayd\u0131nlar\u0131n\u0131n \u00e7al\u0131\u015fmalar\u0131ndan K\u00fcrt halk\u0131n\u0131 haberdar ettiklerini belirtiyor.<\/p>\n Ali Kerim\u2019in\u00a0K\u00fcrt\u00e7enin Etimolojik S\u00f6zl\u00fc\u011f\u00fc (Kar\u015f\u0131la\u015ft\u0131rmal\u0131)<\/em>\u00a0eserinin haz\u0131rlanmas\u0131 i\u00e7in uzun zamana, bilimsel kaynaklara, maddi deste\u011fe ve \u00e7ok say\u0131da uzmana ihtiya\u00e7 duydu\u011funu s\u00f6yleyebiliriz. Bu tarz \u00e7al\u0131\u015fmalar i\u00e7in devletlerin ilgili kurumlar\u0131 dev harcamalar yapmay\u0131 esirgemeseler de K\u00fcrt ara\u015ft\u0131rmac\u0131lar\u0131n b\u00f6yle bir imk\u00e2n\u0131 olmamaktad\u0131r. Bu noktada \u201cdevletin olmay\u0131\u015f\u0131\u201d en \u00f6nemli neden olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Bununla birlikte \u00e7o\u011fu K\u00fcrt ayd\u0131n\u0131n\u0131n ve sanat\u00e7\u0131n\u0131n neden k\u00f6r, yetersiz ve birbirine desteksiz kald\u0131\u011f\u0131 merak konusu.<\/p>\n KEL\u0130MELER\u0130N K\u00d6KEN\u0130NE \u0130ND\u0130\u011e\u0130N\u0130ZDE ZORLAYICI KO\u015eULLARA SAH\u0130P OLDU\u011eUNU H\u0130SSEDERS\u0130N\u0130Z<\/strong><\/p>\n Bir eseri haz\u0131rlamak i\u00e7in zamana ve entelekt\u00fcel birikime ihtiya\u00e7 vard\u0131r. Ali Kerim de \u201cRoman yazanlar bile kitapta ge\u00e7en olaylar\u0131n ak\u0131\u015f\u0131n\u0131 az da olsa ara\u015ft\u0131rma temelinde yaparlar. Peki dil, tarih veya bilimsel \u00e7al\u0131\u015fmalar nas\u0131l olabilir? Bunlar apayr\u0131 \u015feylerdir. Ne e\u011fitim bakanl\u0131\u011f\u0131n\u0131z, ne \u00fcniversiteniz ve ne de akademiniz var, K\u00fcrdistan\u2019da ve diasporada her \u015fey a\u015f\u0131r\u0131 derecede siyasete endeksli olarak y\u00fcr\u00fct\u00fcl\u00fcyor ve \u00e7al\u0131\u015fmalar\u0131n\u0131za sponsorluk edecek kimse bulam\u0131yorsunuz. \u00d6zg\u00fcrl\u00fck i\u00e7in oluk oluk akan kan\u0131n bedeli olan kazan\u0131mlardan ancak \u201cyaranmac\u0131lar\u201d faydalan\u0131yor. Yaranmac\u0131dan ayd\u0131n ve ara\u015ft\u0131rmac\u0131 olunmaz ortaya \u00e7\u0131karacaklar\u0131 \u015feyler kalitesiz ya da tekrardan ibarettir\u201d diyerek K\u00fcrt dili ve tarihi hakk\u0131nda bir\u00e7ok eksikli\u011fin olmas\u0131ndan duydu\u011fu rahats\u0131zl\u0131\u011f\u0131 dile getiriyor. Bu rahats\u0131z edici ko\u015fullar\u0131 \u015fu \u015fekilde \u00f6rneklendiriyor: \u02ba\u00d6rne\u011fin, daha do\u011fru d\u00fcr\u00fcst olarak K\u00fcrt\u00e7enin ergatifli\u011fi \u00fczerine her hangi bir \u00e7al\u0131\u015fma yap\u0131lmam\u0131\u015ft\u0131r. \u015eimdiye kadar bu durum \u00e7ok s\u0131n\u0131rl\u0131 bir \u00f6zne ve nesne d\u00f6n\u00fc\u015f\u00fcmleri ile izah edilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bu sorununda bir an \u00f6nce haledilmesi gerekir.\u02ba G\u00fcn\u00fcm\u00fczde olumlu olarak g\u00f6r\u00fclen \u00e7ok say\u0131da K\u00fcrt\u00e7e dilbilgisi ve konu\u015fma k\u0131lavuzlar\u0131n\u0131n yay\u0131mlanmas\u0131nda iki \u00f6nemli yan\u0131lg\u0131n\u0131n oldu\u011funu s\u00f6yleyen yazar, bunlar\u0131n ya eskinin tekrar\u0131 ya da y\u00f6resel d\u00fczeyde kald\u0131\u011f\u0131n\u0131 a\u00e7\u0131kl\u0131yor. Etimolojik bir s\u00f6zl\u00fck haz\u0131rlaman\u0131n \u00e7ok daha farkl\u0131 bir boyut oldu\u011fu a\u015fik\u00e2rd\u0131r. \u00c7\u00fcnk\u00fc Ali Kerim\u2019in ifadesiyle \u02baKelimelerin k\u00f6kenine indi\u011finizde,\u00a0orada atalar\u0131n\u0131z\u0131, akrabalar\u0131n\u0131z\u0131, eski ve yeni kom\u015fular\u0131n\u0131z\u0131, kendinizi g\u00f6r\u00fcrs\u00fcn\u00fcz ve bunun \u00e7ok katmanl\u0131, zorlay\u0131c\u0131 ko\u015fullara sahip oldu\u011funu hissedersiniz.\u201d<\/p>\n \u00c7al\u0131\u015fmalar\u0131n\u0131n s\u00fcreklili\u011fi i\u00e7in maddi deste\u011fe ihtiya\u00e7 oldu\u011funu belirten yazar, hi\u00e7bir kurumdan destek almadan, kendi \u00f6z eme\u011fiyle bir \u015feyler yaratman\u0131n zor(unlu)lu\u011funu da dile getiriyor. Kitab\u0131n yaz\u0131lmas\u0131, bas\u0131lmas\u0131 i\u00e7in maddiyat\u0131n gerekli oldu\u011funu biliyoruz ancak yazar\u0131n belirtti\u011fi ko\u015fullar ayr\u0131ca harcan\u0131n eme\u011fin ne boyutlarda oldu\u011funun g\u00f6stergesi: \u02ba\u015eahsi ihtiya\u00e7lar\u0131m\u0131 k\u0131sarak, ve ailemin ihtiya\u00e7lar\u0131n\u0131 asgari d\u00fczeye indirgeyerek yapabiliyorum. Sonra, kitaplar\u0131 al\u0131p \u02bdbu festival senin, o gece benim\u02bc diyerek kendim sat\u0131yorum. B\u00f6ylece elde etti\u011fim birka\u00e7 kuru\u015fla bir kitap daha yazabilme olana\u011f\u0131n\u0131 elde etmi\u015f oluyorum. Onlarca kitab\u0131n i\u00e7erisinde T\u00fcrkiye\u2019de sadece iki kitab\u0131m yay\u0131mland\u0131. Do\u011fal olarak bundan maddi \u00e7\u0131kar g\u00f6zetmiyorum, diasporada oldu\u011fum i\u00e7in zaten her \u015fey kontrol\u00fcm d\u0131\u015f\u0131ndad\u0131r.\u02ba<\/p>\n Dili sadece bir konu\u015fma arac\u0131 olarak de\u011ferlendirmenin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 anlatan yazar, K\u00fcrtlerin, Paleolitik \u00c7a\u011f\u2019dan g\u00fcn\u00fcm\u00fcze kadar olan tecr\u00fcbelerinin g\u00f6rsel ve daha sonralar\u0131 yaz\u0131sal duyurumlarla gelecek nesillere aktar\u0131lmas\u0131na de\u011finirken insanlar\u0131n kendilerini ait hissettikleri etnisitenin belirlenmesinde dil olgusunun \u00f6nemine de vurgu yap\u0131yor.<\/p>\n HER S\u00d6ZL\u00dcK B\u0130R MEDEN\u0130YET\u0130 TEMS\u0130L EDER<\/strong><\/p>\n D\u00fcnya dillerinin birbirinden ba\u011f\u0131ms\u0131z olmad\u0131\u011f\u0131n\u0131, birbirleriyle olan etkile\u015fimleri neticesinde varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrebildiklerini biliyoruz. Bu konuda Husein Kerim de \u02baHerhangi bir dilin etimolojik s\u00f6zl\u00fc\u011f\u00fc haz\u0131rland\u0131\u011f\u0131nda sadece o dili bilmek yeterli de\u011fildir. O dilin ortaya \u00e7\u0131kmas\u0131n\u0131 sa\u011flayan t\u00fcm toplumsal bile\u015fimlerinin de ara\u015ft\u0131r\u0131lmas\u0131 gerekiyor. Her s\u00f6zl\u00fck bir medeniyeti temsil eder. Etimolojik s\u00f6zl\u00fckler ise o medeniyetin nerede ve nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ara\u015ft\u0131r\u0131r. Bu durumda dillerin tamamen ba\u011f\u0131ms\u0131z olu\u015fundan s\u00f6z edilebilir mi?\u02ba sorusuyla dillerin etkile\u015fimini irdeliyor.<\/p>\n K\u00fcrtlerin sosyal, ekonomik, k\u00fclt\u00fcrel ve d\u00fc\u015f\u00fcnsel alanlarda \u00f6nemli mesafeler katetti\u011fiyle ilgili a\u00e7\u0131klamalar yapan yazar, a\u015fa\u011f\u0131daki baz\u0131 s\u00f6zc\u00fckleri \u00f6rnek olarak veriyor:<\/p>\n n\u00ea\u00e7\u00eervan: avc\u0131, \u015fivan: \u00e7oban, b\u00earivan: sa\u011f\u0131mc\u0131 Yukar\u0131daki s\u00f6zc\u00fckler ve kar\u015f\u0131l\u0131klar\u0131 dikkatlice incelendi\u011finde K\u00fcrt toplumunun sanattan \u00e7ift\u00e7ili\u011fe kadar ya\u015fam\u0131n\u0131n s\u00f6zc\u00fcklerde nas\u0131l yer edindi\u011fini g\u00f6rebiliyoruz. Yazar\u0131n verdi\u011fi \u00f6rnekler bir\u00e7ok konuya \u0131\u015f\u0131k tutmas\u0131 a\u00e7\u0131s\u0131ndan son derece \u00f6nemlidir: \u02ba\u00c7\u00fcnk\u00fc bir uygarl\u0131\u011f\u0131n geli\u015fim seyrini ifade etmektedirler. Sonu \u2013van ile biten ve mesleki kelimeler avc\u0131l\u0131k ve\u00a0\u00e7obanc\u0131l\u0131k d\u00f6nemine aittir. Sonu \u2013kar\/-ker ile biten s\u00f6zc\u00fckler yerle\u015fik hayata ge\u00e7i\u015fi ifade ederler. Bu t\u00fcr kelimeler tar\u0131m ve madencili\u011fin yap\u0131ld\u0131\u011f\u0131 d\u00f6neme aittirler. Sonu \u2013mend ile bitenler ise k\u00fclt\u00fcrel yo\u011funla\u015fmay\u0131, entelekt\u00fcel birikimi ve sermaye birikiminin ba\u015fland\u0131\u011f\u0131 d\u00f6nemi vurgulamaktad\u0131rlar.\u02ba Yukar\u0131daki bu \u00fc\u00e7 grup s\u00f6zc\u00fck, uygarl\u0131\u011fa ge\u00e7i\u015f s\u00fcre\u00e7lerini yans\u0131tmaktad\u0131r. \u0130\u015fte bu y\u00fczden yazar, \u201cHer s\u00f6zl\u00fck bir uygarl\u0131\u011f\u0131 ifade eder\u201d demektedir.<\/p>\n Yazara eme\u011finin s\u00fcreklilik g\u00f6sterecek \u015fekilde olmas\u0131n\u0131 sa\u011flayan, \u00e7al\u0131\u015fmalar\u0131na kaynakl\u0131k eden, umut ve mutluluk dayanaklar\u0131n\u0131 sordu\u011fumuzda \u015fu cevab\u0131 al\u0131yoruz \u201c\u00c7al\u0131\u015fmalar\u0131ma kaynakl\u0131k eden en belirgin \u015fey ya\u015fama bak\u0131\u015f a\u00e7\u0131md\u0131r. Ruhsal \u015fekillenmemi sa\u011flayan \u015fey, \u00e7ocuklu\u011fumda annemin kula\u011f\u0131ma t\u0131nlad\u0131\u011f\u0131 ninniler olmu\u015ftur. O ninniler ruhsal \u015fekillenmeyi sa\u011flar ve bir kavim, halk veya ulusun olu\u015fumuna katk\u0131da bulunur. Bendeki etkisi de ninnileri olu\u015fturan kelimeleri derine ara\u015ft\u0131rma bi\u00e7iminde olmu\u015ftur. Bu arada ne annemi ne de kendimi unutmu\u015fum ve anadilin \u00f6nemine inanm\u0131\u015f\u0131m.\u201d<\/p>\n Yazar\u0131n \u00fclkesinden uzak olmas\u0131, kendi k\u00fclt\u00fcr\u00fcne dair \u00e7al\u0131\u015fmalar\u0131n zorlu\u011funu artt\u0131r\u0131yor. Bu zorluklar\u0131 \u201cBa\u015fka bir \u00fclkede ya\u015famak insanda \u00fc\u00e7 temel de\u011fi\u015fime neden olmaktad\u0131r. Birincisi, ge\u00e7mi\u015ften kopam\u0131yorsunuz; ikincisi yeni bir dil ve k\u00fclt\u00fcr\u00fc \u00f6\u011frenirken eskiyle kar\u015f\u0131la\u015ft\u0131r\u0131yorsunuz; \u00fc\u00e7\u00fcnc\u00fcs\u00fc elde etti\u011finiz tecr\u00fcbeler do\u011frultusunda eskiyi ara\u015ft\u0131rmaya ba\u015fl\u0131yorsunuz. \u00d6zcesi bir halk\u0131n en \u00f6nemli varl\u0131\u011f\u0131 onun dilidir ve bunun her y\u00f6n\u00fcyle ara\u015ft\u0131r\u0131lmas\u0131 gerekir. Benim de yapt\u0131\u011f\u0131m bu olmu\u015ftur. Halk\u0131ma ve insanl\u0131k bilimine bir nebze de olsa yarar\u0131m olmu\u015fsa benim i\u00e7in b\u00fcy\u00fck bir onurdur.\u201d \u015feklinde ifade eden yazar\u0131n her \u015feye ra\u011fmen bilime ve halk\u0131na katk\u0131da bulunabilmenin onuruyla kifayet etti\u011fi g\u00f6r\u00fcl\u00fcyor.<\/p>\n gazeteduvar.com<\/p>\n","protected":false},"excerpt":{"rendered":" Ali Husein Kerim\u2019in K\u00fcrt\u00e7enin Etimolojik S\u00f6zl\u00fc\u011f\u00fc kitab\u0131 Ar Yay\u0131nlar\u0131 taraf\u0131ndan yay\u0131mland\u0131. \u00c7al\u0131\u015fmalar\u0131n\u0131n s\u00fcreklili\u011fi i\u00e7in maddi deste\u011fe ihtiya\u00e7 oldu\u011funu belirten yazar, insan belle\u011finin, dilin, s\u00f6zc\u00fcklerin izini s\u00fcrerek, ki\u015finin en samimi, en umutlu varl\u0131\u011f\u0131n\u0131 ezen b\u00fct\u00fcn erklere kar\u015f\u0131, \u00e7al\u0131\u015fmalar\u0131n\u0131 derinle\u015ftirip cevap oluyor\u2026 Deniz Mahabad \u0130nsan\u0131n varolu\u015fu ve kimli\u011fi, sahip oldu\u011fu dile ba\u011fl\u0131d\u0131r. Kendini ifade etme ve bir …<\/p>\n","protected":false},"author":32,"featured_media":21571,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1539],"tags":[5208,141,1616],"class_list":["post-21570","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-roportaj","tag-anadil","tag-kurtce","tag-manset"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/21570","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/users\/32"}],"replies":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=21570"}],"version-history":[{"count":0,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/21570\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/media\/21571"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=21570"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=21570"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=21570"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\ncotkar: \u00e7ift\u00e7i, hesinkar: demirci, k\u00e2rker: i\u015f\u00e7i
\nbehremend: yetenekli, hunermend: sanat\u00e7\u0131, dewlemend: zengin<\/p>\n