{"id":22214,"date":"2022-06-29T21:29:32","date_gmt":"2022-06-29T18:29:32","guid":{"rendered":"https:\/\/candname.com\/tr\/?p=22214"},"modified":"2022-06-29T21:29:32","modified_gmt":"2022-06-29T18:29:32","slug":"tarih-okumalari-kurtlerin-hikayesi","status":"publish","type":"post","link":"https:\/\/candname.com\/tr\/?p=22214","title":{"rendered":"Tarih Okumalar\u0131, K\u00fcrtlerin Hikayesi"},"content":{"rendered":"

\u0130brahim K\u00fcreken\u2019in (d. 1953, Siverek)\u00a0Tarih Okumalar\u0131, K\u00fcrtlerin Hikayesi<\/em>\u00a0kitab\u0131 yay\u0131mland\u0131.<\/p>\n

\u0130brahim K\u00fcreken,\u00a0Tarih Okumalar\u0131, K\u00fcrtlerin Hikayesi<\/em>, \u0130BV Yay\u0131nlar\u0131, Haziran 2022, \u0130stanbul 296 s.<\/p>\n

Bu ara\u015ft\u0131rman\u0131n nas\u0131l haz\u0131rland\u0131\u011f\u0131n\u0131 yak\u0131ndan biliyorum. \u0130brahim K\u00fcreken, 2019-2020\u2019den itibaren haz\u0131rlad\u0131\u011f\u0131 metni, baz\u0131 arkada\u015flar\u0131na g\u00f6nderir, g\u00f6r\u00fc\u015flerini sorard\u0131. Bu ki\u015filerden biri de bendim. Ben de g\u00f6r\u00fc\u015flerimi, her defas\u0131nda birka\u00e7 not halinde iletirdim. \u0130brahim K\u00fcreken, \u00f6b\u00fcr ki\u015fileri de, Mahmut Kiper, Said Veroj, Said Aydo\u011fmu\u015f, Talat \u0130nan\u00e7, Baran \u0130nan\u00e7, \u00dcmit Tekta\u015f, olarak belirtiyor. Bu \u00e7er\u00e7evede Tan\u0131l Bora\u2019n\u0131n ismini de anmak gerekir kan\u0131s\u0131nday\u0131m.<\/p>\n

\u0130brahim K\u00fcreken\u2019in g\u00f6nderdi\u011fi dosyan\u0131n versiyonlar\u0131n\u0131n birinde k\u00fc\u00e7\u00fck bir \u00f6ns\u00f6z vard\u0131. Bu k\u00fc\u00e7\u00fck \u00f6ns\u00f6z dosyan\u0131n, daha sonraki versiyonlar\u0131nda kald\u0131r\u0131ld\u0131. Bu isimler bu k\u00fc\u00e7\u00fck \u00f6ns\u00f6zde yer al\u0131yordu. \u015eimdi, kitapda biraz daha geni\u015f bir \u00f6ns\u00f6z var.<\/p>\n

***<\/strong><\/p>\n

Bu incelemede, ilk \u00e7a\u011flardan itibaren, tarihsel ge\u00e7mi\u015fle ilgili \u00f6zet bilgiler verildikten sonra, K\u00fcrdlerin toplumsal ve siyasal hayat\u0131yla, siyasal tarihiyle ilgili iki konu, daha do\u011frusu iki temel sorun, ayr\u0131nt\u0131l\u0131 bir \u015fekilde irdeleniyor. Bunun ilki, T\u00fcrk Egemenlik Sistemi kar\u015f\u0131s\u0131nda, K\u00fcrdlerdeki par\u00e7al\u0131 egemenlik anlay\u0131\u015f\u0131d\u0131r. Bu anlay\u0131\u015f konusunda \u015f\u00f6yle deniyor: Her m\u00eer veya her a\u015firet, belirli bir toprak par\u00e7as\u0131 \u00fczerinde egemendir. Bu alan\u0131, di\u011fer m\u00eerlere veya a\u015firetlere veya egemenli\u011fi alt\u0131nda ya\u015fad\u0131\u011f\u0131 devlete, devletlere kar\u015f\u0131 korumaya \u00e7al\u0131\u015fmaktad\u0131r. B\u00f6ylece, her m\u00eer veya a\u015firet bu toprak par\u00e7as\u0131 \u00fczerindeki egemenli\u011fini s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015fmaktad\u0131r. \u0130kincisi ise, K\u00fcrdlerde herhangi bir ailede, grubda, a\u015firetde vs. di\u011ferlerinin \u00f6ne \u00e7\u0131kmalar\u0131n\u0131, sivrilmelerini engelleyici toplumsal ve siyasal bir k\u00fclt\u00fcr\u00fcn kurumla\u015fm\u0131\u015f olmas\u0131d\u0131r. Her grubun, m\u00eerin, a\u015firetin vs. di\u011ferlerine kar\u015f\u0131 geli\u015ftirdi\u011fi b\u00f6yle bir k\u00fclt\u00fcr\u00fc var. Her m\u00eer, her grup kendine ba\u011fl\u0131 silahl\u0131 birlikler de olu\u015fturarak ba\u015fkalar\u0131n\u0131n daha \u00f6ne \u00e7\u0131kmas\u0131na engel olmaya gayret etmektedir. Bu, 19. Y\u00fczy\u0131l\u0131n ba\u015f\u0131ndan Cumhuriyet\u2019in ilk d\u00f6nemlerine kadar ger\u00e7ekle\u015fen, K\u00fcrd ayaklanmalar\u0131n\u0131n, K\u00fcrd isyanlar\u0131n\u0131n, K\u00fcrd itaatsizliklerinin olumsuz sonu\u00e7lar \u00fcretmesiyle yak\u0131ndan ilgili bir durumdur. Burada, Yusuf Ziya D\u00f6ger\u2019in, K\u00fcrd A\u015firetlerinde Alan Koruma (S\u00eetav Yay\u0131nlar\u0131 Ekim 2019) kitab\u0131n\u0131 da hat\u0131rlamak gerekir. Kan\u0131mca bu iki temel sorunu da K\u00fcrdlerin zaaflar\u0131 \u00e7er\u00e7evesinde de\u011ferlendirmek gerekir. Bunlar\u0131n \u00e7ok ciddi zaaflar oldu\u011fu a\u00e7\u0131kt\u0131r.<\/p>\n

***<\/strong><\/p>\n

Bu incelemede, \u0130dris-i Bitlisi arac\u0131l\u0131\u011f\u0131yla Osmanl\u0131 Padi\u015fah\u0131 Yavuz Sultan Selim ve K\u00fcrd m\u00eerleri aras\u0131nda 1514\u2019de yap\u0131lan Amasya Anla\u015fmas\u0131 bu \u00e7er\u00e7evede de\u011ferlendiriliyor. Osmanl\u0131-T\u00fcrk egemenli\u011fi, Osmanl\u0131 Padi\u015fah\u0131 taraf\u0131ndan temsil edilmektedir ve Osmanl\u0131 Padi\u015fah\u0131 tek ki\u015fidir. Bunun \u00f6tesinde, Osmanl\u0131 Padi\u015fah\u0131, tek ki\u015fi kalmak i\u00e7in karde\u015flerini, ye\u011fenlerini \u00f6ld\u00fcrtmektedir. Tahta oturan bir padi\u015fah\u0131n ilk i\u015f olarak karde\u015flerini ye\u011fenlerini \u00f6ld\u00fcrtmesi, ileride kendisine kar\u015f\u0131 \u00e7\u0131kacak, kendi yerine ge\u00e7meye \u00e7al\u0131\u015facak, kendisiyle ortakla\u015fmak isteyecek, yeni bir merkezin olu\u015fumunu engellemek anlam\u0131na gelmektedir. Fatih Sultan Mehmet\u2019ten \u00f6nce de fiili olarak ya\u015fanan bu durum, Fatih Sultan Mehmet\u2019le yasal bir hale sokulmu\u015ftur.<\/p>\n

K\u00fcrdlerde, bunun tam tersi bir durum s\u00f6z konusu olmaktad\u0131r. \u0130dris-i Bitlisi, Osmanl\u0131 Padi\u015fah\u0131 Yavuz Sultan Selim\u2019le anla\u015fmaya oturan 25 K\u00fcrd m\u00eerinden s\u00f6z etmektedir. K\u00fcrd m\u00eerleri \u00f6zellikle s\u0131n\u0131r boylar\u0131nda olanlar, \u0130ran \u015fah\u0131n\u0131n bask\u0131s\u0131ndan kurtulmak i\u00e7in Osmanl\u0131 ile ittifak yapma gere\u011fini duymaktad\u0131r. Osmanl\u0131n\u0131n da \u0130ran\u2019\u0131n Bat\u0131\u2019ya do\u011fru geni\u015flemesini engellemek i\u00e7in b\u00f6yle bir ittifak\u0131n ger\u00e7ekle\u015fmesine ihtiyac\u0131 vard\u0131r. \u00c7\u00fcnk\u00fc K\u00fcrdler \u00e7ok k\u0131sa bir zamanda, bir ordu olu\u015fturabilmek i\u00e7in, onbinlerce askeri toplayabilen bir potansiyele sahiptir.<\/p>\n

Anla\u015fma gere\u011fince m\u00eerli\u011fin, m\u00eerlerin hakk\u0131-hukuku babadan o\u011fula ge\u00e7mektedir. Baz\u0131 b\u00f6lgelerde m\u00eer \u00f6ld\u00fc\u011f\u00fc zaman m\u00eerli\u011fin topraklar\u0131 o\u011fullar aras\u0131nda da payla\u015ft\u0131r\u0131lmaktad\u0131r. \u00d6rne\u011fin, Selahattin Eyyubi de, (1138-1193) \u00f6lmeden \u00f6nce, Eyyubiler hanedanl\u0131\u011f\u0131n\u0131n topraklar\u0131n\u0131, o\u011fullar\u0131 ve karde\u015fleri aras\u0131nda payla\u015ft\u0131rm\u0131\u015ft\u0131r. (s. 50) Bu, K\u00fcrdlerdeki par\u00e7al\u0131 egemenlik anlay\u0131\u015f\u0131n\u0131n \u00e7ok uzun zamand\u0131r s\u00fcr\u00fcp geldi\u011fini g\u00f6stermektedir. S\u0131n\u0131r boylar\u0131nda ya\u015fayan m\u00eerlerin zaman zaman \u0130ran\u2019a, zaman zaman Osmanl\u0131\u2019ya meyletmeleri geli\u015fmelerin olumsuzlu\u011fuyla ilgilidir. Bu geli\u015fmeler K\u00fcrdlerdeki zaaf\u0131n \u00f6nemli g\u00f6stergeleridir.<\/p>\n

25 m\u00eerin kendi aralar\u0131ndaki toplant\u0131da dikkate de\u011fer bir geli\u015fme ya\u015fanm\u0131\u015ft\u0131r. K\u00fcrd M\u00eerleri kendi aralar\u0131nda bir m\u00eer, temsilci, komutan bir m\u00eer se\u00e7emezler. Bu konuda bir antla\u015fma ger\u00e7ekle\u015ftiremezler. Kendi tepelerine Osmanl\u0131\u2018dan bir komutan tayin etmesini isterler. Osmanl\u0131, bunun \u00fczerine, bu m\u00eerlere komuta edecek bir Osmanl\u0131 pa\u015fas\u0131n\u0131 tayin eder.<\/p>\n

Bu ili\u015fkiler a\u011f\u0131nda, \u015eakir Ep\u00f6zdemir\u2019in, Osmanl\u0131-K\u00fcrd \u0130ttifak\u0131 de\u011ferlendirmelerinin farkl\u0131l\u0131k g\u00f6sterdi\u011fine de i\u015faret etmek gerekir.<\/p>\n

\u00a0***<\/strong><\/p>\n

Bunlar, \u2018bug\u00fcne kadar neden K\u00fcrd devleti kurulamam\u0131\u015ft\u0131r?\u2019 konusuyla yak\u0131ndan ilgilidir. Devlet olmak her \u015feyden \u00f6nce merkezile\u015fmeyi gerekli k\u0131lmaktad\u0131r. Bu, herhangi bir m\u00eerin, a\u015firetin veya grubun \u00f6ne \u00e7\u0131k\u0131p di\u011ferlerini denetim alt\u0131na almas\u0131yla ve giderek \u00e7e\u015fitli gruplar aras\u0131nda bir uzla\u015fma sa\u011flanmas\u0131yla ilgilidir. K\u00fcrdlerdeyse, herhangi bir grubun veya ailenin \u00f6ne \u00e7\u0131kmas\u0131na izin vermeyen, merkezile\u015fmeyi \u00f6nleyen toplumsal ve siyasal bir k\u00fclt\u00fcr\u00fcn varl\u0131\u011f\u0131ndan s\u00f6z edilmektedir. \u00d6ne \u00e7\u0131kmaya \u00e7al\u0131\u015fan m\u00eeri engellemek i\u00e7in devletlerle i\u015fbirli\u011fi de yap\u0131lmaktad\u0131r. Bu devletlerin, asl\u0131nda K\u00fcrdlere has\u0131m oldu\u011fu da bir ger\u00e7ekliktir. Halbuki devlet olmak m\u00eerlerin birlikte hareket ederek egemenli\u011fi alt\u0131nda ya\u015fad\u0131\u011f\u0131 devlete kar\u015f\u0131 m\u00fccadele y\u00fcr\u00fctmesiyle ger\u00e7ekle\u015fir. M\u00eerin \u00f6l\u00fcm\u00fcnden sonra, karde\u015fler aras\u0131nda veya amcalar ve ye\u011fenler aras\u0131nda iktidar sava\u015flar\u0131 da par\u00e7al\u0131 egemenlik anlay\u0131\u015f\u0131n\u0131n s\u00fcr\u00fcp gitmesini sa\u011flamakta, merkezile\u015fmenin olu\u015fumunu engellemektedir. Bu sava\u015flar s\u00fcrecinde K\u00fcrdler birbirlerini \u00f6ld\u00fcrmekte, K\u00fcrdistan yak\u0131lmakta, y\u0131k\u0131lmakta, zay\u0131f d\u00fc\u015fmektedir. Osmanl\u0131n\u0131n, K\u00fcrdler aras\u0131ndaki bu sava\u015f s\u00fcrecini destekledi\u011fini, hatta K\u00fcrdleri birbirlerine kar\u015f\u0131 k\u0131\u015fk\u0131rtarak bu durumun s\u00fcr\u00fcp gitmesini sa\u011flad\u0131\u011f\u0131 da vurgulamak gerekir.<\/p>\n

K\u00f6r H\u00fcseyin Pa\u015fa Nas\u0131l \u00d6ld\u00fcr\u00fcld\u00fc?<\/strong><\/p>\n

Hayderan A\u015fireti Reisi K\u00f6r H\u00fcseyin Pa\u015fa\u2019n\u0131n, s\u00fcrg\u00fcnde oldu\u011fu Kayseri\u2019den ka\u00e7\u0131p, K\u00fcrdistan\u2019\u0131n g\u00fcneyi \u00fczerinden \u00fclkeye d\u00f6nerken, 1930\u2019da Barzan B\u00f6lgesi\u2019neki Piran\u2019da, namaz k\u0131ld\u0131\u011f\u0131 s\u0131rada, Hoyti A\u015fireti Reisi Musa Bey\u2019in o\u011flu Medeni ve iki adam\u0131 taraf\u0131ndan \u00f6ld\u00fcr\u00fclmesi, Medeni\u2019nin de daha sonraki y\u0131llarda, Hayderanl\u0131 bir gen\u00e7 taraf\u0131ndan \u00f6ld\u00fcr\u00fclmesi de bu ili\u015fkiler a\u011f\u0131nda a\u00e7\u0131klanabilir.<\/p>\n

Hac\u0131 Musa\u2019n\u0131n o\u011flu Medeni de K\u00f6r H\u00fcseyin Pa\u015fa gibi s\u00fcrg\u00fcnden ka\u00e7\u0131p \u00fclkeye d\u00f6nmeye \u00e7al\u0131\u015fan grup i\u00e7indeydi. K\u00f6r H\u00fcseyin Pa\u015fa katledildi\u011finde 80 ya\u015flar\u0131ndayd\u0131. Mezar\u0131 Barzan\u2019daki Piran Da\u011f\u0131 y\u00f6resindedir. K\u00f6r H\u00fcseyin A\u011fr\u0131 Da\u011f\u0131\u2019na ula\u015fmaya \u00e7al\u0131\u015f\u0131yordu.\u00a0[i]<\/a><\/p>\n

Yahudilerde Toplumsal, Siyasal K\u00fclt\u00fcr<\/strong><\/p>\n

Halbuki, \u00f6rne\u011fin \u0130srail\u2019de \u00e7ok farkl\u0131 bir k\u00fclt\u00fcr ya\u015famaktad\u0131r. Bir Yahudi, toplumda, ekonomik toplumsal bak\u0131mlardan g\u00fc\u00e7lenmeye, \u00f6ne \u00e7\u0131kmaya ba\u015flad\u0131\u011f\u0131 zaman, di\u011fer Yahudiler, bu y\u00fckselmenin g\u00fc\u00e7l\u00fc ve h\u0131zl\u0131 olmas\u0131 i\u00e7in, \u00f6ne \u00e7\u0131kmaya \u00e7al\u0131\u015fan Yahudi\u2019ye destek vermektedirler. B\u00f6ylece g\u00fc\u00e7l\u00fc bir toplumsal yap\u0131 olu\u015fmaktad\u0131r.<\/p>\n

Bu olguyu \u015fu \u015fekilde de\u011ferlendirmek de m\u00fcmk\u00fcnd\u00fcr. \u2018O y\u00fckselirse ben de y\u00fckselebilirim. O d\u00fc\u015ferse ben de d\u00fc\u015febilirim.\u2019 Bu bilin\u00e7le hareket etmek, g\u00fc\u00e7l\u00fc bir toplumsal yap\u0131n\u0131n olu\u015fmas\u0131na yol a\u00e7maktad\u0131r.<\/p>\n

Has\u0131mlar\u0131n Y\u00fckselmesinin Engellenmesi ve Kendisinin Y\u0131k\u0131m\u0131 \u0130\u00e7in Harcanan \u00c7abalar<\/strong><\/p>\n

Yukar\u0131da, K\u00fcrdlerin, \u00e7ok k\u0131sa bir zamanda, bir ordu olu\u015fturabilmek i\u00e7in onbinlerce asker toplama gibi bir potansiyele sahip oldu\u011fu s\u00f6ylenmi\u015fti. \u0130\u015fte bu potansiyeli K\u00fcrdler kendileri i\u00e7in kullanm\u0131yorlar. Asl\u0131nda, K\u00fcrdlere kar\u015f\u0131 a\u00e7\u0131k\u00e7a d\u00fc\u015fmanl\u0131k yapan g\u00fc\u00e7ler i\u00e7in kullan\u0131yorlar. Bu \u015fu anlama geliyor. Her iki taraf\u0131n da K\u00fcrdlerden olu\u015fturdu\u011fu ordular var. Bu ordulardan biri Osmanl\u0131 Padi\u015fah\u0131 ad\u0131na, \u00f6b\u00fcr\u00fc \u0130ran \u015eah\u0131 ad\u0131na birbirleriyle sava\u015f\u0131yorlar, birbirlerini \u00f6ld\u00fcr\u00fcyorlar. Bu ordular\u0131n komutanlar\u0131, elbette, Osmanl\u0131 ve \u0130ran y\u00f6neticileridir.<\/p>\n

Osmanl\u0131-\u0130ran Sava\u015f\u0131n\u0131n K\u00fcrdistan\u2019da cereyan etti\u011fini, yak\u0131lan \u00fclkenin y\u0131k\u0131lan \u00fclkenin K\u00fcrdistan oldu\u011funu da vurgulamak gerekir.<\/p>\n

\u0130brahim K\u00fcreken, \u00c7emi\u015fgezek \u00f6rne\u011finin, Osmanl\u0131-K\u00fcrd ili\u015fki sistemini anlama konusunda iyi bir \u00f6rnek oldu\u011funu s\u00f6ylemektedir. Bu \u00f6rnek \u015fu \u015fekilde anlat\u0131lm\u0131\u015f:<\/p>\n

\u00c7emi\u015fgezek H\u00fck\u00fcmdar\u0131 Pir H\u00fcseyin \u00f6l\u00fcnce geride kalan 16 o\u011flu Halid Bey, Muhammedi Bey, R\u00fcstem Bey, Yusuf Bey, Pilten Bey, Keykubad Bey, Behl\u00fcl Bey, Muhsin Bey, Yakub Bey, Ferh\u015fad Bey, Ali Bey, K\u00fclay Bey, Keyh\u00fcsrev Bey, Perviz Bey ve Yalman Bey Kanuni Sultan S\u00fcleyman\u2019\u0131n saray\u0131na giderek h\u00fck\u00fcmdarl\u0131\u011f\u0131n aralar\u0131nda payla\u015f\u0131lmas\u0131 dile\u011finde bulundular. Padi\u015fahl\u0131k da \u00c7emi\u015fgezek kasabas\u0131n\u0131n gelirlerinin, gayrim\u00fcslimlerden al\u0131nan hara\u00e7lar\u0131n, vilayetteki hayvanlardan al\u0131nan vergilerin ve de\u011ferli nahiye ve k\u00f6ylerin bir k\u0131sm\u0131n\u0131n Sultanl\u0131k Emlaki aras\u0131na al\u0131nmas\u0131ndan sonra geriye kalan h\u00fck\u00fcmdarl\u0131k b\u00f6lgesini 16 o\u011flu aras\u0131nda 2 sancak ve 14 t\u0131mar ve zeamete ay\u0131rarak kendilerine verilmesini onaylayan padi\u015fahl\u0131k emirnamesi \u00e7\u0131kar\u0131ld\u0131. Daha sonra karde\u015fler aras\u0131nda yine de anla\u015fmazl\u0131k ve \u00e7at\u0131\u015fma \u00e7\u0131kt\u0131 ve birbirlerini Sultan\u2019a veya b\u00f6lgedeki temsilcileri beylerbeyine \u015fikayet etmekten \u00e7ekinmediler. Bunun \u00fczerine karde\u015flerden Ferruh\u015fad Bey \u00e7\u0131kan emir \u00fczerine \u00f6ld\u00fcr\u00fcld\u00fc. Sancak y\u00f6netimi ise Erzurum Beylerbeyi Arnavut Sinan Pa\u015fa\u2019n\u0131n karde\u015fi Kas\u0131m Bey\u2019e verildi. (s. 75)<\/p>\n

Ara\u015ft\u0131rmac\u0131 \u0130brahim K\u00fcreken, burada, Daron Acemo\u011flu (d. 1967) ve James A. Robinson\u2019un (d. 1960)\u00a0Dar Koridor,<\/em>\u00a0isimli \u00e7al\u0131\u015fmas\u0131na i\u015faret etmektedir. Daron Acemo\u011flu, James A. Robinson,\u00a0Uluslar\u0131n D\u00fc\u015f\u00fc\u015f\u00fc, Dar Koridor<\/em>\u00a0gibi \u00e7al\u0131\u015fmalar\u0131nda, baz\u0131 uluslar\u0131n, neden devlet kuramad\u0131klar\u0131n\u0131, neden \u00f6zg\u00fcrl\u00fcklerine kavu\u015famad\u0131klar\u0131n\u0131, neden farkl\u0131 uluslar\u0131n egemenlikleri alt\u0131nda ya\u015fad\u0131klar\u0131n\u0131 vs. irdeliyor.<\/p>\n

K\u00fcrdlerdeki, merkezile\u015fmenin geli\u015fmesinin, herhangi bir liderin \u00f6ne \u00e7\u0131kmas\u0131n\u0131 engelleyen bir siyasal k\u00fclt\u00fcr\u00fcn varl\u0131\u011f\u0131n\u0131n bilincine varmak, ge\u00e7mi\u015fi, bu olgusal s\u00fcre\u00e7 etraf\u0131nda de\u011ferlendirmek, ele\u015ftirmek \u00f6nemlidir. \u0130brahim K\u00fcreken\u2019in yapt\u0131\u011f\u0131 kan\u0131mca budur.<\/p>\n

Par\u00e7al\u0131 Egemenlik Anlay\u0131\u015f\u0131 ve K\u00fcrdistan\u2019\u0131n G\u00fcneyi\u2019ndeki Geli\u015fmeler<\/strong><\/p>\n

Par\u00e7al\u0131 egemenlik anlay\u0131\u015f\u0131, K\u00fcrdistan\u2019\u0131n g\u00fcneyinde nas\u0131l g\u00f6r\u00fcnmektedir, nas\u0131l ya\u015fam bulmaktad\u0131r? Siyasal partilere ba\u011fl\u0131 ordular, siyasal partilere ba\u011fl\u0131 maliyeler, siyasal partilere ba\u011fl\u0131 b\u00fcrokrasiler bu anlay\u0131\u015f\u0131n temel g\u00f6r\u00fcnt\u00fcleridir. Halbuki devlet olmak tek bir ordu, tek bir maliye, tek bir b\u00fcrokrasi ger\u00e7ekle\u015ftirmekle m\u00fcmk\u00fcn olur. B\u00f6yle bir merkezile\u015fme ger\u00e7ekle\u015fmeden devletin ya\u015fam bulmas\u0131 m\u00fcmk\u00fcn olmaz.<\/p>\n

Siyasal Partilere ba\u011fl\u0131 ordulardan s\u00f6z ederken, pe\u015fmergelerin \u00fcniformalar\u0131n\u0131n bile farkl\u0131 olduklar\u0131na i\u015faret etmek, dikkat \u00e7ekmek gerekir.<\/p>\n

***<\/strong><\/p>\n

25 Eyl\u00fcl 2017\u2019de, K\u00fcrdistan B\u00f6lgesel Y\u00f6netimi\u2019nde ger\u00e7ekle\u015fen Ba\u011f\u0131ms\u0131zl\u0131k Referandumu s\u00fcrecinin bu toplumsal ve siyasal k\u00fclt\u00fcr \u00e7er\u00e7evesinde, par\u00e7al\u0131 egemenlik anlay\u0131\u015f\u0131 s\u00fcrecinde de\u011ferlendirilmesi ayd\u0131nlat\u0131c\u0131 olabilir. Referandum s\u00fcrecine K\u00fcrdistan Yurtseverler Birli\u011fi, Goran gibi siyasal hareketlerin neden g\u00fc\u00e7l\u00fc destek vermedi\u011fi, PKK\/KCK\u2019nin neden kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 elbette \u00f6nemli sorulard\u0131r. B\u00fct\u00fcn bunlara ra\u011fmen % 93 kabul gibi \u00e7ok \u00f6nemli bir sonucun al\u0131nmas\u0131n\u0131 da vurgulamak gerekir. Bu sonu\u00e7 her zaman ileri s\u00fcr\u00fclebilir. Bu sonucu bir tapu gibi de\u011ferlendirmek gerekir. B\u00fct\u00fcn bu geli\u015fmelere kar\u015f\u0131n, 16 Ekim 2017 sabah\u0131, Kerk\u00fck\u2019de ve K\u00fcrdistan\u2019dan kopar\u0131lan alanlar \u00fczerinde ger\u00e7ekle\u015fen Ha\u015fdi \u015eabi ve Irak operasyonlari ve bir k\u0131s\u0131m K\u00fcrdlerin s\u0131n\u0131rdan \u00e7ekilerek bu operasyonlara yol vermesi ise \u00e7ok \u00e7ok ibret verici bir durumdur. Bu s\u00fcre\u00e7de, K\u00fcrdlerin bir k\u0131sm\u0131n\u0131n, Referandum d\u00fczenlenmesinde b\u00fcy\u00fck rol\u00fc olan Mesut Barzani\u2019ye ve KDP\u2019ye kar\u015f\u0131, Ha\u015fdi \u015eabi ile, Irak\u2019la \u0130\u015fbirli\u011fi yapt\u0131\u011f\u0131 da biliniyor. Bu s\u00fcrecin K\u00fcrdlerin hala ya\u015fad\u0131klar\u0131 \u00e7ok \u00f6nemli bir zaaf oldu\u011fu da besbellidir. Bunun, K\u00fcrdlerin toplumsal siyasal ve askeri tarihinde bir kara leke oldu\u011fu \u00e7ok a\u00e7\u0131kt\u0131r. B\u00fct\u00fcn bu s\u00fcrecin, yukar\u0131da s\u00f6z\u00fc edilen toplumsal ve siyasal k\u00fclt\u00fcr \u00e7er\u00e7evesinde, par\u00e7al\u0131 egemenlik anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde de\u011ferlendirilmesi, ele\u015ftirilmesi \u00f6nemli olmal\u0131d\u0131r.<\/p>\n

Bu s\u00fcre\u00e7te, K\u00fcrdler neden devlet kuramam\u0131\u015f sorusunun sorulmas\u0131 anlaml\u0131d\u0131r. K\u00fcrdlerin devlet kurmas\u0131na, T\u00fcrkiye, \u0130ran, Irak, Suriye gibi devletler kar\u015f\u0131 olabilir. ABD, Rusya kar\u015f\u0131 olabilir. Birle\u015fmi\u015f Milletler, \u0130slam Konferans\u0131 gibi uluslararas\u0131 \u00f6rg\u00fctler kar\u015f\u0131 olabilir. Ama kan\u0131mca bunlar ana belirleyici de\u011fildir. Ana belirleyici olan K\u00fcrdlerin istemesidir. Devlet olmak, ancak K\u00fcrdlerin istemesiyle m\u00fcmk\u00fcn olabilir.<\/p>\n

Ba\u011f\u0131ms\u0131zl\u0131k Referandumu\u2019un d\u00fczenlenmesinde etkili olan Mesut Barzani\u2019nin, K\u00fcrdistan Demokrat Partisi\u2019nin devlet istedikleri a\u00e7\u0131kt\u0131r. 16 Ekim 2017 sabah\u0131 ya\u015fananlar ise, bu s\u00fcreci ya\u015fatanlar\u0131n devlet istemediklerini ortaya koyar. 16 Ekim 2017 s\u00fcrecini ya\u015fatanlar, Irak\u2019\u0131n birli\u011finden, K\u00fcrd-Arap birli\u011finden s\u00f6z edenler, \u2018bizim S\u00fcleymaniye Merkez G\u00fcvenlik Karargah\u0131\u2019yla bir sorunumuz yoktur, Saddam H\u00fcseyin Y\u00f6netimiyle bir sorunumuz yoktur, Enfal\u2019le bir sorunumuz yoktur, Irak\u2019\u0131n birli\u011fi i\u00e7inde bunlar do\u011fal geli\u015fmelerdir, demek istiyorlar. Bu s\u00f6zler, \u2018Ama, Ba\u011f\u0131ms\u0131zl\u0131k Raferandumu\u2019nu d\u00fczenleyenlerle, \u00f6zellikle Mesut Barzani\u2019yle, K\u00fcrdistan Demokrat Partisi\u2019yle bir sorunumuz vard\u0131r\u2026\u2019 demek anlam\u0131na geliyor. Bu, K\u00fcrdlerin merkezi g\u00fc\u00e7 olu\u015fturma projesinden rahats\u0131zl\u0131k duyuldu\u011fu anlam\u0131na gelir.<\/p>\n

S\u00fcleymaniye Merkez G\u00fcvenlik Karargah\u0131\u2019n\u0131n, \u0130kinci D\u00fcnya Sava\u015f\u0131 d\u00f6neminde, Yahudileri toplama merkezi, Yahudi soyk\u0131r\u0131m\u0131n\u0131n ger\u00e7ekle\u015fti\u011fi bir mekan gibi i\u015fkence merkezi, yani, Polonya\u2019daki, Autzwich gibi bir yer oldu\u011funu da vurgulamak gerekir. Tutuklan\u0131p S\u00fcleymaniye Merkez G\u00fcvenlik Karargah\u0131\u2019na at\u0131lan bir K\u00fcrd\u2019\u00fcn, oradan sa\u011f \u00e7\u0131kamad\u0131\u011f\u0131, ancak \u00f6l\u00fcs\u00fcn\u00fcn \u00e7\u0131kt\u0131\u011f\u0131, yak\u0131ndan bilinmektedir.<\/p>\n

S\u00fcleymaniye taraf\u0131n\u0131n s\u0131k s\u0131k, \u2018S\u00fcleymaniye Irak\u2019la ayr\u0131 bir anla\u015fma yaps\u0131n\u2019 \u00f6nerisini de bu \u00e7er\u00e7evede de\u011ferlendirmek gerekir, kan\u0131s\u0131nday\u0131m.<\/p>\n

Ba\u011f\u0131ms\u0131zl\u0131k Referandumu\u2019nun konu\u015fuldu\u011fu g\u00fcnlerde, (Haziran-Temmuz 2017) Duhok\u2019daki Amerikan \u00dcniversitesi\u2019nde bir panel d\u00fczenlenmi\u015fti. Panelde konu\u015fmac\u0131 olarak Peter Galbraith, Bernard Kushner gibi isimler yer alm\u0131\u015ft\u0131. Konu\u015fmac\u0131lar aras\u0131nda ben de vard\u0131m. Konu\u015fmac\u0131lardan biri de Mesrur Barzani\u2019ydi. Mesrur Barzani o d\u00f6nem \u0130stihbarattan, G\u00fcvenlik Ajans\u0131\u2019ndan sorumluydu. Mesrur Barzani konu\u015fmas\u0131nda, K\u00fcrdlerin devletle\u015fmesinin \u00f6n\u00fcndeki en b\u00fcy\u00fck engel yine K\u00fcrdlerdir\u2019 demi\u015fti. Bu konu\u015fma, yukar\u0131da anlat\u0131lanlar\u0131n \u00f6zeti oluyor.<\/p>\n

Yeni Nesil Hareketi\u2019nin Tutumu<\/strong><\/p>\n

Ba\u011f\u0131ms\u0131zl\u0131k Referandumu\u2019na giden s\u00fcre\u00e7te, Yeni Nesil Hareketi\u2019nin lideri, \u015easuwar Abdulwahid Londra\u2019da Ba\u011f\u0131ms\u0131zl\u0131k kar\u015f\u0131t\u0131 bir propaganda yap\u0131yordu. Bu propaganda, \u015easuwar Abdulwahid\u2019in, Ba\u011f\u0131ms\u0131zl\u0131k karar toplant\u0131s\u0131na kat\u0131lan Britanyal\u0131 bir Lordun \u00e7ok dikkatini \u00e7ekmi\u015fti. Lord, \u015funlar\u0131 s\u00f6yl\u00fcyor: \u2018Bu tav\u0131r beni \u00e7ok \u015fa\u015f\u0131rtt\u0131. \u00c7\u00fcnk\u00fc birinin kalk\u0131p halk\u0131n\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131na kar\u015f\u0131 \u00e7\u0131kaca\u011f\u0131na inanm\u0131yordum. Hele gidip ba\u015fka \u00fclkelerde, halk\u0131n\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 ger\u00e7ekle\u015fmesin diye \u00e7al\u0131\u015fmalar yapaca\u011f\u0131n\u0131 asla d\u00fc\u015f\u00fcnemezdim. Biz Britanyal\u0131lar birka\u00e7 \u00fclkeyi ve halk\u0131 i\u015fgal ettik. Kendini satan \u00e7ok fazla hain g\u00f6rd\u00fck. Ama \u015fimdiye kadar \u015easuwar gibisini g\u00f6rmedim. O y\u00fczden kendimi tutamad\u0131m. Yanaklar\u0131na dokundum. \u0130nsan m\u0131, hayvan m\u0131 anlamak i\u00e7in. \u00c7\u00fcnk\u00fc hi\u00e7bir insan, bu \u015fekilde, halk\u0131na kar\u015f\u0131 olmaz.<\/em>\u2019 (26 Eyl\u00fcl 2017, Fikret Ya\u015far\u2019\u0131n facebook payla\u015f\u0131m\u0131, 8.2. 2022)<\/p>\n

***<\/strong><\/p>\n

Par\u00e7al\u0131 egemenlik anlay\u0131\u015f\u0131n\u0131n, \u00f6ne \u00e7\u0131kmaya \u00e7al\u0131\u015fan bir lideri engelleme s\u00fcrecinin \u00e7ok \u00f6nemli bir nedeni K\u00fcrdlerde vatan bilincinin, K\u00fcrd ulusu, K\u00fcrdistan bilincinin geli\u015fmemi\u015f olmas\u0131d\u0131r. Her m\u00eer veya a\u015firet sadece kendi egemen oldu\u011fu b\u00f6lgeyi korumakta, ama bir b\u00fct\u00fcn olarak K\u00fcrdistan\u2019\u0131 ve K\u00fcrdistan\u2019\u0131n tamam\u0131n\u0131 korumay\u0131 d\u00fc\u015f\u00fcnmemektedir. Bu, vatan bilincinin K\u00fcrd ulusu bilincinin olu\u015famad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Bu g\u00fcne kadar ger\u00e7ekle\u015fen sava\u015flar\u0131n, Enfal\u2019de ger\u00e7ekle\u015fen soyk\u0131r\u0131mlar\u0131n, fedakar ve vefakar tutumlar\u0131n, \u00f6denen \u00e7ok a\u011f\u0131r bedellerin, b\u00f6yle bir bilinci yaratamam\u0131\u015f olmas\u0131 dikkate de\u011fer bir durumdur, ayr\u0131ca irdelenmesi gereken bir durumdur.<\/p>\n

\u0130ngiliz Lordun, Yeni Nesil Hareketi lideri \u015easuwar Abdulwahid ile ilgili bu a\u00e7\u0131klamalar\u0131, 16 Ekim 2017 sabah\u0131 ger\u00e7ekle\u015fen geli\u015fmelerin nas\u0131l tezgahland\u0131\u011f\u0131n\u0131 da ortaya koymaktad\u0131r.<\/p>\n

***<\/strong><\/p>\n

18 Ekim 2018\u2019de, \u0130BV Y\u00f6netim Kurulu Ba\u015fkan\u0131 \u0130brahim G\u00fcrb\u00fcz\u2019le birlikte, Barzani Vakf\u0131\u2019n\u0131 daveti \u00fczerine Hewl\u00ear\u2019e gitmi\u015ftik. 16 Ekim 2017 s\u00fcrecinin birinci y\u0131ld\u00f6n\u00fcm\u00fc konusunda bir panel d\u00fczenlenmi\u015fti. Bu panelde 16 Ekim 2017 s\u00fcrecini anlatan \u00e7e\u015fitli konu\u015fmalar yap\u0131lm\u0131\u015ft\u0131.<\/p>\n

Bu toplant\u0131dan sonra, G\u00fcvenlik Ajans\u0131\u2019ndan sorumlu Mesrur Barzani\u2019yi ziyaret etmi\u015ftik. Bu ziyarette Barzani Vakf\u0131 Ba\u015fkan\u0131 Musa Ahmet ve \u0130brahim G\u00fcrb\u00fcz de vard\u0131. Bu ziyarette 16 Ekim ihaneti ile ilgili konu\u015fmalar da yap\u0131lm\u0131\u015ft\u0131. 16 Ekim ihanetinin yapt\u0131\u011f\u0131 tahribat da konu\u015fuldu. Bu konuda Mesrur Barzani \u00e7ok sars\u0131c\u0131 bir c\u00fcmle kurmu\u015ftu. \u015e\u00f6yle demi\u015fti: \u2018Her toplumda, her milletde ihanetler olabilir. Ku\u015fkusuz, ihanetler milletler i\u00e7in kara lekedir. Ancak, as\u0131l k\u00f6t\u00fc olan, ihanetin toplum taraf\u0131ndan normal bir davran\u0131\u015f gibi alg\u0131lanmas\u0131d\u0131r. Bir millet i\u00e7in as\u0131l felaket budur. Normalde ise, 16 Ekim ihanetini ger\u00e7ekle\u015ftirenlerin, toplumun i\u00e7ine \u00e7\u0131kamamas\u0131, kimsenin y\u00fcz\u00fcne bakamamas\u0131 gerekir\u2026<\/em>\u2019<\/p>\n

\u0130brahim G\u00fcrb\u00fcz bu g\u00f6r\u00fc\u015fmeyi an\u0131lar\u0131nda da kaydediyor.<\/p>\n

***<\/strong><\/p>\n

\u0130brahim K\u00fcreken, Osmanl\u0131\u2019n\u0131n, K\u00fcrd beylikleriyle kurdu\u011fu ba\u011f\u0131 ise \u015fu \u015fekilde de\u011ferlendirmektedir: \u201c\u2026 Sistem, K\u00fcrd beyliklerinin Osmanl\u0131\u2019ya g\u00fc\u00e7l\u00fc ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 olu\u015fturmu\u015ftur. 19. y\u00fczy\u0131l K\u00fcrd beyleri ba\u015fkald\u0131r\u0131lar\u0131n\u0131n hi\u00e7birinde Osmanl\u0131\u2019y\u0131 direk hedef alan a\u00e7\u0131k bir tutumu olmad\u0131. Ba\u015fkald\u0131ran bey oyunu kapal\u0131 oynay\u0131nca di\u011fer beyler de geli\u015fmelere g\u00f6re tutum almak i\u00e7in taraftarl\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamaktan \u00e7ekinmi\u015flerdir. Devlet, ba\u015fkald\u0131ran beyin devletin g\u00fc\u00e7 g\u00f6stermesi ile birlikte etraf\u0131n\u0131n bo\u015falaca\u011f\u0131n\u0131 tecr\u00fcbelerinden biliyordur. Zaten Osmanl\u0131 Devleti s\u0131cak bir \u00e7arp\u0131\u015fmaya girmeden \u00f6nce b\u00f6lgedeki di\u011fer K\u00fcrd beylerini sindirip kendi yan\u0131na \u00e7ekmeyi tercih etmi\u015ftir. Devletin bu konuda yan\u0131ld\u0131\u011f\u0131 \u00e7ok enderdir. Hatta \u00f6yle durumlar vard\u0131r ki, bir karde\u015fin ba\u015fkald\u0131r\u0131s\u0131na kar\u015f\u0131 bir di\u011fer karde\u015fi yan\u0131na alm\u0131\u015f, unvanlar vermi\u015f ve onun sayesinde ba\u015fkald\u0131r\u0131y\u0131 sonland\u0131rm\u0131\u015ft\u0131r. Zaten \u00e7o\u011fu ba\u015fkald\u0131r\u0131lar beyin egemenlik alan\u0131yla s\u0131n\u0131rl\u0131 y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fc i\u00e7in milliyet\u00e7i bir duyguyu geli\u015ftirmemi\u015ftir. B\u00f6yle oldu\u011fu i\u00e7in beylik makam\u0131na oturttu\u011fu beyi etkisizle\u015ftirmek i\u00e7in daha \u00f6nce y\u00f6netimden d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc karde\u015fi kullanabilmi\u015ftir. K\u00fcrdlerin kaderi bu d\u00f6ng\u00fcler \u00fczerinde \u00e7izilmi\u015ftir.\u201d (s. 79)<\/p>\n

Kitapta, T\u00fcrk Egemenlik Sistemi kar\u015f\u0131s\u0131nda, K\u00fcrdlerdeki, par\u00e7al\u0131 egemenlik durumunun s\u00fcr\u00fcp gitmesin sa\u011flanmas\u0131, K\u00fcrdlerdeki bu zaaftan yararlan\u0131lmas\u0131, Osmanl\u0131\u2019n\u0131n ince bir siyaseti olarak de\u011ferlendiriliyor. M\u00eer Bedixan\u2019a kar\u015f\u0131 Yezdan\u015fer\u2019in \u00f6rg\u00fctlenmesi \u00e7ok dikkate de\u011fer bir s\u00fcre\u00e7tir. (s. 128)<\/p>\n

\u2018\u0130taatsizlik\u2026\u2019<\/strong><\/p>\n

Ara\u015ft\u0131rmac\u0131 \u0130brahim K\u00fcreken, 19. Y\u00fczy\u0131l\u0131n ba\u015f\u0131ndan Cumhuriyet\u2019in ilk d\u00f6nemlerine kadar meydana gelen geli\u015fmeleri \u2018ayaklanma\u2019 \u2018isyan\u2019 gibi kavramlarla de\u011fil, daha \u00e7ok \u2018itaatsizlik\u2019 kavram\u0131 \u00e7er\u00e7evesinde de\u011ferlendiriyor. Buna neden olarak, her isyan ve ayaklanma s\u00fcrecinde, bunu ger\u00e7ekle\u015ftiren liderin, Saray\u2019a, hemencecik, \u2018isyan etmedim, baz\u0131 muz\u0131r ki\u015fileri cezaland\u0131r\u0131yorum\u2019 \u015feklinde mektuplar yazmas\u0131d\u0131r. Bu mektuplarda Padi\u015fah\u2019a, Hilafet\u2019e ne kadar ba\u011fl\u0131 oldu\u011funu vurgulayan ifadeler kullanmas\u0131d\u0131r. \u00d6rne\u011fin, M\u00eer Bedirxan\u2019\u0131n bu konudaki mektuplar\u0131 \u00e7ok \u015fa\u015f\u0131rt\u0131c\u0131d\u0131r, ibret vericidir.<\/p>\n

Fiili olarak ya\u015fanan s\u00fcrecin isyan veya ayaklanma olmas\u0131na ra\u011fmen Saray\u2019a \u0130syan etmedim\u2019 \u015feklinde mektuplar yaz\u0131lmas\u0131, Osmanl\u0131yla ili\u015fkilerini, ba\u011f\u0131n\u0131 koparmad\u0131\u011f\u0131 anlam\u0131na gelir. \u2018\u0130taatsizlik\u2019, bu \u00e7er\u00e7evede daha a\u00e7\u0131klay\u0131c\u0131 bir kavram gibi duruyor.<\/p>\n

\u0130brahim K\u00fcreken, \u2018ayaklanma\u2019, \u2018isyan\u2019 \u2018itaatsizlik\u2019 \u00e7er\u00e7evesinde cereyan eden b\u00fct\u00fcn s\u00fcre\u00e7leri birer birer inceliyor. 1806-1813 Abdurrahman Pa\u015fa-i Baban Hareketi, 1823-1836 Revanduzlu M\u00eer Muhammed Hareketi, 1839-1847 M\u00eer Bedirxan Hareketi, 1855 Yezdan\u015fer Hareketi, 1878 H\u00fcseyin-Osman Bedirxan Hareketi, 1880 Ubeydullah Nehri Hareketi, 1907-1908 \u015eeyh Abd\u00fcsselam Barzani Hareketi, 1914 Mele Selim Hareketi, 1919, 1923 \u015eeyh Mahmud Berzenci Hareketi, 1921 Ko\u00e7giri Hareketi, 1925 \u015eeyh Said \u00f6nderli\u011finde geli\u015fen B\u00fcy\u00fck K\u00fcrd Hareketi ayr\u0131 ayr\u0131 inceleniyor. Bu incelemenin ba\u015f\u0131nda, A\u011fr\u0131, Zilan, Sason, Dersim, Mahabad, Kad\u0131 Muhammed, Mele Mustafa Barzani hareketlerinin\u2026 bu incelemenin d\u0131\u015f\u0131nda tutuldu\u011fu belirtiliyor. (s. 83 vd.)<\/p>\n

Burada bir noktaya daha dikkat \u00e7ekmek \u00f6nemlidir. Osmanl\u0131 bir m\u00eere sava\u015f a\u00e7t\u0131\u011f\u0131nda \u00f6b\u00fcr m\u00eerler, bunun asl\u0131nda, K\u00fcrdlere, K\u00fcrdistan\u2019a bir sald\u0131r\u0131 oldu\u011funu kavray\u0131p Osmanl\u0131 ile sava\u015fan m\u00eere yard\u0131ma gelmiyorlar, sava\u015fan m\u00eerle birlik olup Osmanl\u0131\u2019ya kar\u015f\u0131 direnmiyorlar. \u2018Bu asl\u0131nda K\u00fcrdlere, K\u00fcrdistan\u2019a bir sald\u0131r\u0131d\u0131r, o m\u00eeri etkisiz halle getirdikten sonra s\u0131ra bana gelecek\u2026\u2019 anlay\u0131\u015f\u0131, kavray\u0131\u015f\u0131 yok. Hatta Osmanl\u0131 ile birlik olarak s\u00f6zkonusu m\u00eerle sava\u015fanlar da oluyor. Osmanl\u0131\u2019n\u0131n bu \u015fekilde m\u00eerlikleri birer birer ortadan kald\u0131rd\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcyor. \u0130\u015fte bu, genel olarak, K\u00fcrdlerde milli duygunun, K\u00fcrd ulusu, K\u00fcrd vatan\u0131 duygusunun, K\u00fcrdl\u00fck duygusunun eksikli\u011fiyle, c\u0131l\u0131zl\u0131\u011f\u0131yla ilgilidir.<\/p>\n

***<\/strong><\/p>\n

Bu konuda, Celal Temel\u2019in,\u00a0K\u0131l\u0131\u00e7lar Alt\u0131nda, \u0130lk D\u00f6nem K\u00fcrd \u00d6nder ve Ayd\u0131nlar\u0131<\/em>, yaz\u0131 dizisine de bak\u0131labilir. Rupelanu.org\u2019da yay\u0131mlanan bu dizinin ilk yaz\u0131s\u0131 22 \u015eubat 2022 tarihlidir. Bu konu ile ilgili olarak, Celal Temel Hoca\u2019n\u0131n, \u2018K\u00fcrd Ayd\u0131n\u0131n\u0131n Dram\u0131 ve Ba\u015fkalar\u0131n\u0131n De\u011firmenine Su Ta\u015f\u0131yanlar\u2019 yaz\u0131s\u0131 da \u00f6nemlidir. (rupelanu, 3 Haziran 2022)<\/p>\n

\u0130brahim K\u00fcreken, bunlardan sadece, 1823-1836 Revanduzlu M\u00eer Muhammed hareketinin devlet kurma anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde cereyan etti\u011fini vurguluyor. (s. 98) O\u2019nun da, \u0130slam karde\u015fli\u011fi, Halife\u2019ye ba\u011fl\u0131l\u0131k, \u0130slam halklar\u0131n\u0131n birbirlerine silah \u00e7ekemeyece\u011fi propagandas\u0131 s\u00fcrecinde teslimiyetinin sa\u011fland\u0131\u011f\u0131n\u0131, Saray\u2019a davet edildi\u011fini, s\u0131rt\u0131n\u0131n s\u0131vazland\u0131\u011f\u0131n\u0131, ni\u015fanlar, madalyalar verildi\u011fini, taltif edildi\u011fini, d\u00f6n\u00fc\u015f yolunda, ilk f\u0131rsatta katledildi\u011fini belirtiyor.<\/p>\n

Burada Ubeydullah Nehri, Abd\u00fcsselem Barzani hareketlerinin, Mele Mustafa Barzani hareketinin, K\u00fcrdler bak\u0131m\u0131ndan \u00e7ok pozitif hareketler oldu\u011funu da vurgulamak gerekir. K\u00fcrdi, K\u00fcrdistani ana damar\u0131 bu hareketler temsil ediyorlar.<\/p>\n

***<\/strong><\/p>\n

Burada \u00f6nemli bir toplumsal ve siyasal s\u00fcrece dikkat \u00e7ekmek gerekir. 20 y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011finde, Birinci D\u00fcnya Sava\u015f\u0131 s\u00fcrecinde, Mekke ve Medine\u2019deki Araplar bile Osmanl\u0131dan kurtulmak, Halifeden kurtulmak i\u00e7in \u0130ngilizlerle i\u015fbirli\u011fi yaparken, K\u00fcrdlerdeki Osmanl\u0131y\u0131 korumak, Halife\u2019yi korumak, \u0130slam\u0131 korumak, \u00dcmmeti korumak tutkusu ve bu \u00e7er\u00e7evede \u0130ngilizlerle sava\u015fmak, ancak, d\u00fcnyay\u0131 anlamamak, geli\u015fmelerin bilincine varmamak olarak de\u011ferlendirilir. Bu da bir zaaft\u0131r. K\u00fcrdlerdeki bu zaaftan en \u00e7ok yararlanan Mustafa Kemal\u2019dir. Mustafa Kemal\u2019in bu s\u00fcre\u00e7te, \u015eeyh Mahmud Berzenci\u2019yi, el alt\u0131ndan \u0130ngilizlere kar\u015f\u0131 k\u0131\u015fk\u0131rtt\u0131\u011f\u0131 da bilinmektedir. (s. 179)<\/p>\n

Bu d\u00f6nemde, T\u00fcrk ayd\u0131nlar\u0131 genel olarak Osmanl\u0131\u2019n\u0131n par\u00e7alanmas\u0131n\u0131, Adriyatik Denizi\u2019nden Orta Asya i\u00e7lerine kadar hatta \u00c7in Denizi\u2019ne kadar bir devlet d\u00fc\u015f\u00fcnmekte, bu devletin s\u0131n\u0131rlar\u0131 i\u00e7inde sadece T\u00fcrklerin ya\u015famas\u0131n\u0131 \u00f6nermektedir. Arap, Fars, Bulgar, Yunan, S\u0131rp ayd\u0131nlar\u0131 da Osmanl\u0131 Devleti\u2019nin y\u0131k\u0131lmas\u0131ndan, par\u00e7alanmas\u0131ndan yanad\u0131r. Osmanl\u0131 Devleti s\u0131n\u0131rlar\u0131 i\u00e7inde birli\u011fi, T\u00fcrk-K\u00fcrd birli\u011fini savunan sadece K\u00fcrdlerdir.<\/p>\n

B\u00fct\u00fcn bu hareketlerde, a\u015firet i\u00e7inden veya aile i\u00e7inde bir grubun, devletle i\u015fbirli\u011fi yaparak itaatsizli\u011fi ger\u00e7ekle\u015ftireni etkisiz b\u0131rakmas\u0131 dikkate de\u011fer bir s\u00fcre\u00e7 olu\u015fturuyor.<\/p>\n

Askeri E\u011fitimden Yoksunluk<\/strong><\/p>\n

Ayaklanmay\u0131, isyan\u0131, itaatsizli\u011fi ger\u00e7ekle\u015ftiren ki\u015finin de, ona destek vermek anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde harekete kat\u0131lanlar\u0131n da, at binmenin ve t\u00fcfek kullanman\u0131n, at\u0131\u015f yapman\u0131n \u00f6tesinde bir askeri e\u011fitime tabii tutulmad\u0131klar\u0131 yak\u0131ndan biliniyor. Herkes, g\u00f6z\u00fc kara bir \u015fekilde, hi\u00e7bir askeri e\u011fitime, \u00f6ng\u00f6r\u00fcye sahip olmadan harekete dal\u0131yor. Harekete kat\u0131lanlar aras\u0131nda, belirli bir alanda ya\u011fmaya kat\u0131l\u0131p evine d\u00f6nenler de oluyor. 1919\u2019da, kendini K\u00fcrdistan Kral\u0131 ilan eden \u015eeyh Mahmud Berzenci\u2019nin S\u00fcleymaniye\u2019deki b\u00fct\u00fcn b\u00fcrokratik mevkileri, makamlar\u0131, y\u00f6netim i\u015fiyle hi\u00e7 ilgilenmemi\u015f, bu konularla ilgili hi\u00e7bir tecr\u00fcbesi olmayan, kendi yak\u0131n akrabalar\u0131yla doldurmas\u0131, di\u011fer a\u015firetlerin duygular\u0131n\u0131, d\u00fc\u015f\u00fcncelerini hi\u00e7 dikkate almamas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 oluyor. ( s. 193) Bunlar\u0131n da K\u00fcdlerin ya\u015fad\u0131\u011f\u0131 \u00f6nemli bir zaaf oldu\u011fu vurgulanmal\u0131d\u0131r. Milli duygular, d\u00fc\u015f\u00fcnceler, daha \u00e7ok Ubeydullah Nehri, Abd\u00fcsselam Barzani, Abd\u00fcrrezzak Bedirxan, \u015eeyh Ahmed Barzani, Mele Mustafa Barzani\u2026 taraf\u0131ndan ifade ediliyor.<\/p>\n

A\u015firet i\u00e7inde veya aile i\u00e7inde \u00f6ne \u00e7\u0131kmaya, K\u00fcrdleri derleyip toparlamaya \u00e7al\u0131\u015fan bir grubun \u00f6n\u00fcn\u00fcn kesilmeye \u00e7al\u0131\u015f\u0131lmas\u0131, K\u00fcrdlerde, b\u00f6yle bir toplumsal ve siyasal bir k\u00fclt\u00fcr\u00fcn kurumla\u015fm\u0131\u015f olmas\u0131, \u00e7e\u015fitli zamanlarda ve \u00e7e\u015fitli mekanlarda, bu ili\u015fkilerin test edilmesi \u00f6nemli olabilir. Bu t\u00fcr s\u00fcre\u00e7lerle m\u00fccadele etmenin, ancak, bu ili\u015fkilerin bilincine var\u0131lmas\u0131yla m\u00fcmk\u00fcn olaca\u011f\u0131 a\u00e7\u0131kt\u0131r.<\/p>\n

Getrude Bell\u2019in K\u00fcrdlerle ilgili Bir G\u00f6r\u00fc\u015f\u00fc<\/strong>\u2026<\/strong><\/p>\n

K\u00fcrdlerin, bu konular\u0131n bilincine varmalar\u0131n\u0131n \u00e7ok \u00f6nemli oldu\u011fu kan\u0131s\u0131nday\u0131m. 1919-1920\u2019lerde, \u0130ngiliz istihbarat g\u00f6revlisi, antropolog, Getrude Bell K\u00fcrdler i\u00e7in \u015f\u00f6yle s\u00f6yl\u00fcyor: \u201cK\u00fcrdler, birer birer, \u015feytandan nefret ettikleri kadar birbirlerinden de nefret ediyorlar. B\u00f6yle bir toplumsal ve k\u00fclt\u00fcrel ortamda K\u00fcrdler nas\u0131l devlet kurabilir?<\/em>\u201d<\/p>\n

K\u00fcrdlerin, K\u00fcrdistan\u2019\u0131n, b\u00f6l\u00fcnmesinde, par\u00e7alanmas\u0131nda, payla\u015f\u0131lmas\u0131nda, Getrude Bell\u2019in haz\u0131rlad\u0131\u011f\u0131 raporlar\u0131n etkili oldu\u011funu vurgulamak gerekir kan\u0131s\u0131nday\u0131m. Bu \u00e7a\u011fda, yirmibirinci y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011finde, Getrude Bell\u2019i yalanlamak K\u00fcrdler i\u00e7in \u00f6nemli bir \u00e7aba olmal\u0131.<\/p>\n

BM \u00d6zel Temsilcisi Alvero Desoto-\u0130BV Ba\u015fkan\u0131 \u0130brahim G\u00fcrb\u00fcz Diyalogu<\/strong><\/p>\n

Bu ili\u015fkiler konusunda bir g\u00f6r\u00fc\u015fmeyi daha dile getirmek yararl\u0131 olabilir: 2014 sonlar\u0131nda, Henrick Boll Vakf\u0131 ile \u0130BV\u2019nin, I\u015e\u0130D\u2019in yenilgisinden sonra Diyarbak\u0131r\u2019da d\u00fczenledi\u011fi bir konferans ger\u00e7ekle\u015fmi\u015fti. \u0130brahim G\u00fcrb\u00fcz bu toplant\u0131y\u0131 an\u0131lar\u0131nda da anlat\u0131yor. Bu anlat\u0131m k\u0131saca \u015f\u00f6yle:<\/p>\n

Bu s\u00fcre\u00e7de, \u015eeyhmus Diken gibi \u00e7ok say\u0131da arkada\u015f\u0131n da kat\u0131ld\u0131\u011f\u0131 bir yemekte, \u0130BV Ba\u015fkan\u0131 \u0130brahim G\u00fcrb\u00fcz\u2019\u00fcn, Birle\u015fmi\u015f Milletler \u00d6zel temsilcisi Alvero DeSoto ile yapt\u0131\u011f\u0131 bir diyalog dikkat \u00e7ekmi\u015fti. Bu g\u00f6r\u00fc\u015fmede, \u0130BV Ba\u015fkan\u0131 \u0130brahim G\u00fcrb\u00fcz, Alvero Desoto\u2019ya bir soru sormu\u015ftu. Soru \u015f\u00f6yleydi: \u201cBug\u00fcn K\u00fcrdler, G\u00fcney K\u00fcrdistan\u2019da, Rojava\u2019da, Uluslararas\u0131 Koalisyon G\u00fc\u00e7leri\u2019nin havadan deste\u011fi ile DA\u0130\u015e\u2019e kar\u015f\u0131 sava\u015f\u0131yorlar. Yar\u0131n, sava\u015f bitti\u011finde, K\u00fcrdler, kurulacak masada, diplomasi masas\u0131nda olacaklar m\u0131d\u0131r? Ve bu sava\u015f\u0131n sonucunda K\u00fcrdlerin ba\u011f\u0131ms\u0131zl\u0131k \u015fans\u0131 var m\u0131d\u0131r?\u201d Alvero Desoto\u2019nun cevab\u0131 \u015f\u00f6yleydi: \u201c\u2026 K\u00fcrdlerin bir \u015fans\u0131 var. Mesut Barzani gibi bir liderleri var. Mesut Barzani bat\u0131l\u0131 liderle taraf\u0131ndan sayg\u0131nl\u0131\u011f\u0131 olan bir lider. Avrupal\u0131, ABD\u2019li devlet ba\u015fkanlar\u0131 taraf\u0131ndan sayg\u0131yla an\u0131l\u0131yor. E\u011fer K\u00fcrdler, Mesut Barzani\u2019nin etraf\u0131nda birle\u015fir, Hewl\u00ear\u2019deki, Duhok\u2019daki toplant\u0131lar devam ettirilirse, bir sonu\u00e7 elde edebilirler. Aksi halde \u00e7ok zor\u2026\u201d([ii]<\/a>)<\/p>\n

\u00d6nemli Bir Soru<\/strong><\/p>\n

\u0130lk\u00e7a\u011flarda Kuzey Mezopotamya\u2019da ya\u015fayan halklarla bug\u00fcnk\u00fc K\u00fcrdler aras\u0131nda ne gibi bir ili\u015fki vard\u0131r? \u0130brahim K\u00fcreken\u2019in s\u00f6z\u00fc edilen incelemesinde, eski \u00e7a\u011flar b\u00f6l\u00fcm\u00fcnde, Suilerden, Na\u00eerilerden ve Urartulardan s\u00f6z ediliyor. Ama, bu konuya de\u011finilmemi\u015f. Bu konuya da de\u011finilmi\u015f olsayd\u0131 kan\u0131mca iyi olurdu.<\/p>\n

\u00cehsan \u00c7olem\u00earg\u00ee, Kuzey Mezopotamya Uygarl\u0131\u011f\u0131\u2019nda Hakkari (Lis Yay\u0131nlar\u0131, \u0130kinci bask\u0131, 2019) kitab\u0131nda bu konuda \u015funlar\u0131 s\u00f6yl\u00fcyor: \u201cUrartu Federasyonu\u2019nun g\u00fcney kanad\u0131nda Na\u00eeriler ya\u015f\u0131yordu. Hakkari, \u015eemdinan\u2019da, Nehrilerin, Ubeydullah Nehri ailesinin, adlar\u0131n\u0131, Na\u00eerilerden almas\u0131 b\u00fcy\u00fck bir olas\u0131l\u0131kt\u0131r.\u201d (age, s. 98, 104, 467, 582)<\/p>\n

Kan\u0131mca bu a\u00e7\u0131klama ilk \u00e7a\u011flardaki halklarla bug\u00fcnk\u00fc K\u00fcrdler aras\u0131na \u00e7ok \u00f6nemli bir ba\u011f kuruyor. Na\u00eerilerin K\u00fcrdlerin atalar\u0131ndan bir oldu\u011funu da vurgulamak gerekir.<\/p>\n

\u0130lk\u00e7a\u011flarda, ta Sumerlerden itibaren, Subari, Subarto\u2026 gibi adlarla an\u0131lan, ad\u0131 Heredot Tarihi\u2019nde de ge\u00e7en halk\u0131n da bug\u00fcnk\u00fc Zebariler oldu\u011fu \u00e7ok a\u00e7\u0131kt\u0131r. Subari, Subarto adlar\u0131 \u0130brahim K\u00fcreken\u2019in incelemesinde Suiler olarak ge\u00e7iyor. (s. 27) Ho\u015fyar Zebari, \u0130rak Maliye Bakan\u0131 oldu\u011fu d\u00f6nemde (2014-2016) Zebarilerin k\u00f6k\u00fcn\u00fcn Subariler oldu\u011funu vurgulam\u0131\u015ft\u0131. Ho\u015fyar Zebari\u2019nin, 2005\u2019den itibaren yani K\u00fcrdistan B\u00f6lgesel Y\u00f6netimi\u2019nin kurulmas\u0131ndan itibaren on y\u0131l kadar s\u00fcreyle de D\u0131\u015fi\u015fleri Bakanl\u0131\u011f\u0131 yapt\u0131\u011f\u0131 da biliniyor. Bu a\u00e7\u0131klama da \u0130lk\u00e7a\u011flarda Kuzey Mezopotamya\u2019da ya\u015fayan halklarla bug\u00fcnk\u00fc K\u00fcrdler aras\u0131nda \u00f6nemli bir ba\u011f kuruyor. Bu konuda benim, Kuzey Mezopotamya Uygarl\u0131\u011f\u0131nda Hakkari kitab\u0131yla ilgili olarak, ayn\u0131 ba\u015fl\u0131k alt\u0131nda kaleme ald\u0131\u011f\u0131m yaz\u0131ya da bak\u0131labilir. (nerinaazad ve \u00f6b\u00fcr siteler, 10 Ocak 2022)<\/p>\n

\u015eemdinli\u2019de s\u0131n\u0131r\u0131 ge\u00e7ince Bradost, S\u00eadeqan b\u00f6lgesine var\u0131yorsunuz. Zebari b\u00f6lgesi daha Bat\u0131\u2019da, B\u00fcy\u00fck Zap\u2019\u0131n yak\u0131nlar\u0131nda yer al\u0131yor. Barzan, 19. Y\u00fczy\u0131l\u0131n ortalar\u0131nda Zebari b\u00f6lgesinde kurulmu\u015f k\u00fc\u00e7\u00fck bir k\u00f6yd\u00fc. Barzan K\u00f6y\u00fc, Barzaniler, Barzan Medresesi etraf\u0131nda, ba\u011f\u0131ms\u0131z k\u00fc\u00e7\u00fck a\u015firetlerin kendilerine kat\u0131l\u0131m\u0131yla, \u00e7e\u015fitli a\u015firetlerden ayr\u0131lanlar\u0131n Barzanilere kat\u0131l\u0131m\u0131yla, ve Zebarilerden ayr\u0131lanlar\u0131n Barzanilere kat\u0131l\u0131m\u0131yla b\u00fcy\u00fcd\u00fc. K\u00fcrdlerin ulusal ve demokratik haklar\u0131n\u0131 kazanma \u00e7er\u00e7evesinde Irak\u2019la yap\u0131lan sava\u015flar b\u00fcy\u00fcmeyi h\u0131zland\u0131rd\u0131<\/p>\n

Barzan Medresesi, Barzan \u015eeyhleri<\/strong><\/p>\n

Barzan Medresesi dinsel bir kurum olmaktan \u00e7ok politik bir kurumdur. Barzan Medresesi, her zaman, dinsel de\u011ferler \u00e7er\u00e7evesinde, K\u00fcrdlerin, K\u00fcrdistan\u2019\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 dert edinmi\u015ftir. Barzan \u015feyhleri, dinsel bir ki\u015filik olmaktan \u00e7ok politik ki\u015filerdir. Barzan \u015eeyhleri, her daim, dinsel de\u011ferlerini de koruyarak, K\u00fcrdlerin, K\u00fcrdistan\u2019\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 dert edinmi\u015flerdir. Seyh Abd\u00fcsselam Barzani (1868-1914) ile ba\u015flayan bu s\u00fcre\u00e7, \u015eeyh Ahmet Barzani, Mele Mustafa Barzani, \u0130dris Barzani, Mesut Barzani, Mesrur Barzani, N\u00ea\u00e7\u00eervan Barzani\u2026 ile s\u00fcr\u00fcp gelmektedir. Bu s\u00fcreci \u015eeyh Muhammed Barzani (\u00f6. 1903) ile ba\u015flatmak da m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Barzan A\u015fireti\u2019nin m\u00fccadelesi a\u015firetler aras\u0131 bir m\u00fccadele de\u011fildir. Ulusal m\u00fccadeledir. Bunun en \u00f6nemli g\u00f6stergesi, 1943-1946 d\u00f6neminde, Barzanilerin, Mele Mustafa Barzani \u00f6nderli\u011finde Mahabad\u2019a ge\u00e7meleri, Mahaba K\u00fcrd Cumhuriyeti\u2019nin kurulmas\u0131nda etkin rol almalar\u0131d\u0131r.<\/p>\n

Barzanilerin, Barzan Medresesi\u2019nin bu niteli\u011finin, K\u00fcrdistan\u2019\u0131n \u00f6b\u00fcr par\u00e7alar\u0131nda ya\u015fayan K\u00fcrdler \u00fczerinde de etki yaratt\u0131\u011f\u0131 \u00e7ok a\u00e7\u0131kt\u0131r. 1960\u2019l\u0131, 1970\u2019li, 1980 \u2018li \u2026 y\u0131llarda bu etkiyi rahatl\u0131kla g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Daha do\u011frusu bu etkiyi, 49\u2019lar olay\u0131ndan beri, Irak\u2019ta, albay Ab\u00fclkerim Kas\u0131m \u00f6nderli\u011finde ger\u00e7ekle\u015fen, 14 Temmuz 1958 askeri darbesinden beri, yani, Mele Mustafa Barzani\u2019nin, pe\u015fmergelerin, Sovyetler Birli\u011fi\u2019nden d\u00f6n\u00fc\u015f\u00fcnden beri g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Mesut Barzani\u2019nin, neden K\u00fcrd milli k\u0131yafeti ile, pe\u015fmerge k\u0131yafeti ile dola\u015ft\u0131\u011f\u0131n\u0131 bu \u00e7er\u00e7evede yorumlamak \u00f6nemli olmal\u0131d\u0131r.<\/p>\n

Sonu\u00e7<\/strong><\/p>\n

\u0130brahim K\u00fcreken, bu \u00e7al\u0131\u015fmas\u0131nda Osmanl\u0131 belgelerini \u00e7ok farkl\u0131 bir \u015fekilde yorumluyor, \u00e7ok farkl\u0131 bir \u015fekilde de\u011ferlendiriyor. Bu yorumlaman\u0131n, de\u011ferlendirmenin \u00e7ok daha do\u011fru oldu\u011fu kan\u0131s\u0131nday\u0131m. \u0130brahim K\u00fcreken\u2019in, K\u00fcrd toplumunda, bir kesimin, bir m\u00eerin, bir ailenin vs. di\u011ferlerine kar\u015f\u0131, \u00f6ne \u00e7\u0131kmas\u0131n\u0131 engelleyici bir toplumsal, siyasal k\u00fclt\u00fcr\u00fcn varl\u0131\u011f\u0131ndan s\u00f6z etmesinin, bu \u00e7er\u00e7evede, Daron Acemo\u011flu ve James A. Robinson\u2019un, Dar Koridor kitab\u0131na at\u0131f yaparak d\u00fc\u015f\u00fcncesini temellendirmeye \u00e7al\u0131\u015fmas\u0131n\u0131n \u00e7ok yararl\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Daron Acemo\u011flu ve James A. Robinson\u2019un, Uluslar\u0131n D\u00fc\u015f\u00fc\u015f\u00fc ve Dar Koridor gibi \u00e7al\u0131\u015fmalar\u0131n\u0131n bu konularda \u00e7ok \u00f6nemli oldu\u011fu kan\u0131s\u0131nday\u0131m.<\/p>\n

\u0130brahim K\u00fcreken, \u00e7al\u0131\u015fmas\u0131n\u0131n\u00a0Son Yerine<\/em>\u00a0b\u00f6l\u00fcm\u00fcnde, bu konu ile ilgili d\u00fc\u015f\u00fcncelerini daha a\u00e7\u0131k bir \u015fekilde dile getiriyor. Bu b\u00f6l\u00fcme a\u00e7\u0131klay\u0131c\u0131 ve yol g\u00f6sterici bir b\u00f6l\u00fcm diyebiliriz.<\/p>\n

K\u00fcrdler\/K\u00fcrdistan konular\u0131nda, T\u00fcrkiye, \u0130ran, Irak, Suriye gibi devletleri, daha sonra ABD, Sovyetler Birli\u011fi\/Rusya Federasyonu gibi devletleri, daha sonra da Birle\u015fmi\u015f Milletler, \u0130slam Konferans\u0131, Avrupa Konseyi, Avrupa Birli\u011fi gibi uluslararas\u0131 kurumlar\u0131 ele\u015ftirmek \u015f\u00fcphesiz \u00e7ok \u00f6nemlidir. Ama K\u00fcrdlerin kendi toplumsal ve siyasal kurumlar\u0131n\u0131, k\u00fclt\u00fcrel de\u011ferlerini ele\u015ftirmesi ve bu ele\u015ftirilerini s\u00fcrekli k\u0131lmas\u0131 da \u00e7ok \u00f6nemli olmal\u0131d\u0131r.<\/p>\n

\u0130smail Be\u015fik\u00e7i-zazaki.net<\/strong><\/p>\n

\n

[i]<\/a>\u00a022 May\u0131s 2022-31 May\u0131s 2022 tarihleri aras\u0131nda, \u0130BV M\u00fctevelli Heyeti Ba\u015fkan\u0131 ve Y\u00f6netim Kurulu Ba\u015fkan\u0131 \u0130brahim G\u00fcrb\u00fcz ve \u0130BV M\u00fctevelli \u00dcyesi Celal Temel\u2019le ve Avesta Yay\u0131n Y\u00f6netmeni Abdullah Keskin\u2019le birlikte K\u00fcrdistan\u2019\u0131n g\u00fcneyinde bir gezi ger\u00e7ekle\u015ftirdik. Bizler i\u00e7in \u00e7ok \u00f6nemli ve de\u011ferli olan bu geziyi Botan Tehs\u00een Muhammed\u2019in organize etti\u011fini de, kendisinin de bizimle birlikte dola\u015ft\u0131\u011f\u0131n\u0131, y\u00f6reler ve ki\u015filer hakk\u0131nda a\u00e7\u0131klamalar yapt\u0131\u011f\u0131n\u0131 belirtmek gerekir.<\/p>\n

Gezi s\u0131ras\u0131nda, s\u0131n\u0131ra on km. kadar mesafede bulunan Piran Da\u011f\u0131\u2019na da ula\u015ft\u0131k. K\u00f6r H\u00fcseyin Pa\u015fa\u2019y\u0131 mezar\u0131nda ziyaret ettik. K\u00f6r H\u00fcseyin Pa\u015fa, o\u011flu Abdullah Beg ve ye\u011feni Ahmed Zero ile ceviz a\u011fac\u0131n\u0131n alt\u0131nda, birlikte yat\u0131yor. \u00dc\u00e7 mezarl\u0131k ta\u015fla \u00e7evrili belirli bir b\u00f6l\u00fcm i\u00e7inde. S\u0131n\u0131ra do\u011fru uzayan yolun sol k\u0131y\u0131s\u0131nda. Bu yol, kuzeye do\u011fru ilerledik\u00e7e, \u015eemdinli\u2019nin Rubaruk (Derecik) il\u00e7esine kadar var\u0131yor. Rubaruk askerlik yapt\u0131\u011f\u0131m d\u00f6nemde (1962-1964) k\u00fc\u00e7\u00fck bir k\u00f6yd\u00fc. Mezar bak\u0131ml\u0131. Mezar ta\u015f\u0131nda H\u00fcseyin Pa\u015fa Heydar\u00ee yaz\u0131yor. K\u0131rm\u0131z\u0131, sar\u0131, beyaz, mavi k\u0131r \u00e7i\u00e7ekleri mezarlara ayr\u0131 bir g\u00fczellik, ruhaniyet veriyor.<\/p>\n

Mezarl\u0131k ziyaretine Barzani Vakf\u0131 Ba\u015fkan\u0131 Musa Ahmed ve karde\u015fi \u0130sa Ahmed de de kat\u0131lm\u0131\u015ft\u0131. Musa Ahmed\u2019in k\u00f6y\u00fc, Keloq K\u00f6y\u00fc de Piran Da\u011f\u0131\u2019na yak\u0131n bir alanda\u2026<\/p>\n

[ii]<\/a>\u00a0Yukar\u0131da belirtmi\u015ftim: 22 May\u0131s 2022-31 May\u0131s 2022 tarihleri aras\u0131nda, \u0130BV M\u00fctevelli Heyeti Ba\u015fkan\u0131 ve Y\u00f6netim Kurulu Ba\u015fkan\u0131 \u0130brahim G\u00fcrb\u00fcz ve \u0130BV M\u00fctevelli \u00dcyesi Celal Temel\u2019le ve Avesta Yay\u0131n Y\u00f6netmeni Abdullah Keskin\u2019le birlikte K\u00fcrdistan\u2019\u0131n g\u00fcneyinde bir gezi ger\u00e7ekle\u015ftirdik. S\u0131n\u0131rda Piran Da\u011f\u0131 b\u00f6lgesinde, bu t\u00fcr konular \u00fczerinde ger\u00e7ekle\u015fen sohbet s\u0131ras\u0131nda, \u00e7ift\u00e7ilik yaparak ge\u00e7imini sa\u011flayan bir K\u00fcrd\u2019\u00fcn de benzer g\u00f6r\u00fc\u015fler ifade etti\u011fine tan\u0131k oldum.<\/p>\n

Piran Da\u011f\u0131 \u00e7ok g\u00f6rkemli bir da\u011f. S\u0131n\u0131ra on km. kadar mesafede. Piran Da\u011f\u0131\u2019nda geyikler, da\u011f ke\u00e7ileri, ay\u0131lar, tilkiler\u2026 \u00e7o\u011falm\u0131\u015f, \u00f6zg\u00fcrce dola\u015f\u0131yorlar. Do\u011faya sayg\u0131 geli\u015fmi\u015f. Yana hayvanlar\u0131 \u00f6ld\u00fcr\u00fclm\u00fcyor.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130brahim K\u00fcreken\u2019in (d. 1953, Siverek)\u00a0Tarih Okumalar\u0131, K\u00fcrtlerin Hikayesi\u00a0kitab\u0131 yay\u0131mland\u0131. \u0130brahim K\u00fcreken,\u00a0Tarih Okumalar\u0131, K\u00fcrtlerin Hikayesi, \u0130BV Yay\u0131nlar\u0131, Haziran 2022, \u0130stanbul 296 s. Bu ara\u015ft\u0131rman\u0131n nas\u0131l haz\u0131rland\u0131\u011f\u0131n\u0131 yak\u0131ndan biliyorum. \u0130brahim K\u00fcreken, 2019-2020\u2019den itibaren haz\u0131rlad\u0131\u011f\u0131 metni, baz\u0131 arkada\u015flar\u0131na g\u00f6nderir, g\u00f6r\u00fc\u015flerini sorard\u0131. Bu ki\u015filerden biri de bendim. Ben de g\u00f6r\u00fc\u015flerimi, her defas\u0131nda birka\u00e7 not halinde iletirdim. \u0130brahim K\u00fcreken, \u00f6b\u00fcr …<\/p>\n","protected":false},"author":32,"featured_media":22215,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5371],"tags":[963,117,1616,733],"class_list":["post-22214","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-alinti-yazilar","tag-kurt-tarihi","tag-kurtler","tag-manset","tag-tarih"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/22214","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=22214"}],"version-history":[{"count":0,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/22214\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/media\/22215"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=22214"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=22214"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=22214"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}