{"id":22424,"date":"2022-11-30T20:05:32","date_gmt":"2022-11-30T17:05:32","guid":{"rendered":"https:\/\/candname.com\/tr\/?p=22424"},"modified":"2022-11-30T20:09:20","modified_gmt":"2022-11-30T17:09:20","slug":"hawar-dergisinde-egemen-turk-imaji-ve-anti-kolonyal-soylem","status":"publish","type":"post","link":"https:\/\/candname.com\/tr\/?p=22424","title":{"rendered":"Hawar Dergisinde Egemen T\u00fcrk \u0130maj\u0131 ve Anti-Kolonyal S\u00f6ylem"},"content":{"rendered":"

1. Giri\u015f<\/h3>\n

on dokuzuncu y\u00fczy\u0131lda Osmanl\u0131 Devleti\u2019nde, \u00f6zellikle de Balkan b\u00f6lgesinde ba\u015f g\u00f6steren ulusal ayaklanmalardan sonra K\u00fcrtler de harekete ge\u00e7er. \u0130lk olarak Hac\u00ee Qadir\u00ea Koy\u00ee bu yeni d\u00f6nemin s\u00f6zc\u00fcl\u00fc\u011f\u00fcn\u00fc yapar ve K\u00fcrt edebiyat\u0131nda anti- kolonyal s\u00f6ylemin ilk sesi olur. Hac\u00ee, K\u00fcrdistan\u2019\u0131 \u201cezilmi\u015f ve bast\u0131r\u0131lm\u0131\u015f\u201d bir \u00fclke olarak tan\u0131mlar ve K\u00fcrtlere ba\u011f\u0131ms\u0131zl\u0131k yolunu g\u00f6sterir. Bu zemin \u00fczerinde \u0130kinci Me\u015frutiyet sonras\u0131nda \u0130stanbul\u2019daki K\u00fcrt ayd\u0131n ve aktivistleri cemiyet, dergi ve gazeteler vas\u0131tas\u0131yla siyasi ve toplumsal bir irade olu\u015fturmak ve halka \u00f6nc\u00fcl\u00fck etmek isterler. Bu gayretler i\u015fe yaramaz ve Birinci D\u00fcnya Sava\u015f\u0131 sonunda K\u00fcrt \u00fclkesi d\u00f6rt ulus-devlet aras\u0131nda payla\u015f\u0131l\u0131r. Modern anlamda s\u00f6m\u00fcrge bir \u00fclke haline gelen K\u00fcrdistan\u2019\u0131n b\u00fct\u00fcn tarih\u00ee, sosyal ve k\u00fclt\u00fcrel kodlar\u0131 d\u00f6rt egemen ulusal devletin yasaklama ve asimilasyon \u00e7arklar\u0131na tak\u0131l\u0131r.<\/p>\n

Bu durum kar\u015f\u0131s\u0131nda T\u00fcrkiye\u2019de bir dizi sonu\u00e7suz ba\u015fkald\u0131r\u0131 ger\u00e7ekle\u015fir ve her ba\u015fkald\u0131r\u0131n\u0131n sonunda K\u00fcrtlere ve \u00fclkelerine d\u00f6n\u00fck bask\u0131 ve tehditler artarak devam eder. B\u00f6ylesi bir ortamda K\u00fcrtlerin siyasal, toplumsal ve entelekt\u00fcel \u00f6nc\u00fcleri \u00e7aresiz s\u00fcrg\u00fcn yolunu tutar; canlar\u0131n\u0131 kurtarmak ve m\u00fccadele imk\u00e2n\u0131 bulmak i\u00e7in \u00fclkeyi terk ederler. Hawar dergisi b\u00f6ylesi bir siyasi atmosferde, s\u00fcrg\u00fcndeki siyasi aktivistler taraf\u0131ndan Frans\u0131z y\u00f6netimi alt\u0131ndaki Suriye\u2019nin ba\u015fkenti \u015eam\u2019da yay\u0131n hayat\u0131na ba\u015flar. Derginin kurucusu Celadet Al\u00ee Bedirxan ve karde\u015fi Kamiran Al\u00ee Bedirxan, T\u00fcrkiye Cumhuriyeti\u2019nin kurulu\u015fundan evvel Kemalistler taraf\u0131ndan haklar\u0131nda idam cezas\u0131 \u00e7\u0131kar\u0131lmas\u0131 sebebiyle gizlice T\u00fcrkiye\u2019den ayr\u0131l\u0131rlar. Her iki karde\u015f \u00f6nce Avrupa\u2019ya gider, birka\u00e7 y\u0131l sonra da Suriye ve L\u00fcbnan\u2019a gelip yerle\u015firler. Hawar dergisinin di\u011fer yazarlar\u0131 da birka\u00e7 istisna d\u0131\u015f\u0131nda \u00e7o\u011funlu\u011fu \u015eeyh Said ba\u015fkald\u0131r\u0131s\u0131n\u0131n k\u0131r\u0131lmas\u0131ndan sonra \u00fclkelerinden ka\u00e7\u0131p Frans\u0131z idaresi alt\u0131nda nispeten \u00f6zg\u00fcr bir yer olan Suriye\u2019ye yerle\u015fen ki\u015filerdir.<\/p>\n

Hawar dergisi, bu zor \u015fartlar alt\u0131nda, siyasi alanda amac\u0131na ula\u015famam\u0131\u015f politik \u015fahsiyetlerin elinde ulusal edebiyat\u0131n s\u00f6zc\u00fcs\u00fc, K\u00fcrt ulusunun arzu ve isteklerinin s\u00fcrd\u00fcr\u00fcc\u00fcs\u00fc olur. Bu nedenle Hawar\u2019\u0131n yazarlar\u0131, T\u00fcrk\/Rom devletinin K\u00fcrtler ve K\u00fcrdistan \u00fczerindeki egemenlik ve zulm\u00fcn\u00fc s\u00fcrekli if\u015fa etmek suretiyle halk\u0131n \u00f6fke ve iradesini canl\u0131 tuttular. Hawar, makale, \u015fiir, \u00f6yk\u00fc, piyes, deneme ve s\u00f6yle\u015fileri ile bir yandan ulusal bilinci canland\u0131r\u0131rken \u00f6te yandan halk\u0131n kin ve \u00f6fkesini T\u00fcrk s\u00f6m\u00fcrgeci iktidar\u0131na y\u00f6neltir ve K\u00fcrdistan\u2019\u0131 s\u00f6m\u00fcrgele\u015ftirilmi\u015f bir \u00fclke, K\u00fcrtleri ise ezilmi\u015f ve bast\u0131r\u0131lm\u0131\u015f bir halk olarak tan\u0131mlar. Bu sebeplerden dolay\u0131, biz de bu \u00e7al\u0131\u015fmada kolonyalizm ara\u015ft\u0131rma ve teorileri perspektiinden, Hawar\u2019da K\u00fcrdistan\u2019\u0131n kolonyal hali, T\u00fcrk devlet egemenli\u011finin g\u00f6r\u00fcn\u00fcm\u00fc, sindirilmi\u015f \u00f6znelerin diriltili\u015fi, kolonyal bilginin k\u0131l\u0131c\u0131 kar\u015f\u0131s\u0131nda anti- kolonyal bilginin kalkan\u0131n\u0131n in\u015fas\u0131 \u00fczerinde durarak Hawar\u2019da anti-kolonyal s\u00f6ylemi g\u00f6zler \u00f6n\u00fcne sermeye \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

2. Kolonile\u015ftirilmi\u015f Bir \u00dclke Olarak K\u00fcrdistan ve \u015eiddetin Me\u015fruiyeti<\/h3>\n

E\u011fer kolonyalizmi ba\u015fka insanlar\u0131n \u00fclke ve mallar\u0131n\u0131n i\u015fgal ve kontrol\u00fc; bir \u00fclkenin siyasi ve k\u00fclt\u00fcrel sistemine m\u00fcdahale olarak tan\u0131mlarsak (Loomba, 2000: 19), hi\u00e7 \u015f\u00fcphesiz K\u00fcrdistan ve K\u00fcrt halk\u0131n\u0131n durumu kolonyalizm ile izah edilebilir. Zira Aime Cesaire\u2019in de belirtti\u011fi gibi kolonile\u015ftirilmi\u015f halklar \u201c\u00f6z sular\u0131 \u00e7ekilip t\u00fcketilmi\u015f, k\u00fclt\u00fcrleri ayaklar alt\u0131nda \u00e7i\u011fnenmi\u015f, kurumlar\u0131 y\u0131k\u0131lm\u0131\u015f, topraklar\u0131 zapt edilmi\u015f, dinleri darmada\u011f\u0131n edilmi\u015f, muhte\u015fem sanat eserleri yok edilmi\u015f, ola\u011fan\u00fcst\u00fc imk\u00e2nlar\u0131 ortadan kald\u0131r\u0131lm\u0131\u015f toplumlar\u201dd\u0131r (Cesaire, 2005: 78). Bu s\u00f6zler g\u00f6steriyor ki kolonyalizm yaln\u0131z Avrupal\u0131 \u00fclkelerin Asya ve Afrika \u00fclkelerine kar\u015f\u0131 tarihi bir deneyiminden ibaret de\u011fil, egemen bir g\u00fcc\u00fcn bir halk ve \u00fclkeyi ezmek ve g\u00fc\u00e7s\u00fczle\u015ftirmek i\u00e7in kulland\u0131\u011f\u0131 bir uygulama tarz\u0131d\u0131r.<\/p>\n

Bu nedenle s\u00f6m\u00fcrgecili\u011fin mevcudiyeti belirli bir zaman veya devletle s\u0131n\u0131rlanamaz, o daha ziyade i\u00e7eri\u011fi ve muamele tarz\u0131 ile tan\u0131mlanmal\u0131. Bu nedenle Amerikal\u0131 sosyolog Michael Hechter i\u00e7 kolonyalizmden s\u00f6z eder ve bu kolonyalizme kar\u015f\u0131 m\u00fccadeleyi de ulus\u00e7ulu\u011fun bir versiyonu olarak ortay koyar (\u00d6zk\u0131r\u0131ml\u0131, 2013: 118).<\/p>\n

Kolonile\u015ftirilmi\u015f bir \u00fclkede s\u00f6m\u00fcrgeci iktidar\u0131n g\u00fcc\u00fcn\u00fc k\u0131rmak amac\u0131yla kolonile\u015ftirilen halk\u0131n ayd\u0131n ve edebiyat\u00e7\u0131lar\u0131 aras\u0131nda kolonyalizme kar\u015f\u0131 \u015fiddeti me\u015fru k\u0131lan anti-kolonyalist bir s\u00f6ylem geli\u015fir. Frantz Fanon, \u00fcnl\u00fc eseri Yery\u00fcz\u00fcn\u00fcn Lanetlileri\u2019nde s\u00f6m\u00fcrgecinin meydan okuyu\u015funu susturmay\u0131 ve uygulad\u0131\u011f\u0131 \u015fiddeti k\u0131rmay\u0131 ahlaki bir sorumluluk olarak tan\u0131mlar (Fanon, 2001: 42) ve s\u00f6m\u00fcrgecili\u011fin yasaklarla dolu dar d\u00fcnyas\u0131n\u0131n y\u0131k\u0131lmas\u0131n\u0131 mutlak bir \u015fiddetle m\u00fcmk\u00fcn g\u00f6r\u00fcr (2001: 42). Zira ona g\u00f6re s\u00f6m\u00fcrgecilik ikir sahibi bir makine de\u011fildir, o \u015fiddettir ve daha b\u00fcy\u00fck bir \u015fiddete boyun e\u011fer (2001: 57). Bu nedenle s\u00f6m\u00fcrgecilik kar\u015f\u0131t\u0131 edebiyat, bir sava\u015f edebiyat\u0131d\u0131r. Bu edebiyatta ulusal varl\u0131\u011f\u0131n diriltilmesi i\u00e7in halk sava\u015fa \u00e7a\u011fr\u0131l\u0131r; ulusal bilincin \u015fekillendirilmesi i\u00e7in trajik \u00f6yk\u00fcler ve \u015fiirler arac\u0131l\u0131\u011f\u0131yla \u00fclkenin bast\u0131r\u0131lm\u0131\u015fl\u0131\u011f\u0131 ve egemen d\u00fc\u015fman\u0131n barbarl\u0131\u011f\u0131 if\u015fa edilir ve s\u00f6m\u00fcr\u00fclen halk\u0131n mensuplar\u0131 ulusal sorumlulu\u011fu y\u00fcklenmek \u00fczere g\u00f6revlendirilir (2001: 222).<\/p>\n

Bu tespitler b\u00fct\u00fcn anti-kolonyal edebiyatlar i\u00e7in ortak kodlard\u0131r ve bu kodlara anti-kolonyal bir edebiyat olarak Hawar\u2019daki edeb\u00ee metinlerde de rastlar\u0131z. Zira Hawar\u2019\u0131n yazar ve \u015fair kadrosu g\u00f6zlerini kolonyal bir realitede a\u00e7t\u0131lar ve Hebe\u015f\u2019in deyi\u015fiyle (1996: 29) alt\u0131 y\u0131lda iki b\u00fcy\u00fck isyan\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131na ve ma\u011flubiyetine \u015fahit oldular. Bu y\u00fczden kalemleri ezilmi\u015fli\u011fin ve bast\u0131r\u0131lm\u0131\u015fl\u0131\u011f\u0131n resmini \u00e7izebildi ve amac\u0131na ula\u015famam\u0131\u015f \u015eeyh Said ve A\u011fr\u0131 ba\u015fkald\u0131r\u0131lar\u0131 vas\u0131tas\u0131yla \u00fclkenin halini g\u00f6zler \u00f6n\u00fcne serebildi.<\/p>\n

Hawar\u2019da K\u00fcrdistan sava\u015f alan\u0131d\u0131r, d\u00fc\u015fman\u0131n h\u00fckm\u00fc alt\u0131nda inlemekte, da\u011f ve \u015fehirlerinde direni\u015f s\u00fcrmektedir. \u201cTola Wel\u00eat (Vatan\u0131n \u00d6c\u00fc)\u201d \u015fiirinde belirtildi\u011fi \u00fczere vatan \u00e7ok hastad\u0131r, eski canl\u0131l\u0131\u011f\u0131ndan eser kalmam\u0131\u015ft\u0131r, vatan bug\u00fcn hissiz ve somurtkand\u0131r. Bu y\u00fczden o\u011fullar\u0131 ile konu\u015fmaz. Yara ve kederlerin d\u00f6rt yan\u0131n\u0131 sard\u0131\u011f\u0131 vatan, bu y\u00fczden inlemektedir (Hawar, 2012: 24). Vatan d\u00fc\u015fman i\u015fgali alt\u0131nda inlerken K\u00fcrtler de ezilmi\u015f bir halk olarak peri\u015fan bir haldedir. Nitekim Kamiran Al\u00ee Bedirxan \u201cWelat \u00fb Dil\u00ea Min (Yurdum ve Y\u00fcre\u011fim)\u201d \u015fiirinde vatan yolunda binlerce ki\u015finin \u00f6ld\u00fc\u011f\u00fcn\u00fc, pek \u00e7ok ki\u015finin yetim, evsiz, k\u00f6ys\u00fcz ve \u015fehirsiz kald\u0131\u011f\u0131n\u0131 belirtir (Bedir-Xan K., 2012: 216). Celadet Al\u00ee Bedirxan da \u201cBer Tevna Mehf\u00fbr\u00ea (Hal\u0131 Dokuma Tezgah\u0131 \u00d6n\u00fcnde)\u201d adl\u0131 \u00f6yk\u00fcs\u00fcnde Kuzey K\u00fcrdistan\u2019\u0131 T\u00fcrklerin i\u015fgali alt\u0131nda g\u00f6sterir, pek \u00e7ok K\u00fcrt \u015feyh, \u00f6nder ve b\u00fcy\u00fc\u011f\u00fcn\u00fcn T\u00fcrklerin eliyle idam edildi\u011fini, kad\u0131n ve \u00e7ocuklar\u0131n \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc, mal ve m\u00fclklerinin talan edildi\u011fini, sahipsiz kalan kad\u0131n ve \u00e7ocuklar\u0131n yabanc\u0131 \u015fehirlerde a\u00e7 ve \u00e7\u0131plak b\u0131rak\u0131ld\u0131\u011f\u0131n\u0131 belirtir (Bedir-Xan C., 2012: 51). Yine Celadet, \u201cTola Karw\u00ean (Kervan\u0131n \u00d6c\u00fc)\u201d \u015fiirinde K\u00fcrt halk\u0131n\u0131n dert ve \u00e7ilesini, s\u00f6m\u00fcrge halini trajik bir \u015fekilde g\u00f6zler \u00f6n\u00fcne serer. \u015eiirde askerler g\u00f6zetiminde yola koyulan bir kervan anlat\u0131l\u0131r. \u00c7oluk \u00e7ocuk, a\u015firet, \u00e7ift\u00e7i, a\u011fa, mir, molla ve \u015feyh ac\u0131lar i\u00e7erisinde, kar ve tipi alt\u0131nda a\u00e7 ve \u00e7\u0131plakt\u0131rlar; askerlerin hakaretleri alt\u0131nda inlemektedirler (Bedir-Xan C., 2012: 273- 274).<\/p>\n

B\u00fct\u00fcn bu trajik sahneler K\u00fcrt ulusal ba\u015fkald\u0131r\u0131lar\u0131n\u0131n ba\u015far\u0131ya ula\u015famamas\u0131n\u0131n sonucudur; bu nedenle de Hawar\u2019\u0131n edeb\u00ee metinlerinde bir\u00e7ok kez \u015eeyh Said ve A\u011fr\u0131 ba\u015fkald\u0131r\u0131lar\u0131ndan bahsedilir. Dergide bu isyanlar ya ana tema olarak i\u015flenir ya da ba\u015fka bir olay \u00e7er\u00e7evesinde dolayl\u0131 olarak hat\u0131rlat\u0131l\u0131r. \u201cBer Tevna Mehf\u00fbr\u00ea\u201d \u00f6yk\u00fcs\u00fcnde Rind\u00ea ve Z\u00eez\u00ea\u2019nin babas\u0131 Beng\u00ee A\u011fa, b\u00fcy\u00fck a\u011fabeyleri Zinar ve birka\u00e7 amcao\u011fullar\u0131 \u015eeyh Said ba\u015fkald\u0131r\u0131s\u0131nda \u201cK\u00fcrtlerin ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131nda vatan ve milletleri i\u00e7in\u201d \u00f6ld\u00fcr\u00fclm\u00fc\u015flerdir (Bedir-Xan C., 2012: 51). \u201cDildiziya Gulek\u00ea (Bir G\u00fcl\u00fcn G\u00f6n\u00fcl\u00e7elicili\u011fi)\u201d \u00f6yk\u00fcs\u00fcnde olay, bir parkta cereyan eder ve bu park\u0131n a\u015fa\u011f\u0131s\u0131ndaki karanl\u0131k \u00e7ukurda \u015eeyh Said ve arkada\u015flar\u0131 g\u00f6m\u00fcl\u00fcd\u00fcrler (Bedir-Xan K., 2012: 69). \u201cLi Ber Tirba \u015e\u00eax Se\u00eed (\u015eeyh Said\u2019in Mezar\u0131 Ba\u015f\u0131nda)\u201d Kamiran Al\u00ee Bedirxan \u015eeyh Said\u2019e seslenip \u201ckabrinin hala yumu\u015fak, mezar\u0131n\u0131n isimsiz ve s\u00f6n\u00fck, isminin Piran, Harput ve Diyarbak\u0131r yolu \u00fczerinde kanla yaz\u0131lm\u0131\u015f oldu\u011funu; ayak izlerinin hala K\u00fcrdistan da\u011flar\u0131nda g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc\u201d belirtir. (Bedir-Xan K., 2012: 261). Yine Kamiran \u201cM\u00ear\u00ea Min di \u015eer\u00ee de ye (Kocam Sava\u015ftad\u0131r)\u201d \u00f6yk\u00fcs\u00fcnde isyan\u0131n ad\u0131n\u0131 vermeden \u201cbu \u00fclkede g\u00fc\u00e7l\u00fc bir sava\u015f ve b\u00fcy\u00fck bir isyan olmu\u015f\u201d diyerek (Bedir-Xan K., 2012: 95) bu isyanlar\u0131 hikayesine arka plan yapar. \u201cTola Karw\u00ean\u201d \u015fiirinde Celadet bu isyanlar y\u00fcz\u00fcnden s\u00fcrg\u00fcn edilen bir K\u00fcrt kailesinden s\u00f6z eder ki burada da arka planda yine ba\u015fkald\u0131r\u0131lar vard\u0131r (Bedir-Xan C., 2012: 273). \u201cHevind\u201d piyesinde Celadet A\u011fr\u0131 isyan\u0131nda ger\u00e7ekle\u015fen son sava\u015flardan bahseder ve piyesin olay yeri de A\u011fr\u0131 da\u011f\u0131d\u0131r (Bedir-Xan C., 2012: 322-334). Cegerxw\u00een \u201c\u015eehnama \u015eeh\u00eedan (\u015eehitler \u015eehnamesi)\u201d \u015fiirinde bu isyana kat\u0131lan \u015fahsiyetleri ulusal kahraman ilan eder ve onlar\u0131n tekrar uyanarak K\u00fcrtlere \u00f6nc\u00fcl\u00fck etmesini diler (Cegerxw\u00een, 2012: 291-292). \u201cLi Goristana Amed\u00ea (Amed Mezarl\u0131\u011f\u0131nda)\u201d adl\u0131 \u00f6yk\u00fcs\u00fcnde Osman Sebr\u00ee, r\u00fcyas\u0131nda Diyarbak\u0131r\u2019a gider, Da\u011fkap\u0131s\u0131nda \u015eeyh Said\u2019in idam edildi\u011fi yerde ona seslenir ve \u201cEy kavmiyetimin Kabesi koca \u015eeyh Said\u201d der (Sebr\u00ee, 2012: 349). N\u00fbred\u00een \u00dbsif, \u201cKeskesor\u201d \u00f6yk\u00fcs\u00fcnde K\u00fcrt sava\u015f\u00e7\u0131lar\u0131n\u0131n \u015fehrin i\u00e7ine girdi\u011fi ve isyan\u0131n k\u0131r\u0131lmas\u0131ndan sonra geri \u00e7ekildi\u011fi 1925\u2019teki ba\u015fkald\u0131r\u0131dan bahseder (\u00dbsif, 2012: 503). Bu \u00f6rneklerden anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere \u015eeyh Said ve A\u011fr\u0131 ba\u015fkald\u0131r\u0131lar\u0131n\u0131n Hawar dergisi taraf\u0131ndan T\u00fcrk devletinin kolonyalizmine kar\u015f\u0131 geli\u015fen isyanlar olarak g\u00f6sterildi\u011fi ve K\u00fcrt halk\u0131n\u0131n direni\u015finin ve ulusal kurtulu\u015f gayretinin sembol\u00fc olarak tan\u0131mland\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r.<\/p>\n

Her ne kadar Hawar kadrosu, \u015eeyh Said ve A\u011fr\u0131 ba\u015fkald\u0131r\u0131lar\u0131n\u0131n k\u0131r\u0131lmas\u0131ndan sonra\u00a0 ellerini\u00a0 siyasetten \u00e7ekip yaln\u0131z k\u00fclt\u00fcrel faaliyetlerle alakadar olmak isteyen \u015fahsiyetlerden olu\u015fuyorsa da s\u00f6m\u00fcrgeci iktidar\u0131n devam etmesi ve Hawar yazarlar\u0131n\u0131n deneyim ve hat\u0131ralar\u0131, siyaset ve \u015fiddetin onlar\u0131n g\u00fcndeminde \u00e7\u0131kmas\u0131n\u0131 engelliyordu. Bu ger\u00e7ek, Celadet Al\u00ee Bedirxan\u2019\u0131n \u201cGazinda Xencera Min (Han\u00e7erimin Serzeni\u015fi)\u201d \u00f6yk\u00fcs\u00fcnde kendisini a\u00e7\u0131k\u00e7a g\u00f6sterir: Kaleminin ucunu a\u00e7mak i\u00e7in pas tutmu\u015f han\u00e7erini y\u0131llar sonra kitapl\u0131\u011f\u0131n \u00fczerinden alan Celadet, \u00e7aresiz onun sitemlerine kulak verir. Han\u00e7er uzun uzad\u0131ya faydalar\u0131ndan s\u00f6z eder, onsuz hi\u00e7bir \u015feyin; ne dilin ne de okuma yazman\u0131n ba\u015far\u0131ya ula\u015famayaca\u011f\u0131n\u0131 belirtir. En kadim d\u00f6nemlerden bug\u00fcne K\u00fcrtlerin varl\u0131k ve k\u00fclt\u00fcr\u00fcn\u00fcn savunmas\u0131ndaki rol\u00fcnden bahseder ve Celadet\u2019ten ondan uzakla\u015fmamas\u0131n\u0131 ister (Bedir-Xan C., 2012: 179-180).<\/p>\n

F\u0131rat Ayd\u0131nkaya\u2019ya g\u00f6re Celadet Al\u00ee Bedirxan bu yaz\u0131yla K\u00fcrtlerin ink\u00e2r ve asimilasyonuna kar\u015f\u0131 \u015fiddeti rasyonalize ediyor, ona yeni bir rol tan\u0131ml\u0131yor ve \u015fiddeti, kurucu bir siyasi \u00f6zne olarak g\u00f6steriyor (Ayd\u0131nkaya, 2010: 214). Nitekim yukar\u0131da da bahsedildi\u011fi \u00fczere anti-kolonyal paradigmaya g\u00f6re ulusal kurtulu\u015f \u015fiddetsiz m\u00fcmk\u00fcn de\u011fildir. Bu y\u00fczden han\u00e7er, bir \u015fiddet sembol\u00fc olarak Hawar\u2019daki pek \u00e7ok metinde kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. \u201cGul\u00ea\u201d \u00f6yk\u00fcs\u00fcnde Gul\u00ea, \u00fclkesini savunmak i\u00e7in d\u00fc\u015fman zabitinin kafas\u0131n\u0131 han\u00e7erle keser (\u00dbsif, 2012: 490). \u201cXwe Binas (Kendini Tan\u0131)\u201d adl\u0131 makalede Celadet, K\u00fcrt ge\u00e7lerini han\u00e7er \u00fczerine yemin ettirir (Bedir-Xan C., 2012: 286). \u201cHevind\u201d piyesinde d\u00fc\u015fman A\u011fr\u0131 da\u011f\u0131 isyanc\u0131lar\u0131n\u0131n etraf\u0131n\u0131 sard\u0131\u011f\u0131nda, bir ya\u015fl\u0131, han\u00e7ere sar\u0131l\u0131p \u201cHey han\u00e7er, hey han\u00e7er\/ kara sapl\u0131 \u015fehla bak\u0131\u015fl\u0131\/seni arad\u0131m ey g\u00fczel! Kara g\u00f6zl\u00fc g\u00fczel! Neredesin, alt\u0131n al\u0131nl\u0131 nerdesin\u201d deyip d\u00fc\u015fmana sald\u0131r\u0131r (Bedir- Xan C., 2012: 330).\u201cBer Tevna Mehf\u00fbr\u00ea\u201d \u00f6yk\u00fcs\u00fcnde \u015fehit Beng\u00ee A\u011fa\u2019n\u0131n han\u00e7eri duvarda as\u0131l\u0131d\u0131r, \u00e7ocuklar\u0131 zor zamanlarda han\u00e7eri ziyaret edip babalar\u0131n\u0131 anarlar (Bedir-Xan, 2012: 54). Bu \u00f6rnekler g\u00f6steriyor ki Hawar dergisinde \u015fiddet sembol\u00fc olarak han\u00e7er anti-kolonyal bir imgedir ve kolonile\u015ftirilen bir \u00fclkenin savunucusu ve bek\u00e7isidir.<\/p>\n

3. Hawar Dergisinde Egemen T\u00fcrk \u0130maj\u0131<\/h3>\n

K\u00fcrdistan her ne kadar d\u00f6rt kom\u015fu ulus devlet taraf\u0131ndan kolonile\u015ftirilmi\u015fse de Hawar\u2019da T\u00fcrkler K\u00fcrdistan\u2019\u0131 kolonile\u015ftiren g\u00fc\u00e7 olarak g\u00f6sterilmektedir. Hawar yazarlar\u0131 daima bu egemen d\u00fc\u015fman\u0131n g\u00f6lgesi ile m\u00fccadele halindedir ve onunla konu\u015fmaktad\u0131rlar. \u015e\u00fcphesiz, Hawar yazarlar\u0131n\u0131n K\u00fcrdistan\u2019\u0131 kolonile\u015ftiren d\u00f6rt devlet aras\u0131nda T\u00fcrk devletini \u00f6nplana \u00e7\u0131karmas\u0131n\u0131n sebeplerinin ba\u015f\u0131nda \u015eeyh Said ve A\u011fr\u0131 ba\u015fkald\u0131r\u0131lar\u0131 gelmektedir. Zira Hawar yazarlar\u0131 bir \u015fekilde bu isyanlar\u0131n aktif kat\u0131l\u0131mc\u0131s\u0131 ve\/veya destek\u00e7isi idiler. Bu nedenle Hawar\u2019\u0131n metinlerinde T\u00fcrkler, K\u00fcrt k\u00f6y ve \u015fehirlerine sald\u0131rmakta, halk\u0131 s\u00fcrg\u00fcn etmekte, K\u00fcrdistan da\u011flar\u0131nda K\u00fcrt sava\u015f\u00e7\u0131lar\u0131n\u0131 ku\u015fatmakta, ayaklanmac\u0131lar\u0131 asmakta ve geride kalan halk\u0131 da a\u00e7 ve \u00e7\u0131plak b\u0131rakmaktad\u0131r.<\/p>\n

\u201cTola Wel\u00eat\u201d \u015fiirinde \u201cT\u00fcrko vatana el uzatm\u0131\u015f, kan d\u00f6km\u00fc\u015f, mir ve imamlar\u0131 asm\u0131\u015f, gen\u00e7leri ortadan kald\u0131rm\u0131\u015f\u201dt\u0131r (Hawar, 2012: 24). \u201cHevind\u201d piyesinde T\u00fcrk devleti A\u011fr\u0131 da\u011f\u0131n\u0131n etraf\u0131n\u0131 ku\u015fatm\u0131\u015f, sava\u015f u\u00e7aklar\u0131yla K\u00fcrt sava\u015f\u00e7\u0131lar\u0131n\u0131n \u00fczerine bomba ya\u011fd\u0131rmaktad\u0131r (Bedir-xan C., 2012: 324). N\u00fbred\u00een \u00dbsif\u2019\u0131n \u201cGul\u00ea\u201d \u00f6yk\u00fcs\u00fcnde askerler \u015eadiyan k\u00f6y\u00fcne sald\u0131rmaktad\u0131r (\u00dbsif, 2012: 489). \u201cKeskesor\u201d \u00f6yk\u00fcs\u00fcnde de \u015eeyh Said ba\u015fkald\u0131r\u0131s\u0131n\u0131n k\u0131r\u0131lmas\u0131ndan sonra askerler a\u00e7 kurtlar gibi \u015fehre girer, kimilerini hemen orada \u00f6ld\u00fcr\u00fcr, baz\u0131lar\u0131n\u0131 idam eder, \u00e7ocuk ve hamile kad\u0131nlar\u0131 da s\u00fcng\u00fcler (\u00dbsif, 2012: 503).<\/p>\n

B\u00fct\u00fcn bu sahneler \u015eeyh Said ve A\u011fr\u0131 ba\u015fkald\u0131r\u0131lar\u0131 d\u00f6nemlerini temsil ederken Kamiran Al\u00ee Bedirxan \u201cEyloy\u00ea P\u00eer (Ya\u015fl\u0131 Kartal)\u201d \u00f6yk\u00fcs\u00fcnde T\u00fcrklerle K\u00fcrtler aras\u0131ndaki \u00e7eki\u015fmeyi daha eski d\u00f6nemlere g\u00f6t\u00fcr\u00fcr: Ciz\u00eera Botan mirinin o\u011flu Gurg\u00een, b\u00fcy\u00fck bir sava\u015fta \u201cT\u00fcrko\u201dyu yendi\u011finde b\u00fct\u00fcn K\u00fcrdistan halk\u0131 buna sevinir, Mir bu b\u00fcy\u00fck ba\u015far\u0131dan \u00f6t\u00fcr\u00fc o\u011fluna de\u011ferli bir hediye vermek ister (Bedir-Xan K., 2012: 340). Bu da g\u00f6steriyor ku Hawar yazarlar\u0131n\u0131n zihninde T\u00fcrkler sadece \u015fimdiki zaman\u0131n d\u00fc\u015fman\u0131 de\u011fil, tarihsel d\u00fc\u015fmand\u0131r ve her t\u00fcrl\u00fc nefrete m\u00fcstahakt\u0131rlar.<\/p>\n

Hawar\u2019da T\u00fcrkler, Louis Althusser\u2019in tabiriyle bask\u0131 ve zorbal\u0131k ayg\u0131tlar\u0131yla (Althusser, 1989: 28) K\u00fcrtler \u00fczerinde h\u00e2kimiyet kurmaktad\u0131r. \u00c7\u00fcnk\u00fc T\u00fcrkler devlettir, askerdir, jandarmad\u0131r, zabittir, komutand\u0131r, onba\u015f\u0131d\u0131r, \u00e7avu\u015ftur, y\u00fczba\u015f\u0131d\u0131r, ustaba\u015f\u0131d\u0131r; top, t\u00fcfek, cephane, u\u00e7ak sahibidirler; asker\u00ee kararg\u00e2hlar\u0131nda K\u00fcrtleri \u00f6ld\u00fcr\u00fcrler ve daima sald\u0131r\u0131 konumundad\u0131r. K\u00fcrtlerle konu\u015ftuklar\u0131nda egemen dilleriyle, T\u00fcrk\u00e7e ile onlara hakaret ederler, K\u00fcrtlerin ba\u015fkald\u0131r\u0131lar\u0131n\u0131 bast\u0131rd\u0131klar\u0131nda egemenliklerinin sembol\u00fc olan bayraklar\u0131n\u0131 kamu binalar\u0131na asarlar. B\u00fct\u00fcn bu imajlar g\u00f6steriyor ki Hawar\u2019da T\u00fcrkler, kolonyalist bir g\u00fc\u00e7 olarak b\u00fct\u00fcn bask\u0131 sembolleriyle K\u00fcrtlerin tepesindeki bir korku ve uyar\u0131 imgesi olarak g\u00f6sterilmi\u015ftir.<\/p>\n

Hawar\u2019da T\u00fcrk egemenlik imaj\u0131 \u00e7o\u011fu zaman do\u011frudan do\u011fruya bazen de metaforlar arac\u0131l\u0131\u011f\u0131yla kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Cegerxw\u00een \u201cSerxweb\u00fbna Mir\u00ee\u015fkan (Tavuklar\u0131n Ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131)\u201d adl\u0131 fablda egemen ve ezilen ba\u011flam\u0131nda T\u00fcrk egemenli\u011fini ve K\u00fcrt ezilmi\u015fli\u011fini manidar metaforlarla anlatmaktad\u0131r. Cegerxw\u00een bu \u015fiirinde K\u00fcrt b\u00fcy\u00fcklerini horoz, sava\u015f\u00e7\u0131lar\u0131n\u0131 tavuk ve halk\u0131n\u0131 ise hindi, civciv ve kaz olarak sembolize etmektedir (Cegerxw\u00een, 2012: 335-337). B\u00fct\u00fcn bu hayvanlar\u0131n ortak \u00f6zelli\u011fi kanatl\u0131 olmalar\u0131 ama u\u00e7amamalar\u0131d\u0131r. Buna kar\u015f\u0131l\u0131k T\u00fcrk liderleri bayku\u015f, komutanlar\u0131 \u015fahin ve askerleri ku\u015f olarak kar\u015f\u0131m\u0131za \u00e7\u0131karlar. Bu hayvanlar\u0131n da ortak \u00f6zelli\u011fi kanatl\u0131 olmalar\u0131 ve u\u00e7abilmeleridir. Cegerxw\u00een bu \u015fiirsel imge ile K\u00fcrtlerin k\u00f6lelik ve ezilmi\u015fli\u011fini, s\u00f6m\u00fcrge halini u\u00e7amama ile; T\u00fcrk h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131 ise u\u00e7abilme yetisi yani s\u00f6m\u00fcrgecilikle i\u015faretlemektedir.<\/p>\n

Hawar\u2019da T\u00fcrk\u00e7e de T\u00fcrk egemenli\u011finin ni\u015fanesi ve bir ba\u015f ezme ve hakaret ayg\u0131t\u0131d\u0131r. Zira T\u00fcrkler K\u00fcrtlerle konu\u015furken onlara emir ve hakaret dolu bir T\u00fcrk\u00e7e ile hitap etmektedirler. Cegerxw\u00een\u2019in fabl\u0131nda da horoz (K\u00fcrt b\u00fcy\u00fc\u011f\u00fc), K\u00fcrtlerin ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 i\u00e7in haz\u0131rl\u0131klara ba\u015flay\u0131p T\u00fcrklerle y\u00fcz y\u00fcze g\u00f6r\u00fc\u015fmek istedi\u011finde \u015fahin (T\u00fcrk komutan\u0131), amirane bir tav\u0131rla ona \u201c\u00dblan sen nerelisin\u201d \u201cSizin burda ne i\u015f war\u201d der ve bu \u015fekilde T\u00fcrk\u00e7eyi bir sald\u0131r\u0131 ve hakaret arac\u0131 olarak kullan\u0131r (Cegerxw\u00een, 2012: 336-337).<\/p>\n

Hawar\u2019da T\u00fcrk devletini temsil eden \u015fahsiyetler olumsuz \u00f6zelliklere sahiptir, zira daima K\u00fcrtlere zulmetmekte, k\u00f6y ve \u015fehirlerine bask\u0131n yap\u0131p talan etmektedirler. \u201cTola Karw\u00ean\u201d \u015fiirinde s\u00fcr\u00fclen K\u00fcrtler, bir grup s\u00fcvari muhaf\u0131z, jandarma, piyade, onba\u015f\u0131, \u00e7avu\u015f ve m\u00fclaz\u0131m aras\u0131nda yola d\u00fcz\u00fcl\u00fcrken askerler onlar\u0131 k\u0131rba\u00e7lamakta, k\u0131rba\u00e7 yerlerinden kan akmaktad\u0131r. Kervandakilerin hayk\u0131r\u0131\u015f, inleme ve ahlar\u0131 g\u00f6\u011fe y\u00fckselirken askerler onlara hi\u00e7 ac\u0131may\u0131p \u201cHey kair kurd y\u00fcr\u00fc\u201d, diyerek onlara direktif vermektedirler. Yolda kervan tipiye yakaland\u0131\u011f\u0131nda, m\u00fclaz\u0131m, at\u0131n\u0131 s\u0131cak tutmak i\u00e7in bir ya\u015fl\u0131n\u0131n ke\u00e7esini ondan al\u0131p at\u0131n\u0131n s\u0131rt\u0131na atar. Geceleyin zabit, jandarma ve askerler bir evde bar\u0131n\u0131rken K\u00fcrt kad\u0131n, k\u0131z ve o\u011fullar\u0131 d\u0131\u015far\u0131da ya\u011fmur ve kar alt\u0131nda kal\u0131rlar. Sabahleyin \u00e7avu\u015f k\u0131rba\u00e7la kervan\u0131n aras\u0131na dalar, ke\u00e7esi al\u0131nan ya\u015fl\u0131n\u0131n \u00f6ld\u00fc\u011f\u00fcn\u00fc g\u00f6r\u00fcr. Bu durumu m\u00fclaz\u0131ma aktar\u0131rken egemen bir yle \u201cEfendim i\u015fte halo \/ Geberdi gitti kalo \/ Hi\u00e7 demedi lo lo\u201d der, m\u00fclaz\u0131m da \u201cUlan be\u201d diye cevap verip memnuniyetini belirtir. M\u00fclaz\u0131m ve askerleri K\u00fcrtlerden \u00f6yle nefret etmektedir ki K\u00fcrtlerin \u00f6l\u00fcm\u00fc onlar i\u00e7in sevin\u00e7 kayna\u011f\u0131d\u0131r. Nitekim kervandakiler yorgunluk ve halsizlikten yolda kal\u0131p \u00f6ld\u00fcklerinde m\u00fclaz\u0131m sevinerek \u201ckabuklar\u0131n azalmas\u0131yla ba\u015far\u0131ya ula\u015facak Turan\u201d der. Bu y\u00fczden de onba\u015f\u0131, \u00e7avu\u015f ve askerlere d\u00f6n\u00fcp bir kez daha egemen bir T\u00fcrk\u00e7eyle \u201cArkadan yandan s\u00fcr\u00fcn d\u00fc\u015f\u00fcr\u00fcn be toptan\u201d der. Bunun \u00fczerine askerler k\u0131rba\u00e7 ve k\u0131l\u0131\u00e7larla kervan\u0131n aras\u0131na dal\u0131p hepsini \u00f6ld\u00fcr\u00fcrler (Bedir-Xan C., 2012: 274).<\/p>\n

Bu \u015fekilde Celadet, bu \u015fiirde bir yandan T\u00fcrk\u00e7eyi bize egemenlerin hakaret dili olarak g\u00f6sterirken di\u011fer yandan hayvanlar\u0131n\u0131 bile s\u00f6m\u00fcrge halktan daha de\u011ferli g\u00f6ren s\u00f6m\u00fcrgeci zihniyetin \u00f6znelerine dikkat \u00e7ekmektedir. Bu da bize Fanon\u2019un \u201cs\u00f6m\u00fcrgecinin yerliden s\u00f6z ederken kulland\u0131\u011f\u0131 dil, zoolojik (hayvanbilimsel) bir dildir\u201d (2001: 40), yani onlar\u0131 tan\u0131mlamak i\u00e7in hayvanlarla ilgili kelimeleri se\u00e7erler tespitini hat\u0131rlatmaktad\u0131r. Bu \u015fiirde de ya\u015fl\u0131 adam\u0131n \u00f6l\u00fcm\u00fc i\u00e7in \u201cgeberdi\u201d, kervan\u0131n yola koyulmas\u0131 i\u00e7inse \u201cs\u00fcr\u00fcn\u201d gibi hayvanlarla ilintili iki tabir kullan\u0131lm\u0131\u015ft\u0131r. Bu nedenledir ki Aime Cesaire s\u00f6m\u00fcrgecili\u011fi nesnele\u015fme ile bir tutmakta (2005: 77) ve bu \u015fekilde s\u00f6m\u00fcrge insanlar\u0131n iradesizle\u015ftirilmesinden bahsetmektedir.<\/p>\n

Celadet Al\u00ee Bedirxan, \u201cBer Tevna Mehf\u00fbr\u00ea\u201d \u00f6yk\u00fcs\u00fcnde yine kolonyalist \u00f6znelerin zulm\u00fcne ve T\u00fcrk\u00e7enin kolonile\u015ftirilen halka kar\u015f\u0131 bir silah olarak kullan\u0131lmas\u0131na dikkat \u00e7ekmektedir. Bu \u00f6yk\u00fcde Rind\u00ea ile Z\u00eez\u00ea bir hal\u0131 dokuma at\u00f6lyesinde \u00e7al\u0131\u015fmaktad\u0131r. \u0130kisi de T\u00fcrk\u00e7e bilmemektedir ve ustaba\u015f\u0131lar\u0131 onlara T\u00fcrk\u00e7e k\u00fcfretmektedir. Rind\u00ea ile Z\u00eez\u00ea kendi aralar\u0131nda konu\u015furken onlara \u201cYine mi lak\u0131rd\u0131 Kurd pi\u00e7leri\u201d der, o zaman ikisi de kendilerine k\u00fcfredildi\u011fini anlar ama \u00e7aresizlikten ses \u00e7\u0131karamazlar. Rind\u00ea ile Z\u00eez\u00ea d\u0131\u015f\u0131nda hal\u0131 dokuma at\u00f6lyesinde \u00e7al\u0131\u015fan k\u0131zlar az \u00e7ok T\u00fcrk\u00e7e bilmektedir, Celadet onlar\u0131n T\u00fcrk\u00e7e \u00f6\u011frenmelerine sebep olarak kendini savunmay\u0131 g\u00f6sterir (Bedir- Xan C., 2012: 53). Zira T\u00fcrk\u00e7e kolonyalist \u00f6znelerin dilinde bir silah olarak kullan\u0131lmaktad\u0131r, kolonile\u015ftirilen \u00f6zneler de kendini savunmak i\u00e7in T\u00fcrk\u00e7e \u00f6\u011frenmektedir. Bu \u00f6yk\u00fcde de ezilenler kolonyal bir simge olarak T\u00fcrk\u00e7eyle kar\u015f\u0131 kar\u015f\u0131ya kald\u0131klar\u0131nda, T\u00fcrk\u00e7e b\u00fct\u00fcn k\u00fc\u00e7\u00fclt\u00fcc\u00fc g\u00fcc\u00fcyle onlar\u0131n tepesine bir bomba gibi inmekte ve ac\u0131s\u0131n\u0131n ni\u015fanesi olmaktad\u0131r.<\/p>\n

Celadet Al\u00ee Bedirxan, Herekol Az\u00eezan m\u00fcstear ad\u0131yla \u201cBiyaniyek\u00ee di Kurdistan\u00ea de \u00c7i D\u00eetine (Bir Yabanc\u0131n\u0131n K\u00fcrdistan\u2019daki G\u00f6zlemleri)\u201d adl\u0131 r\u00f6portajda yabanc\u0131 bir gazetecinin a\u011fz\u0131ndan T\u00fcrk devletinin uygulamalar\u0131na ve halk \u00fczerindeki zulm\u00fcne dikkat \u00e7eker. Gazeteci, K\u00fcrdistan\u2019da dola\u015ft\u0131\u011f\u0131 alt\u0131 ay zarf\u0131nda pek \u00e7ok deh\u015fet verici olayla kar\u015f\u0131la\u015ft\u0131\u011f\u0131n\u0131 belirttikten sonra bunlardan birini detayl\u0131 olarak anlat\u0131r. Buna g\u00f6re, 50-60 ya\u015f\u0131ndaki ihtiyar bir K\u00fcrt, kuca\u011f\u0131nda iki ya\u015f\u0131nda bir \u00e7ocuk varken yolda yirmi ya\u015f\u0131ndaki bir T\u00fcrk jandarmas\u0131n\u0131n k\u00fcf\u00fcrlerine maruz kal\u0131r. Jandarma ya\u015fl\u0131 adam\u0131 k\u0131rba\u00e7lamaktad\u0131r, buna ra\u011fmen ya\u015fl\u0131 adam kuca\u011f\u0131ndaki \u00e7ocu\u011fu korumak i\u00e7in jandarmaya bakar ve y\u00fcz\u00fcne g\u00fcl\u00fcmser (Az\u00eezan, 2012: 310). Yine gazeteci bir g\u00fcn 102 ya\u015f\u0131ndaki dostunu ziyaret i\u00e7in bir k\u00f6ye gider. Jandarma silahlar\u0131 toplama amac\u0131yla k\u00f6ye bask\u0131n yapar, k\u00f6y\u00fcn gen\u00e7lerini toplay\u0131p ak\u0131beti belirsiz bir \u015fekilde g\u00f6t\u00fcr\u00fcrler. K\u00f6yde bir \u00e7ak\u0131 bile bulunmad\u0131\u011f\u0131 halde ya\u015fl\u0131 adama sata\u015f\u0131rlar, onu yere at\u0131p aya\u011f\u0131ndan kan gelinceye kadar elli defa coplarlar. Ya\u015fl\u0131 adam yata\u011fa d\u00fc\u015fer, gazeteci ona dayak yeme sebebini sordu\u011funda \u00f6nce \u201cK\u00fcrt oldu\u011fum i\u00e7in\u201d der, sonra korku ile etraf\u0131na bak\u0131p \u201cyok yok yanl\u0131\u015f s\u00f6yledim, \u00f6nceden K\u00fcrt idim, \u015fimdi T\u00fcrk\u00fcm, bu \u00fclkede herkes T\u00fcrkt\u00fcr\u201d der. Celadet, gazetecinin a\u011fz\u0131nda d\u00f6k\u00fclen T\u00fcrk\u00e7e \u201cT\u00fcrk en b\u00fcy\u00fck millet, T\u00fcrkiye\u2019de ya\u015far T\u00fcrk, yok ba\u015fkas\u0131\u201d gibi s\u00f6zlerle T\u00fcrk egemenli\u011fine ve onun K\u00fcrtlerin ad\u0131n\u0131 ortadan kald\u0131rma gayretine dikkat \u00e7eker. Bu \u015fekilde T\u00fcrkiye Devleti\u2019nin K\u00fcrtlerin varl\u0131\u011f\u0131na ve kimli\u011fine tahamm\u00fcls\u00fcz, asimileci ve zorba y\u00fcz\u00fcn\u00fc g\u00f6sterir.<\/p>\n

4. Hawar\u2019da Sindirilmi\u015f \u00d6znelerin Diriltili\u015fi ve kolonyal bir \u0130mge Olarak \u0130ntikam<\/h3>\n

Sindirilmi\u015f \u00f6znelerin ve kolonile\u015ftirilmi\u015f gruplar\u0131n diriltili\u015fi konusunda kolonyalizm teorisyenleri aras\u0131nda farkl\u0131 g\u00f6r\u00fc\u015fler vard\u0131r. Gayatri Spivak\u2019a g\u00f6re ezilen gruplar\u0131n ve sindirilmi\u015f \u00f6znelerin sesini diriltmek m\u00fcmk\u00fcn de\u011fildir (Loomba, 2000: 261). Buna kar\u015f\u0131l\u0131k olumlu g\u00f6r\u00fc\u015f ve gayretleriyle, kolonyal teorisyenler aras\u0131nda Albert Memmi\u2019nin tabiriyle \u201c\u00dc\u00e7\u00fcnc\u00fc d\u00fcnyan\u0131n peygamberi ve s\u00f6m\u00fcrge y\u0131k\u0131c\u0131l\u0131\u011f\u0131n\u0131n romantik kahraman\u0131\u201d olarak Frantz Fanon kar\u015f\u0131m\u0131za \u00e7\u0131kmakta ve sindirilmi\u015f \u00f6znelerin diriltilebilece\u011fini savunmaktad\u0131r. Fanon, s\u00f6m\u00fcrgecilikten kurtulu\u015fu ulusal \u00e7er\u00e7evede m\u00fcmk\u00fcn g\u00f6rmektedir. Fanon\u2019a g\u00f6re kayna\u011f\u0131n\u0131 ulusall\u0131ktan alan her \u015fey halk i\u00e7in do\u011frudur ve yol g\u00f6stericidir. Bu ger\u00e7eklik ulusun y\u00fckseli\u015fini beraberinde getirmekte ve s\u00f6m\u00fcrgeci rejimlerin iktidar\u0131n\u0131 sarsmaktad\u0131r (2001: 47). Aime Cesaire s\u00f6m\u00fcrge halklar\u0131n temel sorununu ulusall\u0131k \u00e7er\u00e7evesinde ele almakta, ulusal sorunlar\u0131n s\u0131n\u0131fsal m\u00fccadele ya da kapitalizm ve sosyalizm kar\u015f\u0131t\u0131 m\u00fccadele \u00e7er\u00e7evesinde ele al\u0131nmas\u0131na kar\u015f\u0131 \u00e7\u0131kmaktad\u0131r. Zira ona g\u00f6re s\u0131n\u0131fsal m\u00fccadele s\u00f6m\u00fcrge halklar\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zemez (Cesaire, 2005: 29).<\/p>\n

Hawar\u2019da ilk kez Hevind\u00ea Sor\u00ee ulusu, s\u00f6m\u00fcrgelikten kurtulu\u015f g\u00fcc\u00fc ve halk\u0131n kurtulu\u015f yolu olarak tan\u0131mlar. Yazar \u201cYeqyet\u00eeman (Birli\u011fimiz)\u201d adl\u0131 yaz\u0131s\u0131nda ulusall\u0131\u011f\u0131 halk\u00e7\u0131l\u0131k dini olarak adland\u0131rmakta ve Mustafa Kamil, Sa\u2019d Zeglul, Yusuf Mazini, Garibaldi, Wa\u015fington de Valira, Gandi ve A\u011fr\u0131 ba\u015fkald\u0131r\u0131s\u0131n\u0131n lideri \u0130hsan Nuri Pa\u015fa gibi anti-kolonyal ulusal m\u00fccadelecileri bu dinin peygamberleri olarak tan\u0131tmaktad\u0131r. Ona g\u00f6re bu dinin kutsal kitaplar\u0131 \u00f6zg\u00fcrl\u00fck ve ba\u011f\u0131ms\u0131zl\u0131k bildirileri, dua ve zikirleri ise ulusal mar\u015flard\u0131r (Sor\u00ee, 2012: 214). Bu konu Hawar\u2019\u0131n 18. say\u0131s\u0131nda Celadet Al\u00ee Bedirxan taraf\u0131ndan da i\u015flenmektedir. Celadet de Hevind\u00ea Sor\u00ee gibi Kurdayet\u00ee\u2019yi yani K\u00fcrt ulus\u00e7ulu\u011funu K\u00fcrtlerin dini olarak g\u00f6stermekte ve \u201cPend\u00ean Ay\u00eena Kurdaniy\u00ea (K\u00fcrtl\u00fck Dininin \u00d6\u011f\u00fctleri)\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda K\u00fcrt gen\u00e7lerine yol yordam g\u00f6stermektedir (Bedir-Xan C., 2012: 286). Yaln\u0131z Hevind\u00ea Sor\u00ee ve Celadet de\u011fil, Hawar\u2019\u0131n di\u011fer yazarlar\u0131 da s\u00f6m\u00fcrgecili\u011fin y\u0131k\u0131l\u0131\u015f\u0131n\u0131 ulusal kimli\u011fin in\u015fas\u0131 ve mill\u00ee kahramanlar\u0131n yarat\u0131lmas\u0131 ile m\u00fcmk\u00fcn g\u00f6rmektedir. Bu y\u00fczden Hawar edebiyat\u0131 bir yan\u0131yla mill\u00ee bir edebiyatken di\u011fer yan\u0131yla da anti-kolonyald\u0131r. Bu nedenle Hawar\u2019\u0131n pek \u00e7ok metninde edeb\u00ee karakterler ulusal \u00f6zg\u00fcrl\u00fck ve T\u00fcrklerin s\u00f6m\u00fcrgeci iktidar\u0131n\u0131 y\u0131kma yolunda ulusal kimli\u011finin fark\u0131na varmakta ve bu kolektif kimlik ile olumlu ve aktif bir rol \u00fcstlenmektedir.<\/p>\n

Hawar\u2019\u0131n edeb\u00ee metinlerinin karakterleri ulusal kurtulu\u015f \u00e7er\u00e7evesinde anti-kolonyal \u00f6zellikleri ile \u00f6ne \u00e7\u0131karlar. Hawar yazarlar\u0131, kahramanlar\u0131n\u0131 ulusal anlamda olgunla\u015ft\u0131rmak i\u00e7in \u00e7o\u011fu kez vatan\u0131n bast\u0131r\u0131l\u0131\u015f ve ulusal de\u011ferlerin ayaklar alt\u0131na al\u0131n\u0131\u015f g\u00f6r\u00fcnt\u00fclerini kullan\u0131r ve halk ve \u00fclkenin ac\u0131lar\u0131ndan anti- kolonyal ulusal \u015fahsiyetler yarat\u0131rlar. Bu nedenle Hawar yazarlar\u0131 edeb\u00ee metinlerinde trajik olaylarla uyanma ve bilin\u00e7lenme zeminini haz\u0131rlarlar. Fanon\u2019un tabiriyle \u201cs\u00f6m\u00fcrgelikten kurtulu\u015f hi\u00e7bir zaman fark edilmeksizin olup bitmez\u201d. Bundand\u0131r ki sindirilmi\u015f \u00f6zne, ger\u00e7ekli\u011finin fark\u0131na vard\u0131\u011f\u0131nda yeni bir g\u00f6zle kendine ve etraf\u0131na bakar ve bu yeni g\u00f6r\u00fc\u015fle mevcudiyetini k\u00f6k\u00fcnden de\u011fi\u015ftirir. Bu sayede sindirilmi\u015f \u00f6zne seyircilikten kaderini belirleyen bir aktiviste d\u00f6n\u00fc\u015f\u00fcr (Fanon, 2001: 34- 35). Bu nedenle s\u00f6m\u00fcrgelikten kurtulu\u015f ancak yeni insanlar\u0131n yarat\u0131l\u0131\u015f\u0131 ile m\u00fcmk\u00fcn olur ki bu yeni insanlar m\u00fccadeleci bir co\u015fku ile s\u00f6m\u00fcrgecilik ger\u00e7e\u011fini yener ve ezilen ulusun \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc garanti alt\u0131na al\u0131r.<\/p>\n

Hawar yazarlar\u0131, T\u00fcrk kolonyalizmini k\u0131rmada en \u00e7ok gen\u00e7lerle konu\u015furlar. Zira gen\u00e7ler de\u011fi\u015ftirme g\u00fcc\u00fcne sahiptir ve kolonyal iktidar\u0131 ortadan kald\u0131rabilirler. Bu nedenle Celadet Al\u00ee Bedirxan \u201cXwe Binas\u201d yaz\u0131s\u0131nda gen\u00e7lere seslenir, evvel emirde gen\u00e7 s\u0131n\u0131f\u0131 aya\u011fa kald\u0131rmak ister. Yazar, \u201cSen kimsin? Hangi millet ve \u0131rktans\u0131n? Dilin nedir? Tarihte neydin? Bug\u00fcn ne haldesin? Bundan nas\u0131l kurtulabilirsin?\u201d (Not: Bu yaz\u0131 Atat\u00fcrk\u2019\u00fcn \u201cGen\u00e7li\u011fe Hitabe\u201dsine alternatif olarak yaz\u0131lm\u0131\u015f intibas\u0131 veriyor.) gibi sorularla Fanon\u2019un bahsetti\u011fi bilin\u00e7lenme ve uyan\u0131\u015f\u0131 ger\u00e7ekle\u015ftirmek ister. Zira bu sorular\u0131n cevab\u0131 gen\u00e7leri ulusal realiteye \u00e7ekecek ve onlara yeni bir d\u00fcnyan\u0131n kap\u0131s\u0131n\u0131 a\u00e7acakt\u0131r. Celadet\u2019e g\u00f6re K\u00fcrt gen\u00e7leri m\u00fccadele zaman\u0131nda (s\u00f6m\u00fcrge durumunda) d\u00fcnyaya geldiklerinden \u00f6l\u00fcm\u00fc g\u00f6ze almal\u0131d\u0131r. Zira k\u00f6kleri Med ve Ar\u00eelere ula\u015fan kadim bir milletin boyunduru\u011fu kabul etmesi beklenemez. Ona g\u00f6re gen\u00e7lerin amac\u0131 vatan\u0131n ve milletin kurtulu\u015fu olmal\u0131d\u0131r, ama\u00e7lar\u0131n\u0131n ad\u0131 K\u00fcrt olmal\u0131, Kurdayet\u00ee olmal\u0131, K\u00fcrdistan olmal\u0131. Yazar \u00fclkeyi da\u011f\u0131lm\u0131\u015f bir bedene benzetir ve bunu birli\u011fin olmay\u0131\u015f\u0131na ba\u011flar (Bedir-Xan C., 2012: 286). Bu nedenle K\u00fcrt gen\u00e7lerinin \u015fahs\u0131nda eski eksiklik ve hastal\u0131klardan ar\u0131nm\u0131\u015f yeni insanlar yaratmak ister.<\/p>\n

Celadet bu yeni insan yaratma gayretinde K\u00fcrt k\u0131zlar\u0131na da yer verir. Bu nedenle yaz\u0131n\u0131n son paragraf\u0131nda K\u00fcrt k\u0131zlar\u0131na seslenerek \u201cEy K\u0131z! Bu s\u00f6zlerde senin hissen de az de\u011fildir, zira bu genci sen e\u011fiteceksin, onunla ya\u015fayacaks\u0131n ve onunla \u00f6leceksin\u201d der (Bedir-Xan C., 2012: 290). Bu \u015fekilde Celadet gen\u00e7 k\u0131zlara, gen\u00e7 erkeklerin yan\u0131nda yard\u0131mc\u0131 g\u00f6revi vermekte ve onlar\u0131 etkin akt\u00f6r olarak m\u00fccadele meydan\u0131na \u00e7a\u011f\u0131rmaktad\u0131r. Nitekim Hawar\u2019\u0131n edeb\u00ee metinlerinin \u00e7o\u011funda kad\u0131n ulusal m\u00fccadelede erke\u011fin yan\u0131nda yer almakta ve ondan a\u015fa\u011f\u0131 kalmamaya \u00e7al\u0131\u015fmaktad\u0131r.<\/p>\n

KamiranAl\u00ee Bedirxan da \u201cHerwek\u00ee Hate Gotin (S\u00f6ylendi\u011fi Gibi)\u201d yaz\u0131s\u0131nda gen\u00e7lere seslenmekte, bir yandan m\u00fccadele ve vatan m\u00fcdafaas\u0131 i\u00e7in onlar\u0131 \u015fevklendirmekte, \u00f6te yandan ka\u00e7\u0131\u015f ve uyu\u015fuklu\u011fu r\u00fcsva etmektedir. Kamiran\u2019a g\u00f6re vatan yolunda \u00f6lmek \u201cg\u00fczel\u201ddir, onu b\u0131rak\u0131p ka\u00e7mak ise \u201crezillik\u201dtir. Bu y\u00fczden K\u00fcrt gen\u00e7lerine d\u00f6n\u00fcp y\u00fcksek sesle \u201cG\u00f6\u011fs\u00fcn\u00fcz\u00fc ve bedeninizi yi\u011fit\u00e7e ve memnuniyetle vatan, kad\u0131n ve \u00e7ocuklar\u0131n\u0131za siper edin! Kalk\u0131n\u2026 Kalk\u0131n gen\u00e7ler! Sava\u015f i\u00e7in kalk\u0131n! Y\u00fcre\u011finiz hi\u00e7bir zaman uyu\u015fuk olmas\u0131n!!.. \u00d6lmek de\u011fil korku ac\u0131d\u0131r\u201d der. Kamiran gen\u00e7lerin m\u00fccadelesinde uyu\u015fuklu\u011fun \u00f6n\u00fcne ge\u00e7mek i\u00e7in \u201crev\u00een\u201d yani ka\u00e7mak s\u00f6z\u00fcn\u00fcn K\u00fcrt\u00e7e olmad\u0131\u011f\u0131n\u0131 belirtir. Ka\u00e7an, kar\u0131s\u0131n\u0131 ve \u00e7ocuklar\u0131n\u0131, vatan ve namusunu d\u00fc\u015fmana teslim etmi\u015f olur, bu y\u00fczden gen\u00e7lere seslenir:<\/p>\n

B\u0131rak g\u00f6\u011fs\u00fcnde vatan sava\u015f\u0131n\u0131n g\u00fclleri a\u00e7\u0131ls\u0131n! D\u00fc\u015fman\u0131n \u00e7oklu\u011fundan, co\u015fkunlu\u011fundan korkmay\u0131n!! Sald\u0131rgan\u0131n \u00fcst\u00fcne atlay\u0131n! Ya\u015famsal korkular y\u00fcre\u011finizde yer edinmesin!! Y\u00fcre\u011finiz ayd\u0131n olsun, y\u00fcre\u011finiz \u015fad olsun, \u00f6l\u00fcm\u00fcn g\u00f6lgesinde vatan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc, emniyet ve namus sakl\u0131d\u0131r. K\u00fcrdistan\u2019\u0131n sevin\u00e7 g\u00fcne\u015fi \u00f6l\u00fcm\u00fcn g\u00f6lgesinden atlayacakt\u0131r. K\u0131ymet, b\u00fcy\u00fckl\u00fck, \u015f\u00f6hret \u00f6l\u00fcm\u00fcn g\u00f6lgesinde gizlidir (Bedir-Xan K., 2012:378-379).<\/p>\n

Bu \u015fekilde Kamiran Al\u00ee Bedirxan, vatan yolunda can\u0131n\u0131 feda\u00a0 edenleri\u00a0 \u00f6vmekte,\u00a0 m\u00fccadele\u00a0 ruhunu\u00a0 diriltmektedir.<\/p>\n

Nitekim Hawar\u2019daki edeb\u00ee karakterlerin hepsi ulusal kimli\u011fi ve m\u00fccadelecili\u011fi ile \u00f6ne \u00e7\u0131kmakta, bu da onlar\u0131n Celadet ve Kamiran\u2019\u0131n bu s\u00f6zlerinin etkisi alt\u0131nda yarat\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.<\/p>\n

Sindirilmi\u015f \u00f6znelerin diriltili\u015fi Hawar\u2019da belli bir s\u0131ra i\u00e7inde ger\u00e7ekle\u015fmektedir. \u00d6nce kolonyal g\u00fc\u00e7ler bir k\u00f6ye, \u015fehre ya da gruba sald\u0131rmakta ve \u00e7o\u011fu kez de \u00f6yk\u00fc kahraman\u0131n\u0131n babas\u0131n\u0131 \u00f6ld\u00fcrmektedir. Bu \u015fekilde s\u00f6m\u00fcrgeci g\u00fc\u00e7lerin zul\u00fcm ve bask\u0131s\u0131 sindirilmi\u015f \u00f6zneyi uyand\u0131rmakta ve y\u00fcre\u011finde intikam duygusunu hareketlendirmektedir. Bu duygu edeb\u00ee karakteri m\u00fccadeleye sevk etmekte ve b\u00f6ylece kahraman d\u00fc\u015fman\u0131 kovmak ve halk\u0131n\u0131 ve yurdunu korumak i\u00e7in kendini feda etmektedir. Bu ger\u00e7ekle\u015fti\u011finde Celadet\u2019in de belirtti\u011fi \u00fczere, K\u00fcrt gen\u00e7 k\u0131z ve o\u011fullar\u0131 yan yanad\u0131r ve gerekti\u011finde K\u00fcrt k\u0131zlar\u0131 da K\u00fcrt o\u011fullar\u0131 gibi \u00f6ne \u00e7\u0131kmakta ve m\u00fccadelede onlardan geri kalmamaktad\u0131r. Denilebilir ki Hawar\u2019da sindirilmi\u015f \u00f6znelerin diriltili\u015fi bu esas \u00fczerine ger\u00e7ekle\u015fmekte ve sesleri bunun sonucunda y\u00fckselmektedir. Bu \u00e7er\u00e7evede \u015fimdi Hawar\u2019\u0131n edeb\u00ee metinlerinde sindirilmi\u015f \u00f6znelerin dirili\u015f s\u00fcrecine g\u00f6z at\u0131p bu metinlerdeki karakterleri tan\u0131taca\u011f\u0131z.<\/p>\n

Rind\u00ea ile Z\u00eez\u00ea Celadet\u2019in \u201cBer Tevna Mehf\u00fbr\u00ea\u201d \u00f6yk\u00fcs\u00fcn\u00fcn iki k\u0131z karakteridir. \u015eeyh Said ba\u015fkald\u0131r\u0131s\u0131 d\u00f6neminde babalar\u0131 \u00f6ld\u00fcr\u00fcld\u00fckten sonra anneleri ve k\u00fc\u00e7\u00fck karde\u015fleri Gefo ile \u015fehre yerle\u015firler. Her iki k\u0131z karde\u015f k\u00fc\u00e7\u00fck karde\u015flerinin okul masraf\u0131n\u0131 kar\u015f\u0131lamak i\u00e7in hal\u0131 dokuma at\u00f6lyesinde \u00e7al\u0131\u015f\u0131rlar.<\/p>\n

Zira \u015fehit babalar\u0131n\u0131n vasiyeti gere\u011fi karde\u015fleri Gefo okumal\u0131, d\u00fcnya nizam\u0131n\u0131 \u00f6\u011frenmeli ve d\u00fc\u015fman\u0131n kar\u015f\u0131s\u0131na g\u00fc\u00e7l\u00fc bir \u00f6zne olarak \u00e7\u0131kmal\u0131yd\u0131. Bu y\u00fczden k\u0131\u015f g\u00fcn\u00fc her iki k\u0131z karde\u015f incecik elbiseleri ile \u00e7al\u0131\u015fmakta ve ustaba\u015f\u0131lar\u0131n\u0131n hakaretlerine katlanmaktayd\u0131lar. K\u00fc\u00e7\u00fck Z\u00eez\u00ea so\u011fuktan i\u015f yapamaz hale geldi\u011finde Rind\u00ea ona \u00e7al\u0131\u015fma gayelerini anlat\u0131r ve bunun \u00fczerine Z\u00eez\u00ea bu kutsal ama\u00e7 i\u00e7in daha fazla \u00e7al\u0131\u015f\u0131p daha fazla para kazan\u0131r. G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere her iki k\u0131z karakter karde\u015flerinin bilin\u00e7li ve g\u00fc\u00e7l\u00fc biri olarak d\u00fc\u015fmanla y\u00fczle\u015fmesi i\u00e7in onun haz\u0131rlanma s\u00fcrecine aktif olarak kat\u0131lmakta ve ulusal sorumluluklar\u0131n\u0131 hakk\u0131 ile ifa etmektedirler.<\/p>\n

\u201cHevind\u201d piyesinde Hevind vatan m\u00fcdafaas\u0131 i\u00e7in A\u011fr\u0131 ba\u015fkald\u0131r\u0131s\u0131na sava\u015f\u00e7\u0131 olarak kat\u0131lm\u0131\u015f k\u00fc\u00e7\u00fck bir o\u011flan \u00e7ocu\u011fudur. Her ne kadar ya\u015f\u0131 k\u00fc\u00e7\u00fck de olsa ba\u015fkald\u0131r\u0131n\u0131n amac\u0131n\u0131 iyi \u00f6z\u00fcmsemi\u015ftir ve bilin\u00e7li hareket etmektedir. Top ve bombalar alt\u0131nda bile etraf\u0131 ile \u015fakala\u015fmakta ve herkesi kendine g\u00fcld\u00fcrmektedir. Cesaretiyle d\u00fc\u015fman siperlerinden el bombas\u0131 toplay\u0131p Qe\u015fem ile Men\u00eeje\u2019ye \u201cSize elma toplad\u0131m\u201d demektedir. D\u00fc\u015fman kuvvetleri K\u00fcrt sava\u015f\u00e7\u0131lar\u0131n bulundu\u011fu tepeye h\u00fccum edince Serwer Beg\u2019in iste\u011fi \u00fczerine kad\u0131n ve \u00e7ocuklar sava\u015f\u00e7\u0131lardan ayr\u0131l\u0131r. O zaman Hevind kendisinin de sava\u015f\u00e7\u0131lar aras\u0131na al\u0131nmas\u0131 i\u00e7in doktora yalvar\u0131r ve sonunda onun yard\u0131m\u0131yla direni\u015f\u00e7ilere kat\u0131l\u0131r (Bedir-Xan C., 2012: 333). Celadet Al\u00ee Bedirxan, Hevind karakteriyle bir \u00e7ocu\u011fun \u015fahs\u0131nda yeti\u015fkin bir adam\u0131n cesaretini g\u00f6stermekte ve \u00fclke \u00e7ocuklar\u0131n\u0131n vatan m\u00fcdafaas\u0131ndaki aktif ve g\u00fc\u00e7l\u00fc rol\u00fcne i\u015faret etmektedir.<\/p>\n

Qe\u015fem ile Men\u00eeje piyesin iki kad\u0131n karakteridir ve ni\u015fanl\u0131lar\u0131 Felemez ve Gurg\u00een ile beraber d\u00f6rt y\u0131ld\u0131r da\u011fda sava\u015f\u0131n i\u00e7indedirler. Her iki karakter cephede de\u011fil, nispeten g\u00fcvenli bir b\u00f6lgededir. Top ve silah sesleri geldi\u011finde Men\u00eeje ni\u015fanl\u0131s\u0131 i\u00e7in a\u011flamakta ama Qe\u015fem onu y\u00fcreklendirerek sava\u015fanlar\u0131n hepsinin onlar\u0131n kocas\u0131 ve abisi gibi oldu\u011funu belirterek ona ulusal duru\u015fu hat\u0131rlat\u0131r. D\u00fc\u015fman askerleri yakla\u015f\u0131nca onlar da silaha sar\u0131l\u0131p d\u00fc\u015fmanla y\u00fczle\u015fir. Bu arada Men\u00eeje d\u00fc\u015fman u\u00e7aklar\u0131n\u0131n bombas\u0131 ile yaralan\u0131r. Buna ra\u011fmen direni\u015f\u00e7ilerle siviller birbirinden ayr\u0131laca\u011f\u0131 zaman ikisi de direni\u015fe kat\u0131lmak ister. Lewend A\u011fa\u2019ya d\u00f6n\u00fcp \u201cBiz de sava\u015f\u00e7\u0131 de\u011fil miyiz, g\u00f6z\u00fcnle g\u00f6rd\u00fcn nas\u0131l sava\u015ft\u0131\u011f\u0131m\u0131z\u0131\u201d derler. Lewend A\u011fa onlar\u0131 sar\u0131l\u0131r ve silah olmad\u0131\u011f\u0131n\u0131 s\u00f6yler. Bunun \u00fczerine Qe\u015fem \u201cKe\u015fke k\u0131z olmasayd\u0131k\u201d der. Celadet, Qe\u015fem ile Men\u00eeje gibi fedak\u00e2rl\u0131k ve y\u00fcksekg\u00f6n\u00fcll\u00fcl\u00fckleri ile \u00f6ne \u00e7\u0131kan iki kad\u0131n karakter vas\u0131tas\u0131 ile K\u00fcrt kad\u0131nlar\u0131n\u0131n da vatan m\u00fcdafaas\u0131nda d\u00fc\u015fmanla kar\u015f\u0131 kar\u015f\u0131ya gelebilece\u011fini, gerekti\u011finde kahramanca sava\u015fabilece\u011fini g\u00f6stermek istemektedir.<\/p>\n

\u201cHevind\u201d piyesinde Serwer Beg de \u00f6rnek bir \u015fahsiyettir. Ba\u015fkald\u0131r\u0131n\u0131n kumandan\u0131 olan Serwer Beg son \u00e7at\u0131\u015fmada yaralan\u0131r. Herkes \u00f6ld\u00fc\u011f\u00fcn\u00fc san\u0131r, ama o g\u00f6zlerini a\u00e7\u0131p \u201chen\u00fcz \u00f6lmedim\u201d der. \u00d6lmeden evvel arkada\u015flar\u0131na son direktilerini verip Qubad\u2019a \u201cKanl\u0131 g\u00f6mle\u011fimi amcak\u0131z\u0131ma g\u00f6t\u00fcr\u00fcn, o\u011flumu i\u00e7inde b\u00fcy\u00fcts\u00fcn, onu \u00e7abuk yeti\u015ftirsin ve milletinin hizmetine soksun. Millet daha fazla bekleyemez. Ona canfeda ve serdenge\u00e7tiler laz\u0131md\u0131r. Anas\u0131na b\u00f6yle s\u00f6yle\u201d der. Serwer Beg son s\u00f6zlerinde \u201cher yerde yi\u011fitlik, her yerde K\u00fcrtl\u00fck; ama d\u00fc\u015fman egemen, biz her yerde zay\u0131f ve d\u00fczensiziz, bu y\u00fczden de boyunduruk alt\u0131nday\u0131z\u201d der (Bedir-Xan C., 2012: 327). Serwer Beg bu s\u00f6zleriyle K\u00fcrtlerin boyunduruk alt\u0131nda olu\u015funu ve zay\u0131l\u0131\u011f\u0131n\u0131 itiraf etse de hi\u00e7 umutsuzlu\u011fa kap\u0131lmaz ve zafer umudunu kanl\u0131 g\u00f6mle\u011fi ile sonraki nesillere havale eder ve y\u00fcksek bir sesle o\u011fluna cesaret ve m\u00fccadelesini miras b\u0131rak\u0131r. Ayr\u0131ca mill\u00ee bir \u00f6zne olarak o\u011flunun e\u011fitimi vazifesini de kar\u0131s\u0131na verir ve b\u00f6ylece erkek, kad\u0131n ve \u00e7ocuk zafer yolunda ulusal kurtulu\u015fun ortaklar\u0131 olurlar.<\/p>\n

Hawar dergisinde N\u00fbred\u00een \u00dbsif da mill\u00ee karakterler yaratma konusunda olduk\u00e7a ba\u015far\u0131l\u0131d\u0131r. Gul\u00ea \u00f6yk\u00fcs\u00fcnde iki ilgi \u00e7ekici karakter kar\u015f\u0131m\u0131za \u00e7\u0131kmakta; bunlardan ilki Gul\u00ea, \u00f6yk\u00fcn\u00fcn ba\u015fkahraman\u0131d\u0131r ve \u015eadiyan k\u00f6y\u00fcndendir. Birka\u00e7 y\u0131l \u00f6nce babas\u0131 onu zorla istemedi\u011fi biriyle evlendirmi\u015ftir. Bunun \u00fczerine Gul\u00ea kocas\u0131n\u0131 \u00f6ld\u00fcr\u00fcp e\u015fk\u0131ya olan Qo\u00e7o\u2019nun pe\u015fine d\u00fc\u015fer. Bu nedenle k\u00f6yl\u00fcler Gul\u00ea\u2019ye k\u00f6t\u00fc g\u00f6zle bakmakta ona \u201cKahpe Gul\u00ea! Namussuz Gul\u00ea\u201d demektedirler. Qo\u00e7o \u00e7o\u011fu kez onu k\u0131rba\u00e7lamaktad\u0131r, ancak Gul\u00ea onu himayecisi g\u00f6rd\u00fc\u011f\u00fcnden sesini \u00e7\u0131karmaz, haline raz\u0131 olur. Askerler \u015eadiyan k\u00f6y\u00fcn\u00fc ku\u015fat\u0131nca o da k\u00f6y\u00fcn savunmas\u0131 i\u00e7in Qo\u00e7o ve k\u00f6yl\u00fclerle beraber silaha sar\u0131l\u0131r. D\u00fc\u015fman k\u00f6ye yakla\u015f\u0131nca Gul\u00ea k\u00f6y\u00fc ve hamisi Qo\u00e7o\u2019yu savunmak i\u00e7in bir \u00e7are arar, eline han\u00e7eri al\u0131p ortadan kaybolur. Qo\u00e7o, beraberinde k\u0131rk k\u00f6yl\u00fc ile beraber pusu kurmu\u015f d\u00fc\u015fman\u0131 beklemekteyken bu esnada g\u00f6zc\u00fclerden biri d\u00fc\u015fman y\u00f6n\u00fcnden birinin geldi\u011fini s\u00f6yler. Herkes \u201cKahpe Gul\u00ea\u201d bizi tuza\u011f\u0131 d\u00fc\u015f\u00fcrd\u00fc der, Qo\u00e7o \u00e7aresizce t\u00fcfe\u011fini ona do\u011frultur ve onu vurur. Sonradan anla\u015f\u0131l\u0131r ki Gul\u00ea gizlice d\u00fc\u015fman zabitinin \u00e7ad\u0131r\u0131na gidip ba\u015f\u0131n\u0131 g\u00f6vdesinden ay\u0131rm\u0131\u015ft\u0131r. Bu durum kar\u015f\u0131s\u0131nda Qo\u00e7o, \u201cBana en b\u00fcy\u00fck g\u00fcnah\u0131 i\u015flettiniz, kahpe Gul\u00ea\u2019ye kahpelik ettik!\u201d der.<\/p>\n

\u00d6yk\u00fcn\u00fcn ikinci kahraman\u0131 da Qo\u00e7o\u2019dur. D\u00fc\u015fman \u015eadiyan k\u00f6y\u00fcn\u00fc ku\u015fat\u0131nca Qo\u00e7o, sekiz adam\u0131yla gelip k\u00f6yl\u00fclere \u201cK\u00f6yl\u00fcler! Onbe\u015f y\u0131ld\u0131r g\u00fcnah i\u015fliyorum, halk\u0131 \u00f6ld\u00fcr\u00fcyorum, k\u00f6t\u00fcl\u00fck yap\u0131yorum. G\u00fcnahlar\u0131m\u0131 omuzumdan atmak i\u00e7in d\u00fc\u015fman\u0131 \u00fclkeden \u00e7\u0131karmaya yemin ettim\u201d (\u00dbsif, 2012: 489- 490) diye seslenir. Bu \u015fekilde N\u00fbred\u00een \u00dbsif iki g\u00fcnahk\u00e2r karakterden iki mill\u00ee kahraman yarat\u0131r ve vatan\u0131n me\u015fru m\u00fcdafaas\u0131 ve d\u00fc\u015fman\u0131n \u00e7\u0131kar\u0131lmas\u0131 \u00e7er\u00e7evesinde toplumun olumsuz karakterlerini d\u00f6n\u00fc\u015ft\u00fcrerek onlara me\u015fruiyet sa\u011flar. \u00d6yk\u00fcde d\u00fc\u015fman i\u015fgali ezilen \u00f6zneleri susturmamakta aksine olumsuz karakterlerin d\u00f6n\u00fc\u015f\u00fcm zeminini haz\u0131rlayarak seslerini y\u00fckseltmektedir.<\/p>\n

\u201cHev\u00eena Per\u00eexan\u00ea (Per\u00eexan\u2019\u0131n Sevdas\u0131) \u00f6yk\u00fcs\u00fcnde on sekiz ya\u015f\u0131ndaki kad\u0131n ba\u015fkahraman Per\u00eexan\u2019\u0131n T\u00fcrklere kar\u015f\u0131 s\u00f6nd\u00fcr\u00fclemez, derin ve benzersiz bir kini vard\u0131r. Arkada\u015f\u0131 Ey\u015fe ile bah\u00e7ede oynarken o K\u00fcrt askeri, Ay\u015fe ise T\u00fcrk askeri olur. Derin nefreti y\u00fcz\u00fcnden oyun oldu\u011funu unutup Ey\u015fe\u2019ye ta\u015f, tahta ve tokatla sald\u0131r\u0131r, onu yenince de mill\u00ee mar\u015flar s\u00f6yleyip \u201cYa\u015fas\u0131n K\u00fcrt! Ya\u015fas\u0131n K\u00fcrdistan\u201d der. Per\u00eexan\u2019\u0131n babas\u0131 M\u00fbsa Beg, hi\u00e7 o\u011flu olmad\u0131\u011f\u0131 i\u00e7in onu erkek gibi yeti\u015ftirmi\u015ftir. Her ak\u015fam babas\u0131 k\u0131z\u0131na sar\u0131ld\u0131\u011f\u0131nda g\u00f6zlerine bakar, ona \u201cSenin g\u00f6zlerinde K\u00fcrdistan\u2019\u0131n kaderini ve \u00fcmitlerimin ger\u00e7ekle\u015fece\u011fini g\u00f6r\u00fcyorum\u201d der. M\u00fbsa Beg halk\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve onuru i\u00e7in gizli bir cemiyeti y\u00f6netmektedir. D\u00fc\u015fman bundan haberdar olunca onu asker\u00ee kararg\u00e2ha g\u00f6t\u00fcr\u00fcp infaz eder. Onun \u00f6l\u00fcm\u00fcnden sonra Per\u00eexan babas\u0131n\u0131n \u00f6\u011f\u00fctlerini hat\u0131rlar, babas\u0131n\u0131n ve yurdunun intikam\u0131 i\u00e7in onun yolundan gitmeye karar verir. Okulunu bitirdikten sonra babas\u0131n\u0131n y\u00f6netti\u011fi cemiyetin aktif bir \u00fcyesi olur. Cemiyet, K\u00fcrdistan\u2019\u0131n m\u00fcstemleke valisi olan T\u00fcrk komutan\u0131n\u0131 bir T\u00fcrk bayram\u0131 g\u00fcn\u00fcnde \u00f6ld\u00fcrmeye karar verince Per\u00eexan g\u00f6n\u00fcll\u00fc olarak ortaya at\u0131l\u0131r. Bayram g\u00fcn\u00fc beyaz ve ipekli elbisesini giyip bombay\u0131 \u00e7i\u00e7e\u011fin alt\u0131na yerle\u015ftirerek \u015fehir halk\u0131 ad\u0131na d\u00fc\u015fman kumandan\u0131n\u0131 kar\u015f\u0131lamaya gider. Per\u00eexan ona yakla\u015f\u0131nca bombay\u0131 patlat\u0131r, kendini ve i\u015fgal kumandan\u0131n\u0131 \u00f6ld\u00fcr\u00fcr. Bir s\u00fcre sonra arkada\u015flar\u0131 olay mahaline gelirler. Yeri biraz kaz\u0131nca Per\u00eexan\u2019\u0131, elleri m\u00fcstemleke valisinin bo\u011faz\u0131na kilitlenmi\u015f bir halde bulurlar (\u00dbsif, 2012: 622-624). N\u00fbred\u00een \u00dbsif, Per\u00eexan karakteri ile K\u00fcrt kad\u0131n\u0131n\u0131 \u00f6ylesine g\u00fc\u00e7l\u00fc g\u00f6sterir ki o, bilgi, g\u00fc\u00e7 ve cesaretiyle K\u00fcrdistan kolonyal y\u00f6neticisini ortadan kald\u0131rabilir ve milletini gururland\u0131rabilir. Bu a\u00e7\u0131dan Per\u00eexan Hawar\u2019\u0131n edeb\u00ee karakterleri aras\u0131nda en g\u00fc\u00e7l\u00fcs\u00fcd\u00fcr ve s\u00f6m\u00fcrge kar\u015f\u0131tl\u0131\u011f\u0131 \u00e7er\u00e7evesinde en ba\u015far\u0131l\u0131 \u00f6rnektir.<\/p>\n

Kamiran Al\u00ee Bedirxan da \u00f6yk\u00fclerinde anti-kolonyal m\u00fccadeleci karakterler yaratmaktad\u0131r. \u201cLawik\u00ea Min (O\u011flum)\u201d \u00f6yk\u00fcs\u00fcnde Gurg\u00een, daha yeni evli oldu\u011fu halde ba\u015fkald\u0131r\u0131 ba\u015flay\u0131nca silaha sar\u0131l\u0131p sava\u015f cephesine gider. Bu zaman zarf\u0131nda bir o\u011flu olur. Gurg\u00een bir g\u00fcn kanl\u0131 elleriyle eve gelip o\u011flunu be\u015fikten \u00e7\u0131kar\u0131r ve \u201cTac\u00een! Y\u00fcre\u011fin K\u00fcrdistan\u2019a yard\u0131m i\u00e7indir. Kan\u0131n sava\u015fta vatan u\u011fruna d\u00f6kmek i\u00e7indir\u201d der. Bu olay\u0131n \u00fczerinden be\u015f y\u0131l ge\u00e7tikten sonra o\u011flu \u201cAnne, babama yaz, de ki ben b\u00fcy\u00fcd\u00fcm, kalbim K\u00fcrdistan sevgisi ile at\u0131yor, g\u00fcc\u00fcm K\u00fcrdistan\u2019a yard\u0131m i\u00e7in, kan\u0131m sava\u015fta vatan u\u011fruna d\u00f6kmek i\u00e7indir\u201d der (Bedir-Xan K., 2012: 61-62). \u00d6yk\u00fc de Gurg\u00een bug\u00fcn\u00fcn sava\u015f\u00e7\u0131s\u0131 iken, o\u011flu Tac\u00een gelecekte babas\u0131n\u0131n yerini alacak ve kurtulu\u015f m\u00fccadelesini s\u00fcrd\u00fcrecek ki\u015fidir. B\u00f6yle bilgece s\u00f6zleri be\u015f ya\u015f\u0131ndaki bir \u00e7ocu\u011fun a\u011fz\u0131ndan duymak edeb\u00ee a\u00e7\u0131dan problemli de olsa K\u00fcrdistan halk\u0131n\u0131n g\u00fc\u00e7l\u00fc iradesini g\u00f6stermesi bak\u0131m\u0131ndan ilgi \u00e7ekici bir \u00f6rnektir.<\/p>\n

\u201cM\u00ear\u00ea Min di \u015eer\u00ee de ye\u201d \u00f6yk\u00fcs\u00fcnde de ba\u015fkald\u0131r\u0131 birbirlerini on y\u0131ld\u0131r seven Z\u00een ile Zend\u2019in d\u00fc\u011f\u00fcn g\u00fcn\u00fc ba\u015flar. Zend kar\u0131s\u0131yla yaln\u0131z bir gece ge\u00e7irebilir, sabah alt\u0131da erkenden k\u0131rk K\u00fcrt genciyle beraber cepheye gider. So\u011fuk ve karanl\u0131k bir gecede kar\u0131s\u0131n\u0131 \u00f6zler ve t\u00fcfe\u011fini arkada\u015f\u0131na verip eve gider. Kap\u0131y\u0131 \u00e7alar, \u201cBen Zend, kocan\u201d der. Z\u00een kap\u0131y\u0131 a\u00e7ar ve so\u011fuk ve tats\u0131z bir bak\u0131\u015fla \u201cBenim kocam yurtta\u015flar\u0131yla beraber sava\u015fta\u201d deyip kap\u0131y\u0131 kapat\u0131r (Bedir-Xan K., 2012: 95). Z\u00een\u2019in tavr\u0131 K\u00fcrt kad\u0131n\u0131n\u0131n vatan savunmas\u0131n\u0131 \u015fahsi duygular\u0131ndan \u00fcst\u00fcn tutan bilin\u00e7 ve sa\u011flam y\u00fcreklili\u011fini g\u00f6stermektedir.<\/p>\n

\u201cDu Eg\u00eed (\u0130ki Yi\u011fit)\u201d \u00f6yk\u00fcs\u00fcnde Kamiran Al\u00ee Bedirxan iki isimsiz K\u00fcrt yi\u011fidinden s\u00f6z eder. Her iki sava\u015f\u00e7\u0131 da ba\u015fkald\u0131r\u0131n\u0131n k\u0131r\u0131lmas\u0131ndan sonra esir d\u00fc\u015fm\u00fc\u015ft\u00fcr. Sava\u015f\u00e7\u0131lardan biri \u00f6l\u00fcm\u00fc bu durumdan ye\u011f g\u00f6r\u00fcr. Di\u011feri \u201cE\u011fer kar\u0131m ve \u00e7ocuklar\u0131m olmasayd\u0131 ben de \u00f6lmek isterdim\u201d der. Arkada\u015f\u0131 ona \u201cKad\u0131n ve \u00e7ocuk nedir? Benim y\u00fcre\u011fimde daha y\u00fcksek bir kor var, yurdumu kaybettikten sonra hi\u00e7bir \u015feyin k\u0131ymeti yok\u201d diye cevap verir. Arkada\u015f\u0131ndan cesedini K\u00fcrdistan\u2019a g\u00f6t\u00fcr\u00fcp g\u00f6mmesini ister: \u201cK\u00fclah\u0131m\u0131 g\u00f6\u011fs\u00fcm\u00fcn \u00fcst\u00fcne koy, t\u00fcfe\u011fimi elime ver ve han\u00e7erimi belime tak. Top sesleri ve at ki\u015fnemeleri gelinceye dek bir n\u00f6bet\u00e7i gibi bekleyece\u011fim mezarda. K\u00fcrt yi\u011fitleri mezar\u0131m\u0131n \u00fcst\u00fcnden ge\u00e7ince vatan\u0131n kurtulu\u015fu i\u00e7in silah\u0131mla kalk\u0131p onlara kat\u0131laca\u011f\u0131m\u201d (Bedir-Xan K., 2012: 27) der. Bu \u015fekilde Kamiran Al\u00ee Bedirxan, yenilgi esnas\u0131nda da karakterlerinin umutlar\u0131n\u0131 diri tutmakta ve baban\u0131n intikam\u0131n\u0131 o\u011fluna aktarmaktad\u0131r.<\/p>\n

Hawar\u2019\u0131n anti-kolonyal s\u00f6yleminde intikam \u00f6nemli bir yer tutmaktad\u0131r. Zira Hawar yazarlar\u0131 \u015eeyh Said ve A\u011fr\u0131 ba\u015fkald\u0131r\u0131lar\u0131n\u0131n yenilgiye u\u011framas\u0131 nedeniyle T\u00fcrk devletine derin bir \u00f6fke ve kin duymaktad\u0131r. Yukar\u0131da g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere edeb\u00ee karakterlerin \u00e7o\u011fu bast\u0131r\u0131lan ba\u015fkald\u0131r\u0131lar\u0131n intikamc\u0131s\u0131 olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. \u00dcstelik yaln\u0131z edeb\u00ee karakterler de\u011fil K\u00fcrdistan\u2019\u0131n \u00e7i\u00e7ekleri de K\u00fcrt ve K\u00fcrdistan\u2019\u0131n intikam\u0131nda bu edeb\u00ee karakterlere e\u015flik etmektedir. Kamiran Al\u00ee Bedirxan\u2019\u0131n \u201cDildiziya Gulek\u00ea\u201d \u00f6yk\u00fcs\u00fcnde d\u00fc\u015fman zabiti bir gece sevgilisi ile beraber bir Diyarbak\u0131r bah\u00e7esinde gezmektedir. Bu bah\u00e7e \u015eeyh Said ve arkada\u015flar\u0131n\u0131n g\u00f6m\u00fcl\u00fc oldu\u011fu \u00e7ukurun \u00fczerindedir. Bu b\u00fcy\u00fck bah\u00e7enin i\u00e7inde k\u0131r \u00e7i\u00e7ekleri, reyhan, lale, menek\u015fe ve daha \u00e7e\u015fit \u00e7e\u015fit \u00e7i\u00e7ekler vard\u0131r. Bu bah\u00e7edeki bir g\u00fcl her gece a\u00e7\u0131lmakta ve bir yabanc\u0131n\u0131n eli ona uzand\u0131\u011f\u0131nda yapraklar\u0131 kapanmaktad\u0131r. D\u00fc\u015fman zabiti bu bah\u00e7ede dola\u015f\u0131rken efendilik taslarcas\u0131na sert ad\u0131mlarla \u00e7imenlere basmaktad\u0131r. Bu y\u00fczden zay\u0131f \u00e7imenler k\u0131r\u0131lmakta, \u00e7i\u00e7eklerin yapraklar\u0131 da\u011f\u0131lmaktad\u0131r. Zabit o g\u00fcl\u00fcn \u00f6n\u00fcne gelip ona el uzat\u0131r, g\u00fcl kendini korumaya \u00e7al\u0131\u015f\u0131r ama kopar\u0131l\u0131r ve zabitin elinde sinesini y\u0131rt\u0131p a\u00e7\u0131l\u0131r. Zabit ve sevgilisi onu koklay\u0131nca da an\u0131nda \u00f6l\u00fcrler. Kamiran\u2019a g\u00f6re yaln\u0131z vatan m\u00fccadelesine kat\u0131lanlar bu g\u00fcl\u00fcn g\u00f6n\u00fcl\u00e7elicili\u011fini bilirler, zira o g\u00fcl K\u00fcrdistan\u2019\u0131n umutlar\u0131n\u0131n ni\u015fanesidir, her bir yapra\u011f\u0131nda binlerce yaral\u0131n\u0131n iniltisi, binlerce \u015fehidin \u00f6c\u00fc, binlerce yetim ve dulun g\u00f6zya\u015flar\u0131 ve binlerce yurtta\u015f\u0131n yas\u0131 sakl\u0131d\u0131r (Bedir-Xan K., 2012: 69-70). Bu y\u00fczden de K\u00fcrt sava\u015f\u00e7\u0131lar\u0131n\u0131n yoklu\u011funda intikam vazifesini \u00fcstlenmekte ve K\u00fcrt sava\u015f\u00e7\u0131lar\u0131 gibi s\u00f6m\u00fcrgeli\u011fi reddedi\u015f mesaj\u0131 vermektedirler.<\/p>\n

Telet Qed\u00fbr\u2019\u0131n \u201cKul\u00eelk\u00ean ko ji Kurdistan\u00ea T\u00ean (K\u00fcrdistan\u2019dan Gelen \u00c7i\u00e7ekler)\u201d<\/em> \u00f6yk\u00fcs\u00fcnde K\u00fcrdistan da\u011flar\u0131n\u0131n \u00e7i\u00e7ekleri ulusal bir imge olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Bu \u00f6yk\u00fcde \u00e7i\u00e7ekler her y\u0131l bir yerde toplanmakta, her biri yapt\u0131\u011f\u0131 bir i\u015fi anlatmakta ve en iyi i\u015fi yapan \u00f6d\u00fcllendirilmektedir. Toplant\u0131 g\u00fcn\u00fc b\u00fct\u00fcn \u00e7i\u00e7ekler gelir ama Nergiz, Papatya ve Gelincik eksiktir. Bir zaman sonra bu \u00fc\u00e7 \u00e7i\u00e7ek kan ter i\u00e7inde i\u00e7eri girer. Ge\u00e7 kalma sebepleri sorulunca \u00f6z\u00fcr dilerler ve \u00e7ok uzaklardan, K\u00fcrdistan da\u011flar\u0131ndan geldiklerini belirtirler. Orada vatan ve millet yolunda \u015feref ve onurlar\u0131yla sava\u015f\u0131p \u00f6ld\u00fcr\u00fclm\u00fc\u015f \u00fc\u00e7 K\u00fcrt sava\u015f\u00e7\u0131s\u0131n\u0131n cesedine rastlad\u0131klar\u0131n\u0131 ve arkada\u015flar\u0131 gelip onlar\u0131 g\u00f6m\u00fcnceye de\u011fin onlara g\u00f6lgelik olduklar\u0131n\u0131 anlat\u0131rlar. Bunun \u00fczerine di\u011fer \u00e7i\u00e7ekler onlar\u0131 omuzlar\u0131na al\u0131p alk\u0131\u015flarlar ve o y\u0131l\u0131n \u00f6d\u00fcl\u00fcn\u00fc de onlara verirler (Qed\u00fbr, 2012: 506). Bu \u00f6yk\u00fcde \u00e7i\u00e7ekler, K\u00fcrdistan \u015fehitlerine sayg\u0131lar\u0131yla vatan savunmas\u0131nda taralar\u0131n\u0131 belli etmekte ve K\u00fcrt sava\u015f\u00e7\u0131lar\u0131n\u0131n fedak\u00e2rl\u0131\u011f\u0131n\u0131n ifadesine vesile olmaktad\u0131r.<\/p>\n

B\u00fct\u00fcn bu \u00f6rneklerde -kolonyal bir imaj olarak intikam, Hawar dergisinin edeb\u00ee karakterlerinin canl\u0131l\u0131\u011f\u0131n\u0131n ni\u015fanesi olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmakta; intikam duygusu s\u00f6m\u00fcrgeci iktidara kar\u015f\u0131 m\u00fccadelede ve sindirilmi\u015f \u00f6znelerin sesinin y\u00fckselmesinde \u00f6nemli bir rol oynamaktad\u0131r.<\/p>\n

5. S\u00f6m\u00fcrgeci Bilgiye Kar\u015f\u0131 Hawar\u2019da Anti-kolonyal Bilginin \u0130n\u015fas\u0131<\/h3>\n

Michel Foucault ve Edwar Said\u2019in anlat\u0131mlar\u0131ndan bilginin masum olmad\u0131\u011f\u0131n\u0131 ve siyasi i\u015flere ve iktidarlara derinlikli ve s\u0131k\u0131 bir \u015fekilde ba\u011fl\u0131 oldu\u011funu biliyoruz (Loomba, 2000: 64). Said\u2019e g\u00f6re bilgi s\u00f6m\u00fcrgecinin \u00f6nc\u00fc kanad\u0131d\u0131r ve oryantalizm ad\u0131n\u0131 verdi\u011fi bu bilgi katiyen objektif olmay\u0131p s\u00f6m\u00fcrgeci iktidar\u0131n varl\u0131\u011f\u0131n\u0131 idame etmesine hizmet eder (Said, 1991: 320). Zira bilgi alanlar\u0131 toplum, k\u00fclt\u00fcrel faaliyet, okul, k\u00fct\u00fcphane ve h\u00fck\u00fcmetlerin etkisi alt\u0131ndad\u0131r; bu y\u00fczden ne bilimsel ne de kurmaca eserler tam olarak \u201c\u00f6zg\u00fcr\u201dd\u00fcr, hepsi iktidarlar\u0131n niyet, faraziye ve hayalleri ile s\u0131n\u0131rlanm\u0131\u015ft\u0131r (Said, 1991: 320).<\/p>\n

Bat\u0131 taraf\u0131ndan Do\u011fu\u2019ya kar\u015f\u0131 kullan\u0131lan bilgi, ulus- devlet sisteminin yay\u0131lmas\u0131 ile b\u00fct\u00fcn egemen g\u00fc\u00e7ler taraf\u0131ndan ezilen ulus ve insanlara kar\u015f\u0131 kullan\u0131lm\u0131\u015f ve devletin k\u00fct\u00fcphane, bas\u0131n ve politik sistemleri gibi ideolojik ayg\u0131tlar\u0131 vas\u0131tas\u0131yla (Althusser, 1989: 29), s\u00f6m\u00fcrge halklara kar\u015f\u0131 gizli bir silah olarak kullan\u0131lm\u0131\u015ft\u0131r. Zira s\u00f6m\u00fcrgeci \u015fiddet epistemik k\u00f6klere sahiptir ve s\u00f6m\u00fcrge halklar\u0131n k\u00fclt\u00fcr, ikir ve de\u011ferlerine sald\u0131rarak mevkisini g\u00fc\u00e7lendirmektedir (Loomba, 2000: 75). Bu y\u00fczden ezilen halklar yaln\u0131z sava\u015f alanlar\u0131nda de\u011fil, bilgi alanlar\u0131nda da kendilerine gelip fark\u0131ndal\u0131k yaratmal\u0131 ve egemenlerin bu bilgi yoluyla yap\u0131lan sald\u0131r\u0131lar\u0131na kar\u015f\u0131 varl\u0131k ve farkl\u0131l\u0131klar\u0131n\u0131 savunmal\u0131yd\u0131.<\/p>\n

Hawar\u2019da \u201chan\u00e7er\u201d anti-kolonyal \u015fiddetin sembol\u00fc ise \u201ckalem\u201d de s\u00f6m\u00fcrgeci bilgiye kar\u015f\u0131 uyan\u0131\u015f\u0131n\u0131n sembol\u00fcd\u00fcr. Nitekim K\u00fcrt ba\u015fkald\u0131r\u0131lar\u0131n\u0131n sonu\u00e7suz kalmas\u0131ndan sonra Celadet ve arkada\u015flar\u0131n\u0131n han\u00e7erden ziyade kaleme y\u00f6neldiklerini g\u00f6r\u00fcyoruz. \u201cGazinda Xencera Min\u201d adl\u0131 yaz\u0131s\u0131nda Celadet han\u00e7erin a\u011fz\u0131ndan kalemin rol\u00fcn\u00fc vurgulamakta, han\u00e7er ile kalem aras\u0131ndaki tercihini belirlemektedir. O, kalem sayesinde halk\u0131n\u0131 okuma ve yazma ile, K\u00fcrt\u00e7e ile diriltmek ister, milletini bilgi sahibi yapmak ve b\u00f6ylece idealine ula\u015fmay\u0131 arzulamaktad\u0131r. Madem K\u00fcrt dili inkar ediliyor, yaz\u0131s\u0131 ve kitab\u0131n\u0131n olmamas\u0131ndan dolay\u0131 k\u00fc\u00e7\u00fclt\u00fcl\u00fcyor, yaln\u0131z konu\u015fma ve al\u0131\u015fveri\u015f dili olarak g\u00f6steriliyor (Bedir-Xan C., 2012: 180), o zaman K\u00fcrt k\u00fclt\u00fcr\u00fcn\u00fc korumak, i\u015fgalcilerin dil ve ideolojik bilgileriyle halk\u0131n bilincini a\u015f\u0131nd\u0131rmas\u0131n\u0131n \u00f6n\u00fcn\u00fc kesmek i\u00e7in K\u00fcrt\u00e7e geli\u015ftirilmeli ve ilerletilmeliydi.<\/p>\n

Celadet\u2019e g\u00f6re bu sald\u0131r\u0131 ve \u201cbilimsel\u201d itibars\u0131zla\u015ft\u0131rma, okuma ve yeni bir bilgi ile ortadan kald\u0131r\u0131lmal\u0131, K\u00fcrt dilinin geli\u015fimi ile \u00e7\u00fcr\u00fct\u00fclmeliydi. Bu \u00e7er\u00e7evede Celadet, \u201cZilamek \u00fb Zimanek (Bir Adam ve Bir Dil)\u201d yaz\u0131s\u0131nda Eliezer Ben- Yehuda \u015fahs\u0131nda \u00f6l\u00fc \u0130brani dilinin bir ki\u015finin bilin\u00e7 ve eme\u011fiyle dirili\u015finden bahsetmektedir (Az\u00eezan, 2012: 669). Bu \u015fekilde dil ile bir ulusun dirili\u015fi aras\u0131ndaki ba\u011f\u0131 g\u00f6ren Celadet, K\u00fcrt\u00e7eyi K\u00fcrt ulusunun dirili\u015finin merkezine yerle\u015ftirmektedir. Yine bu \u00e7er\u00e7evede T\u00fcrkiye\u2019de K\u00fcrt dili yasakland\u0131\u011f\u0131nda Mustafa Kemal\u2019e mektup yazarak bilimsel arg\u00fcmanlarla K\u00fcrt\u00e7eyi savunmakta ve K\u00fcrt\u00e7enin pek \u00e7ok y\u00f6nden T\u00fcrk\u00e7eden daha geli\u015fmi\u015f oldu\u011funu ve T\u00fcrk\u00e7enin K\u00fcrt\u00e7eyi \u00f6ld\u00fcremeyece\u011fini iddia etmektedir.<\/p>\n

Hawar\u2019\u0131n pek \u00e7ok metninde \u201cokumak, kitap, bilgi ve dil\u201d i\u015fgale kar\u015f\u0131 bir m\u00fccadele yolu olarak g\u00f6steriliyor. Bu ayg\u0131tlar nas\u0131l ki s\u00f6m\u00fcrgecilerin elinde ideolojik i\u015fgal ara\u00e7lar\u0131 olarak kullan\u0131l\u0131yorsa Hawar yazarlar\u0131n\u0131n elinde de direni\u015f ve intikam ayg\u0131t\u0131 olarak kullan\u0131lmaktad\u0131r. Bu nedenle de Hawar yazarlar\u0131 \u00e7o\u011fu kez okuma ve bilgiyi \u015fiddet sembolleri ile birlikte kullanmakta ve vatan\u0131n \u00f6c\u00fcn\u00fc alma yolunda bilgiyi han\u00e7ere yolda\u015f eylemektedirler. \u201cTola Wel\u00eat\u201d \u015fiirinde \u015fair \u00f6\u00e7 i\u00e7in \u201cOkumal\u0131y\u0131m, b\u00fcy\u00fck ve bilgili olmal\u0131y\u0131m, sonra naml\u0131 bir k\u0131y\u0131c\u0131 olmal\u0131y\u0131m, top ve t\u00fcfek ku\u015fan\u0131p yurdumun \u00f6c\u00fcn\u00fc almal\u0131y\u0131m\u201d der (Hawar, 2012: 24). \u201cBer Tevna Mehf\u00fbr\u00ea\u201d \u00f6yk\u00fcs\u00fcnde Beng\u00ee A\u011fa devlet taraf\u0131ndan \u00f6ld\u00fcr\u00fclmeden evvel o\u011flu Gefo\u2019nun okumas\u0131n\u0131 ve babas\u0131 ile vatan\u0131n\u0131n \u00f6c\u00fcn\u00fc almas\u0131n\u0131 vasiyet eder. Bunun i\u00e7in Beng\u00ee A\u011fa\u2019n\u0131n her iki k\u0131z\u0131 karde\u015flerinin okul masraf\u0131n\u0131 kar\u015f\u0131lamak, onu okutarak babalar\u0131n\u0131n ve yurtlar\u0131n\u0131n intikam\u0131n\u0131 almak i\u00e7in zor \u015fartlarda \u00e7al\u0131\u015fmaktad\u0131r. \u00d6yk\u00fcde Beng\u00ee A\u011fa\u2019n\u0131n k\u0131z\u0131 Rind\u00ea\u2019nin a\u011fz\u0131ndan bilginin (okuman\u0131n) yurt savunmas\u0131 ile olan ili\u015fkisi g\u00f6zler \u00f6n\u00fcne serilir. Ona g\u00f6re e\u011fer abileri Zinar iyice okumu\u015f olsayd\u0131 K\u00fcrt askerleri Diyarbak\u0131r\u2019\u0131 ku\u015fatt\u0131\u011f\u0131nda askerlerin gruplara ayr\u0131l\u0131p ba\u015fka \u015fehirlere gitmesine izin vermeyece\u011fi belirtilir, daha sonra Rind\u00ea karde\u015fi Gefo\u2019ya d\u00f6n\u00fcp \u201coku ve yurdu ba\u011f\u0131ms\u0131zla\u015ft\u0131r\u201d (Bedir-Xan C., 2012: 53) der. \u201cHev\u00eena Per\u00eexan\u00ea\u201d \u00f6yk\u00fcs\u00fcnde de Per\u00eexan, babas\u0131n\u0131n \u00f6ld\u00fcr\u00fclmesinden sonra onun k\u00fct\u00fcphanesine gider, alt\u0131 y\u0131l sonra okulunu tamamlay\u0131nca da babas\u0131n\u0131n kurdu\u011fu cemiyetin aktif bir \u00fcyesi olur ve bir T\u00fcrk bayram\u0131nda onlar\u0131n K\u00fcrdistan\u2019daki liderini \u00f6ld\u00fcr\u00fcr (\u00dbsif, 2012: 624).<\/p>\n

Bu \u00f6rneklerden de anla\u015f\u0131l\u0131yor ki Hawar dergisinde okumak ve bilgi, vatan\u0131n m\u00fcdafaas\u0131, intikam\u0131 ve i\u015fgalci d\u00fc\u015fman\u0131n \u00e7\u0131kar\u0131lmas\u0131 i\u00e7in \u00f6nerilmektedir. Zaten Hawar\u2019\u0131n slogan\u0131nda da \u201cHawar bilginin sesidir, Bilgi kendini tan\u0131makt\u0131r, kendini tan\u0131mak bize kurtulu\u015f ve iyili\u011fin yolunu a\u00e7ar\u201d denilmektedir (Hawar, 2012: 10). Bu da g\u00f6stermektedir ki Hawar\u2019da bilgiye bir kurtulu\u015f yolu olarak i\u015faret edilmekte ve K\u00fcrdistan\u2019\u0131n s\u00f6m\u00fcrge halinin fark edilmesi ve kurtar\u0131lmas\u0131 i\u00e7in bir \u015fart olarak ortaya konulmaktad\u0131r. Derginin bu idraki ve \u00f6nemli rol\u00fc nedeniyle T\u00fcrk devleti taraf\u0131ndan ve Mustafa Kemal\u2019in imzas\u0131yla \u201cmuz\u0131r\u201d bir ne\u015friyat olarak ilan edilmi\u015f ve T\u00fcrkiye\u2019ye giri\u015fi yasaklanm\u0131\u015ft\u0131r (Akturk, 2012: 13).<\/p>\n

Sonu\u00e7<\/h3>\n

Hawar dergisi, K\u00fcrdistan\u2019\u0131n payla\u015f\u0131m\u0131 ve \u015eeyh Said ve A\u011fr\u0131 ba\u015fkald\u0131r\u0131lar\u0131n\u0131n k\u0131r\u0131lmas\u0131ndan sonra \u00e7\u0131kmaya ba\u015flam\u0131\u015ft\u0131r. Hawar\u2019\u0131n kurucu ve yazarlar\u0131 bu siyasi k\u0131r\u0131lmalar\u0131n ard\u0131ndan edebiyat yoluyla K\u00fcrdistan\u2019\u0131n s\u00f6m\u00fcrge haline dikkat \u00e7ekmekte ve T\u00fcrkiye Devleti\u2019nin egemenli\u011fine kar\u015f\u0131 anti-kolonyal s\u00f6ylemle \u00f6ne \u00e7\u0131kmaktad\u0131r. Derginin kurucusu Celadet Al\u00ee Bedirxan ve karde\u015fi Kamiran Al\u00ee Bedirxan, Hawar\u2019\u0131n anti- kolonyal s\u00f6yleminin in\u015fas\u0131nda ba\u015fat role sahiptir. Ayr\u0131ca N\u00fbred\u00een \u00dbsif, Cegerxw\u00een, Osman Sebr\u00ee, Telet Qed\u00fbr Hec\u00ee El\u00ee Begzade ve Hevind\u00ea Sor\u00ee gibi yazarlar da Hawar\u2019\u0131n bu anti- kolonyal s\u00f6ylemine e\u015flik etmektedir.<\/p>\n

Hawar yazarlar\u0131 K\u00fcrdistan\u2019\u0131 s\u00f6m\u00fcrge olarak tan\u0131mlamaktad\u0131rlar: T\u00fcrk devleti b\u00fct\u00fcn bask\u0131c\u0131 g\u00fcc\u00fcyle K\u00fcrt k\u00f6y ve \u015fehirlerine sald\u0131rmakta, K\u00fcrt ayaklanmac\u0131lar\u0131n\u0131 \u015fiddetle sindirmekte ve zorba askerleriyle halka zulmetmektedirler. Onlar, T\u00fcrk devletinin K\u00fcrtlere y\u00f6nelik bu \u015fiddetine kar\u015f\u0131 direni\u015fi, ulusal ve yurtsever bir vazife olarak g\u00f6rmekte ve T\u00fcrkiye Devleti\u2019nin s\u00f6m\u00fcrgeci g\u00fcc\u00fcne kar\u015f\u0131 \u015fiddeti me\u015fru k\u0131lmaktad\u0131r. Bu me\u015fru k\u0131l\u0131\u015f\u0131n ni\u015fanesi olarak da \u201chan\u00e7er\u201d dergide aktif bir rol oynamakta ve \u00e7o\u011fu zaman yazarlar bu K\u00fcrtperver han\u00e7eri \u00f6vmek i\u00e7in kalem oynatmaktad\u0131r.<\/p>\n

T\u00fcrkiye Devleti ve T\u00fcrk \u015fahsiyetler, K\u00fcrdistan\u2019\u0131n i\u015fgalcileri olarak Hawar\u2019da olumsuz bir g\u00f6r\u00fcn\u00fcmdedir. Devlet, bask\u0131 ve ortadan kald\u0131rma ayg\u0131tlar\u0131 ile K\u00fcrtlerin ve \u00fclkelerinin varl\u0131\u011f\u0131 \u00fczerinde b\u00fcy\u00fck bir tehlike olu\u015fturmaktad\u0131r. Hawar dergisinin edeb\u00ee metinlerinde yer tutan T\u00fcrk karakterler ya asker ya da idarecidir. Bu karakterler T\u00fcrk devletinin s\u00f6m\u00fcrgeci g\u00fcc\u00fcn\u00fcn temsilcisi olarak yaln\u0131z askeri g\u00fc\u00e7leriyle de\u011fil, egemen dilleriyle de K\u00fcrtleri sindirmektedir. Bu y\u00fczden K\u00fcrtlerle y\u00fcz y\u00fcze geldiklerinde, emir dolu bir T\u00fcrk\u00e7e ile konu\u015fmakta ve her y\u00f6n\u00fcyle onlar \u00fczerinde egemenlik kurmaktad\u0131rlar.<\/p>\n

Hawar yazarlar\u0131 s\u00f6m\u00fcrgecili\u011fin h\u00fckm\u00fcn\u00fcn kalkmas\u0131n\u0131 ulusal bilin\u00e7te g\u00f6rmektedir. Bu bilinci olu\u015fturmak i\u00e7in de K\u00fcrtlere y\u00f6nelik trajik zul\u00fcm olaylar\u0131n\u0131 g\u00f6zler \u00f6n\u00fcne sermeye, sindirilmi\u015f \u00f6znelerin sesini y\u00fckseltmeye ve bu bilin\u00e7li \u015fah\u0131slar vas\u0131tas\u0131yla direni\u015fe g\u00fc\u00e7 vermeye gayret etmektedir. Bu y\u00fczden Hawar\u2019\u0131n edeb\u00ee metinlerindeki b\u00fct\u00fcn karakterler ezilen bir ulusun temsilcisi olarak milletin di\u011fer fertlerini uyand\u0131rmak i\u00e7in \u00f6rnek ki\u015filer olarak se\u00e7ilmi\u015flerdir. Bu ulusal temsiliyet \u00e7er\u00e7evesinde yaln\u0131z K\u00fcrt delikanl\u0131lar\u0131 de\u011fil, K\u00fcrt kad\u0131n ve \u00e7ocuklar\u0131 hatta K\u00fcrdistan\u2019\u0131n \u00e7i\u00e7ekleri dahi vazifelerini yerine getirmektedir. Bu y\u00fczden Celadet\u2019in Serwer Beg ve Hevind\u2019i; N\u00fbred\u00een \u00dbsif\u2019\u0131n Per\u00eexan ve Gul\u00ea\u2019si; Telet Qed\u00fbr ve Kamiran Al\u00ee Bedirxan\u2019\u0131n \u00e7i\u00e7ekleri Hawar edebiyat\u0131n\u0131n ceng\u00e2verleri olarak \u00f6ne \u00e7\u0131kmaktad\u0131r.<\/p>\n

Hawar\u2019da T\u00fcrk devletinin s\u00f6m\u00fcrgecili\u011fine kar\u015f\u0131 m\u00fccadele yaln\u0131z silahl\u0131 direni\u015fle de\u011fil, bilgi ve okuma ile de yap\u0131lmaktad\u0131r. Zira T\u00fcrk devletinin s\u00f6m\u00fcrgecili\u011fi yaln\u0131z \u015fiddetle de\u011fil, bilginin ara\u00e7salla\u015ft\u0131r\u0131lmas\u0131 yoluyla da kendini g\u00f6stermektedir. K\u00fcrt\u00e7enin yasaklanmas\u0131, K\u00fcrt kimli\u011fi ve tarihinin itibars\u0131zla\u015ft\u0131r\u0131lmas\u0131, T\u00fcrk dilinin K\u00fcrtler aras\u0131nda yayg\u0131nla\u015ft\u0131r\u0131lmas\u0131 Celadet ve arkada\u015flar\u0131n\u0131 K\u00fcrtler aras\u0131nda s\u00f6m\u00fcrgeci bilgiye kar\u015f\u0131 anti- kolonyal bilgiyi yaymaya; okuma ve K\u00fcrt dilini geli\u015ftirme yoluyla bu sald\u0131r\u0131lar\u0131 etkisizle\u015ftirmeye mecbur k\u0131lmaktad\u0131r. Bu y\u00fczden de Hawar\u2019da \u201cbilgi\u201d siyasi bir i\u00e7eri\u011fe sahiptir, bir ulusal direni\u015f tarz\u0131d\u0131r ve ulusun savunmas\u0131nda han\u00e7erden daha \u00f6nemlidir.<\/p>\n

Kaynak\u00e7a<\/h3>\n

Althusser, Louis, \u0130deoloji ve Devletin \u0130deolojik Ayg\u0131tlar\u0131, trc. Yusuf Alp, Mahmut \u00d6z\u0131\u015f\u0131k, \u0130leti\u015fim Yay\u0131nlar\u0131, 2. Bask\u0131, \u0130stanbul, 1989.<\/p>\n

Ayd\u0131nkaya, F\u0131rat, \u201cGolgotha Tepesinden \u0130nmenin Arifesinde Vicahiye \u00c7evrilmi\u015f K\u00fcrt Modernle\u015fmesi Ele\u015ftirisi\u201d, Dipnot, S. 1, \u0130stanbul, 2010, ss. 205-225.<\/p>\n

Az\u00eezan, Herekol Celadet, \u201cBiyaniyek\u00ee di Kurdistan\u00ea de \u00c7i D\u00eetine\u201d, Hawar, (S. 19), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 309-311.<\/p>\n

Az\u00eezan, Herekol, \u201cZilamek \u00fb Zimanek\u201d, Hawar, (S. 40), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 668-670.<\/p>\n

Bedir-Xan, Celadet A., \u201cBer Tevna Mehf\u00fbr\u00ea\u201d, Hawar, (S. 4), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 51-54.<\/p>\n

Bedir-Xan, Celadet A., \u201cGazinda Xencera Min\u201d, Hawar, (S. 12), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 179-180.<\/p>\n

Bedir-Xan, Celadet A., \u201cTola Karw\u00ean\u201d, Hawar, (S. 17), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 273-275.<\/p>\n

Bedir-Xan, Celadet A., \u201cXwe Binas\u201d, Hawar, (S. 18), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 286-290.<\/p>\n

Bedir-Xan, Celadet A., \u201cHevind\u201d, Hawar, (S. 20), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 321-334.<\/p>\n

Bedir-Xan, Dr. Kamiran A., \u201cDu Eg\u00eed\u201d, Hawar, (S. 2), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 27.<\/p>\n

Bedir-Xan, Dr. Kamiran A., \u201cLawik\u00ea Min\u201d, Hawar, (S. 4), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 61-62.<\/p>\n

Bedir-Xan, Dr. Kamiran A., \u201cDildiziya Guleq\u00ea\u201d, Hawar, (S. 5), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 69-70.<\/p>\n

Bedir-Xan, Dr. Kamiran A., \u201cM\u00ear\u00ea Min di \u015eer\u00ee de ye\u201d, Hawar, (S. 7), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 95.<\/p>\n

Bedir-Xan, Dr. Kamiran A., \u201cWelat \u00fb Dil\u00ea Min\u201d, Hawar, (S. 14), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 216.<\/p>\n

Bedir-Xan, Dr. Kamiran A., \u201cLi ber Tirba \u015e\u00eax Se\u00eed\u201d, Hawar, (S. 17), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 261-262.<\/p>\n

Bedir-Xan, Dr. Kamiran A., \u201cEyloy\u00ea P\u00eer\u201d, Hawar, (S. 21), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 340-343.<\/p>\n

Bedir-Xan, Dr. Kamiran A., \u201cHerweq\u00ee Hate Gotin\u201d, Hawar, (S. 23), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 378-379.<\/p>\n

Cegerxw\u00een, \u201c\u015eehnama \u015eeh\u00eedan\u201d, Hawar, (S. 18), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 291-292.<\/p>\n

Cegerxw\u00een, \u201cSerxweb\u00fbna Mir\u00ee\u015fkan\u201d, Hawar, (S. 20), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 335-337.<\/p>\n

Cesaire, Aime, S\u00f6m\u00fcrgecilik \u00dczerine S\u00f6ylev, trc. G\u00fcne\u015f Ayas, Do\u011fu K\u00fct\u00fcphanesi, \u0130stanbul, 2005.<\/p>\n

Fanon, Frantz, Yery\u00fcz\u00fcn\u00fcn Lanetlileri, trc. L\u00fcti Fevzi Topa\u00e7o\u011flu, Avesta Yay\u0131nlar\u0131, \u0130stanbul, 2001.<\/p>\n

Hawar, \u201cArmanc, Away\u00ea Xebat \u00fb Niv\u00eesandina Hawar\u00ea\u201d, Hawar, (S. 1), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 10-11.<\/p>\n

Hawar \u201cTola Wel\u00eat\u201d, Hawar, (S. 2), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 24. Hebe\u015f, Hus\u00ean, Raper\u00eena \u00c7anda Kurd\u00ee di Kovara Hawar\u00ea de, Belavgeha Hogir, 1. bask\u0131, Bonn, 1996.<\/p>\n

Loomba, Ania, Kolonyalizm Postkolonyalizm, trc. Mehmet K\u00fc\u00e7\u00fck, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, \u0130stanbul, 2000.<\/p>\n

\u00d6zk\u0131r\u0131ml\u0131, Umut, Milliyet\u00e7ilik Kuramlar\u0131 Ele\u015ftirel Bir Bak\u0131\u015f, Do\u011fu Bat\u0131 Yay\u0131nlar\u0131, 4. bask\u0131, Ankara, 2013.<\/p>\n

Qed\u00fbr Hec El\u00ee Begzade, Telet \u201cKul\u00eelk\u00ean ko ji Kurdistan\u00ea T\u00ean\u201d, Hawar, (S. 30), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 506.<\/p>\n

Said, Edward, Oryantalizm S\u00f6m\u00fcrgecili\u011fin Ke\u015fif Kolu, trc. Selahattin Ayaz, P\u0131nar Yay\u0131nlar\u0131, 4. bask\u0131, \u0130stanbul, 1991.<\/p>\n

Sebr\u00ee, Osman, \u201cLi Goristanek Amed\u00ea\u201d, Hawar, (S. 21), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 348-353.<\/p>\n

Serdar Akturk, Ahmet, \u201cLi Xer\u00eebiy\u00ea Ronesansa \u00c7and\u00ee ya Kurd\u00ee: Ekola Hawar\u00ea\u201d, T\u00fcrk\u00e7eden trc. Aysel \u00c7etin, Zend, S. 19, \u0130stanbul, 2012, ss. 10-15.<\/p>\n

Sor\u00ee, Hevind\u00ea, \u201cYeqyet\u00eeman\u201d, Hawar, (S. 14), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 214-215.<\/p>\n

\u00dbsif, N\u00fbred\u00een, \u201cGul\u00ea\u201d, Hawar, (S. 29), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 489- 490.<\/p>\n

\u00dbsif, N\u00fbred\u00een, \u201cKeskesor\u201d, Hawar, (S. 30), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 503-504.<\/p>\n

\u00dbsif, N\u00fbred\u00een, \u201cHevina Per\u00eexan\u00ea\u201d, Hawar, (S. 37), Belk\u00ee, Diyarbak\u0131r, 2012, ss. 622-624.<\/p>\n

 <\/p>\n

Yazan
\nZ\u00fclk\u00fcf ERG\u00dcN<\/strong>
\nMardin Artuklu \u00dcniversitesi
\nYa\u015fayan Diller Enstit\u00fcs\u00fc
\nK\u00fcrt Dili ve K\u00fclt\u00fcr\u00fc Anabilim Dal\u0131
\nzulkufergun@artuklu.edu.tr<\/a><\/p>\n

\u00c7eviren
\nMesut Arslan<\/strong><\/p>\n

Monograf Journal
\n2015\/3<\/p>\n

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

1. Giri\u015f on dokuzuncu y\u00fczy\u0131lda Osmanl\u0131 Devleti\u2019nde, \u00f6zellikle de Balkan b\u00f6lgesinde ba\u015f g\u00f6steren ulusal ayaklanmalardan sonra K\u00fcrtler de harekete ge\u00e7er. \u0130lk olarak Hac\u00ee Qadir\u00ea Koy\u00ee bu yeni d\u00f6nemin s\u00f6zc\u00fcl\u00fc\u011f\u00fcn\u00fc yapar ve K\u00fcrt edebiyat\u0131nda anti- kolonyal s\u00f6ylemin ilk sesi olur. Hac\u00ee, K\u00fcrdistan\u2019\u0131 \u201cezilmi\u015f ve bast\u0131r\u0131lm\u0131\u015f\u201d bir \u00fclke olarak tan\u0131mlar ve K\u00fcrtlere ba\u011f\u0131ms\u0131zl\u0131k yolunu g\u00f6sterir. Bu zemin …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1084],"tags":[1616,5999,6000,5998],"class_list":["post-22424","post","type-post","status-publish","format-standard","","category-arastirma","tag-manset","tag-mesut-arslan","tag-monograf","tag-zulkuf-ergun"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/22424","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\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=22424"}],"version-history":[{"count":0,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/22424\/revisions"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=22424"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=22424"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=22424"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}