{"id":22555,"date":"2023-03-28T15:13:50","date_gmt":"2023-03-28T12:13:50","guid":{"rendered":"https:\/\/candname.com\/tr\/?p=22555"},"modified":"2023-03-27T15:17:22","modified_gmt":"2023-03-27T12:17:22","slug":"ehmede-xani-ve-newroz","status":"publish","type":"post","link":"https:\/\/candname.com\/tr\/?p=22555","title":{"rendered":"Ehmed\u00ea Xan\u00ee ve Newroz"},"content":{"rendered":"
\n

H. Mem\u0092in Ehmed\u00ea Xan\u00ee ile ilgili bir kitab\u0131 daha yay\u0131mland\u0131 Kitap, Xan\u00ee ve Newroz ismini ta\u015f\u0131yor. H.Mem, Xan\u00ee ve Newroz, \u0130stanbul K\u00fcrt Enstit\u00fcs\u00fc Yay\u0131nlar\u0131, Mart 2009, 125. s. (x) Arif Sevin\u00e7\u0092in Newroz resmi, kapakta yer al\u0131yor. Bu \u00e7ok anlaml\u0131 resim kitaba b\u00fcy\u00fck bir zenginlik kat\u0131yor. Arif Sevin\u00e7\u0092in resmi insana Newroz g\u00fcn\u00fcyle, Newroz kutlamalar\u0131yla ilgili ilham vermektedir. Sanki, Siti, Zin, Taceddin, Mem, Botan\u0092da Newroz alan\u0131na \u00e7\u0131km\u0131\u015flar, Newroz\u0092u kutluyorlar.<\/span><\/p>\n

Kitapta, dikkat \u00e7eken \u00f6nemli bir konu, Firdevsi, \u015eerefhan ve Ehmed\u00ea Xan\u00ee ile ilgili bir konuyu tart\u0131\u015fmas\u0131d\u0131r. Firdevsi 940-1020 aras\u0131nda ya\u015fam\u0131\u015f bir \u0130ran \u015fairidir. \u015eehname isimli d\u00f6rt ciltlik \u0130ran destan\u0131n\u0131n yazar\u0131d\u0131r. \u015eehname\u0092nin, 25 y\u0131lda, 974-999 aras\u0131nda yaz\u0131ld\u0131\u011f\u0131 belirtilmektedir. \u015eerefhan, 1543-1604 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015f bir K\u00fcrt edibidir. 1220-1650 y\u0131llar\u0131 aras\u0131nda Bitlis\u0092te h\u00fck\u00fcm s\u00fcrm\u00fc\u015f \u015eerefhanlar\u0092a mensuptur. \u015eerefname isimli eserini 1597 y\u0131l\u0131nda tamamlam\u0131\u015ft\u0131r. Ehmed\u00ea Xan\u00ee 1651-1707 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015f bir K\u00fcrt d\u00fc\u015f\u00fcn\u00fcr\u00fc, \u015fairi ve filozofudur. Mem \u00fb Z\u00een isimli eserini 1695 y\u0131l\u0131nda tamamlam\u0131\u015ft\u0131r.<\/span><\/p>\n

Firdevsi, \u015eehnamme\u0092de, K\u00fcrt halk\u0131n\u0131n k\u00f6ks\u00fcz ve soysuz oldu\u011funu s\u00f6yl\u00fcyor. K\u00fcrtlerin d\u00fczl\u00fcklerde, kara \u00e7ad\u0131rlarda ya\u015fayan Allahs\u0131z, medeniyetsiz bir halk oldu\u011funu dile getiriyor.<\/span><\/p>\n

\u015eerefhan da \u015eerefname\u0092de, K\u00fcrtlerin ge\u00e7mi\u015fi hakk\u0131nda bilgi verirken, \u0093K\u00fcrtler, Allah\u0131n \u00fczerlerinden perdeyi kald\u0131rd\u0131\u011f\u0131 bir cin toplulu\u011fudur. K\u00fcrtler cinlerin \u00e7ocuklar\u0131d\u0131r\u0094 (s. 40) diyor. Bunlar\u0131 yazarken, \u0130slam Abbasi d\u00f6nemindeki Arap d\u00fc\u015f\u00fcn\u00fcrlerinin K\u00fcrtler hakk\u0131ndaki d\u00fc\u015f\u00fcncelerinden yararlan\u0131yor. Daha do\u011frusu Araplar\u0131n K\u00fcrtleri b\u00f6yle alg\u0131lad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. H. Mem, gerek Firdevsi\u0092yi, gerek \u015eerefhan\u0092\u0131 bu temelsiz, savruk d\u00fc\u015f\u00fcncelerinden dolay\u0131 ele\u015ftiriyor. \u00d6zellikle Bitlis Beyi \u015eerefhan\u0092\u0131 \u0130slam dinine ve Kur\u0092an ayetlerine de ayk\u0131r\u0131 olan bu g\u00f6r\u00fc\u015flerinden dolay\u0131 sorguluyor. Bu ele\u015ftirileri yaparken H. Mem, K\u00fcrtlerin insanl\u0131\u011f\u0131n ortak medeniyetine yapt\u0131klar\u0131 katk\u0131lar\u0131 da vurguluyor. \u00d6rne\u011fin, demirin, ilk olarak Hurriler taraf\u0131ndan i\u015flendi\u011fini, Hurrilerin torunlar\u0131 olan Kassitlerin, Medlerin demiri i\u015flemeyi geli\u015ftirdiklerini, bunun da tar\u0131mda b\u00fcy\u00fck bir geli\u015fme sa\u011flad\u0131\u011f\u0131n vurguluyor. (s. 12) Bunu yazarken arkeolog Sabahattin Bulut\u0092un, Arkeolojiden Demirci Kawa\u0092ya I\u015f\u0131k (<\/strong>Komal Yay\u0131nlar\u0131, \u0130stanbul 1996) kitab\u0131ndan yararlan\u0131yor. (s. 45-46) H. Mem, Ehmed\u00ea Xan\u00ee ve Newroz incelemesinde Firdevsi\u0092nin \u00e7ok b\u00fcy\u00fck bir Pers milliyet\u00e7isi oldu\u011funu, K\u00fcrtler hakk\u0131nda a\u015fa\u011f\u0131lay\u0131c\u0131 d\u00fc\u015f\u00fcnceler ileri s\u00fcrmesine ra\u011fmen, \u015eehname\u0092nin K\u00fcrtler i\u00e7in, Newroz\u0092un ge\u00e7mi\u015finin anla\u015f\u0131lmas\u0131 i\u00e7in \u00e7ok \u00f6nemli bir kaynak oldu\u011funu belirtiyor.<\/span><\/p>\n

Farslar, \u015eehname\u0092den hareket ederek K\u00fcrtleri, ilkel, medeniyetsiz g\u00f6r\u00fcyor. (s.44-45, 48, 55) Araplar, K\u00fcrtlerin cinlerden \u00fcredi\u011fini s\u00f6yl\u00fcyorlar. T\u00fcrkler, K\u00fcrtlerin da\u011fl\u0131 T\u00fcrkler oldu\u011funu, karda \u00e7\u0131kan kart-kurt seslerinden dolay\u0131 kendilerine K\u00fcrt denildi\u011fini anlat\u0131yor. Farslar, Araplar ve T\u00fcrkler, K\u00fcrtlerin orijini hakk\u0131nda ger\u00e7ek bilgi vermemek i\u00e7in, birbirleriyle ortak hareket ediyor. H. Mem, Farslar\u0131n, Araplar\u0131n ve T\u00fcrklerin bu tutumunu ele\u015ftiriyor. H. Mem daha sonra, Ehmed\u00ea Xan\u00ee\u0092nin neden K\u00fcrt\u00e7e yazd\u0131\u011f\u0131n\u0131 belirtiyor. Xan\u00ee\u0092ye dayanarak, K\u00fcrtlerin, T\u00fcrkler, Farslar ve Araplara aras\u0131ndaki konumlar\u0131n\u0131 irdeliyor. (s.30) Cem\u015fid Devleti\u0092nden, Medler\u0092den, Firdevsi\u0092den hareket ederek, Newroz\u0092un ge\u00e7mi\u015fini de\u011ferlendiriyor.<\/span><\/p>\n

Milli Duygu Nedir?<\/span><\/strong><\/p>\n

K\u00fcrt \u015fairi Abdurrahman D\u00fcrre, bir \u015fiirinde \u015f\u00f6yle s\u00f6yl\u00fcyor.<\/span><\/p>\n

Nam\u00eek \u00fb Firdews\u00ee k\u00eene?<\/span><\/p>\n

Boela \u00fb Buxteri<\/span><\/p>\n

Bende\u00ea p\u00eer\u00ea Ciz\u00eer\u00ea<\/span><\/p>\n

Hazret\u00ee Xan\u00ee me ez<\/span><\/p>\n

Yukar\u0131da, \u0130ran \u015fairi Firdevsi\u0092nin, K\u00fcrtleri nas\u0131l a\u015fa\u011f\u0131lad\u0131\u011f\u0131 belirtmi\u015ftim. \u0093K\u00fcrtler cinlerin \u00e7ocuklar\u0131d\u0131r\u0094 diyen Arap \u015fairleri, Arap d\u00fc\u015f\u00fcn\u00fcrleri de K\u00fcrtleri a\u015fa\u011f\u0131l\u0131yor. H. Mem, bunlar\u0131 de\u011ferli incelemesinin \u00e7e\u015fitli yerlerinde dile getiriyor. 19. y\u00fczy\u0131lda, 1870\u0092lerde, 1880\u0092lerde, Yeni Osmanl\u0131 Nam\u0131k Kemal de K\u00fcrtleri, ilkel bir topluluk olarak de\u011ferlendiriyor. K\u00fcrtlerin Osmanl\u0131l\u0131k anlay\u0131\u015f\u0131 i\u00e7inde eritilmesini \u00f6neriyor. Yeni Osmanl\u0131lar\u0131n da T\u00fcrk etnisini merkeze alan bir devlet tasarlad\u0131klar\u0131 biliniyor. Mele Abdurrahman, \u015fiirinde, Farslar\u0131n, Araplar\u0131n ve T\u00fcrklerin K\u00fcrtler hakk\u0131ndaki d\u00fc\u015f\u00fcncelerine topluca cevap veriyor. Mele Abdurruahman bu \u015fiirinde kendini \u00f6v\u00fcyor. \u0093Benim yan\u0131mda Firdevsi kimdir, Nam\u0131k kimdir, Ebu ela ve Buxteri kimdir? Benim yan\u0131mda bunlar\u0131n ad\u0131 m\u0131 okunur?\u0094 diyor. \u0093\u00c7\u00fcnk\u00fc ben, Mele C\u00eezir\u00ee\u0092nin ve Hz. Xan\u00ee\u0092nin \u00f6\u011frencisiyim\u0094 diyerek b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc temellendiriyor.<\/span><\/p>\n

Bu \u015fiirde co\u015fkulu bir milliyet\u00e7ilik var. G\u00fc\u00e7l\u00fc bir romantizm vard\u0131r. Bu, halk milliyet\u00e7ili\u011fidir. K\u00fcrtleri a\u015fa\u011f\u0131layan, Fars, Arap, T\u00fcrk \u015fairlerine ve d\u00fc\u015f\u00fcn\u00fcrlerinin hepsine birden cevap veriliyor. Bu, co\u015fkulu oldu\u011fu kadar bilgiyle de \u00f6r\u00fclm\u00fc\u015f bir milliyet\u00e7iliktir. Fars, Arap ve T\u00fcrk \u015fairlerinin en g\u00fc\u00e7l\u00fcleriyle boy \u00f6l\u00e7\u00fc\u015fmektedir. Mele Abdurrahman, kendisini, Mele C\u00eezir\u00ee\u0092ye ve Filozof Xan\u00ee\u0092ye ba\u011flayarak, onlar\u0131n \u00f6\u011frencisi oldu\u011funu s\u00f6yleyerek, bu iki K\u00fcrt \u015fairine ve d\u00fc\u015f\u00fcn\u00fcr\u00fcne b\u00fcy\u00fck bir onur vermektedir. Asl\u0131nda, Mele Abdurrahman, bu iki \u015fairden ve d\u00fc\u015f\u00fcn\u00fcrden ilham alarak kendisini onurland\u0131rd\u0131\u011f\u0131n\u0131, bu iki K\u00fcrt \u015fairinin ve d\u00fc\u015f\u00fcn\u00fcr\u00fcn\u00fcn kendisine onur verdi\u011fini dile getirmektedir. Firdevsi\u0092nin, Nam\u0131k Kemal\u0092in, Ebu Ela\u0092n\u0131n, Buxteri\u0092nin, K\u00fcrtlere bak\u0131\u015flar\u0131nda ise, bilgi yoktur, ba\u011fnazl\u0131k, \u00f6n yarg\u0131 egemendir. Abdurrahman D\u00fcrre\u0092nin bu \u015fairleri ele\u015ftirisindeyse bilgi vard\u0131r.<\/span><\/p>\n

Hasan Bildirici, 1990\u0092lar\u0131n ba\u015flar\u0131nda MELSA Yay\u0131nlar\u0131\u0092n\u0131n y\u00f6neticisiydi. Daha sonra, Yeni G\u00fcndem Gazetesi\u0092nin y\u00f6neticileri aras\u0131nda yer ald\u0131. \u0130stanbul\u0092da, \u00dcsk\u00fcdar\u0092da, Hayriye ile birlikte oturuyordu. Hasan\u0092dan sonra gazetenin y\u00f6netimine \u015e\u00fckr\u00fc G\u00fclm\u00fc\u015f gelmi\u015fti. O da e\u015fi Hatice, \u00e7ocuklar\u0131 Mizgin ve Teko\u015fin ve karde\u015fiyle birlikte Bah\u00e7elievler\u0092de oturuyordu. O d\u00f6nemde, \u0130stanbul\u0092a s\u0131k s\u0131k gidiyordum. Hasan, Ankara\u0092ya bir d\u00f6n\u00fc\u015fte Haydarpa\u015fa Gar\u0131\u0092nda beni u\u011furluyordu. O ak\u015fam, Haydarpa\u015fa Gar\u0131\u0092nda her taraf \u0131\u015f\u0131\u011fa bo\u011fulmu\u015ftu. Hasan bu durum kar\u015f\u0131s\u0131nda duygular\u0131n\u0131 \u015f\u00f6yle dile getirmi\u015fti. \u0093\u0085bizim de \u0131\u015f\u0131kl\u0131 yollar\u0131m\u0131z, \u0131\u015f\u0131kl\u0131 \u015fehirlerimiz olsa. Bir \u015fehrimizden ba\u015fka bir \u015fehrimize, trenlerle, otob\u00fcslerde gitsek, Yolda durdurulmasak, \u0091nereye gidiyorsun, neden gidiyorsun, kime gidiyorsun, nerede kalacaks\u0131n?… \u015feklinde sorgulanmasak\u0085B\u00f6yle endi\u015feler, korkular i\u00e7inde olmadan dostlar\u0131m\u0131z\u0131, akrabalar\u0131m\u0131z ziyaret edebilsek\u0085\u0094<\/span><\/p>\n

Milli duygudan kastetti\u011fim budur, K\u00fcrtlerde bu duygunun geli\u015femedi\u011fi de \u00f6nemli bir saptamad\u0131r.<\/span><\/p>\n

1990\u0092da Sonbahar\u0092da bir g\u00fcn Sava\u015f Buldan beni ve Leyla Zana\u0092y\u0131 Sar\u0131yer\u0092de bir piknik alan\u0131na g\u00f6t\u00fcrm\u00fc\u015ft\u00fc. Bizimle birlikte Mehmet Emin Tekta\u015f da vard\u0131. Mehmet Emin Tekta\u015f\u0092la, 12 Mart d\u00f6neminde, Diyarbak\u0131r S\u0131k\u0131y\u00f6netim Komutanl\u0131\u011f\u0131 Tutukevi\u0092nde birlikte kalm\u0131\u015ft\u0131k. Sar\u0131yer\u0092de, diri, canl\u0131 bir orman alan\u0131 vard\u0131. O g\u00fcnlerde, g\u00fcvenlik g\u00fc\u00e7leri, K\u00fcrt da\u011flar\u0131ndaki, K\u00fcrt b\u00f6lgelerindeki ormanlar\u0131 yak\u0131yordu. Ormanlar\u0131n yak\u0131lmas\u0131 sistematikti. Sar\u0131yer\u0092deki g\u00fcr ormanlar\u0131 g\u00f6rd\u00fc\u011f\u00fc zaman, Leyla Zana duygular\u0131n\u0131 \u015fu \u015fekilde dile getirmi\u015fti. Bizim de ormanlar\u0131m\u0131z b\u00f6yle kalsa, yak\u0131lmasa\u0085Ormanlar\u0131m\u0131za, rahat\u00e7a, hi\u00e7bir korku endi\u015fe duymadan girebilsek, dola\u015fabilsek\u0085\u0094 Bu da milli duygunun bir a\u00e7\u0131klamas\u0131 oluyor. Bunlar\u0131 halk milliyet\u00e7ili\u011finin ifade bi\u00e7imleri olarak de\u011ferlendirmek m\u00fcmk\u00fcnd\u00fcr.<\/span><\/p>\n

Nusaybinli bir arkada\u015f vard\u0131. Suudi Arabistan\u0092da \u00e7al\u0131\u015f\u0131yordu. A\u011f\u0131r i\u015f makinalar\u0131n\u0131n operat\u00f6r\u00fcyd\u00fc. Milli de\u011ferlere \u00e7ok ba\u011fl\u0131, gen\u00e7 bir arkada\u015ft\u0131. 1990\u0092larda, \u015f\u00f6yle bir olay anlatm\u0131\u015ft\u0131: \u0093Cuma namaz\u0131 i\u00e7in s\u00fcrekli camiye gidiyordum. \u0130mam hutbede, her zaman, Endonezya\u0092dan Fas\u0092a kadar \u0130slam halklar\u0131n\u0131 ve \u0130slam \u00fclkelerin sayar, onlar i\u00e7in dualar ederdi. Ama K\u00fcrtlerden ve K\u00fcrtlerin \u00fclkesi K\u00fcrdistan\u0092dan hi\u00e7 s\u00f6z etmezdi. \u0130mam\u0131n bu tutumu beni \u00e7ok \u00fcz\u00fcyordu. Bir g\u00fcn, namazdan sonra, imam\u0131 camiden \u00e7\u0131karken yakalad\u0131m. \u0091Hoca\u0092 dedim\u0091Endonezya\u0092dan Fas\u0092a kadar b\u00fct\u00fcn \u0130slam halklar\u0131ndan, \u0130slam \u00fclkelerinden s\u00f6z ediyorsun, onlar i\u00e7in dua ediyorsun, ama biz K\u00fcrtlerden hi\u00e7 s\u00f6z etmiyorsun, K\u00fcrtler M\u00fcsl\u00fcman de\u011fil mi?Asl\u0131nda bizim durumumuz daha a\u011f\u0131r her yerde bask\u0131 g\u00f6r\u00fcyoruz\u0092 dedim. Hoca, \u0091K\u00fcrtler de kim, nerede ya\u015f\u0131yor bu K\u00fcrtler?\u0092 dedi. \u0091 K\u00fcrtler de kim, nerede ya\u015f\u0131yor bu K\u00fcrtler denir mi hocam, K\u00fcrtler \u00fc\u00e7-be\u015f ki\u015fi de\u011fil ki \u015furada saklan\u0131yorlar desem, K\u00fcrtler, 40 milyonu a\u015fk\u0131n bir halk\u0085K\u00fcrtler her yerde ya\u015f\u0131yor, \u0130ran\u0092da, Irak\u0092ta, Suriye\u0092de, T\u00fcrkiye\u0092de, Beyrut\u0092ta, Kafkasya\u0092da, Rusya\u0092da her yerde K\u00fcrt var\u0092 dedim. \u0091Halep\u00e7e\u0092den, Zehirli gazlarla K\u00fcrtlerin, \u00e7ocuklar\u0131n, kad\u0131nlar\u0131n ya\u015fl\u0131lar\u0131n bo\u011fuldu\u011fundan s\u00f6z ettim. \u0130mam, \u0091bana K\u00fcrtler hakk\u0131nda bilgi ver K\u00fcrtler nerede ya\u015f\u0131yor, haritada g\u00f6ster, gelecek hutbede onlar\u0131n da ad\u0131n\u0131 anay\u0131m\u0092 dedi. Kan\u0131mca imam K\u00fcrtleri, \u00fclkelerini, biliyordu ama bilmezlikten geliyordu. Ama Halep\u00e7e\u0092deki katliam konusunda bilgisi olmayabilir. Arap h\u00fck\u00fcmetlerinin bas\u0131n \u00fczerinde \u00e7ok yo\u011fun bir denetimi var. H\u00fck\u00fcmetler, Halep\u00e7e\u0092yi biliyor, ama Saddam\u0092\u0131 destekledikleri i\u00e7in ses \u00e7\u0131karm\u0131yorlard\u0131. Ama halk Halep\u00e7e\u0092de K\u00fcrtlerin zehirli gazlarla bo\u011fuldu\u011funu bilmiyordu.\u0094<\/span><\/p>\n

Arkada\u015f\u0131m\u0131z, \u0091ben imama \u015f\u00f6yle dedim, imam bana b\u00f6yle dedi\u0092 \u015feklinde konu\u015fuyordu. K\u00fcrtlere kar\u015f\u0131 mesafeli tutumundan dolay\u0131 Arap y\u00f6netimlerini ele\u015ftiriyordu. \u015eunu da s\u00f6yl\u00fcyordu: \u0093Gerillam\u0131z i\u00e7in, K\u00fcrt i\u015f\u00e7iler olarak, kendi aram\u0131zda para topluyorduk. Bu konuda d\u00fczenli bir \u00e7al\u0131\u015fma vard\u0131. Arap patronlar\u0131m\u0131z, h\u00fck\u00fcmet yetkilileri bu durum biliyordu. Bunu engellemediler. Bunu bilmezlikten, g\u00f6rmezlikten geliyorlard\u0131.\u0094<\/span><\/p>\n

Cuma hutbelerinde, Endonezya\u0092dan Fas\u0092a kadar b\u00fct\u00fcn \u0130slam halklar\u0131n\u0131, \u0130slam \u00fclkelerini anan, onar i\u00e7in dua eden, ama K\u00fcrtlerden, K\u00fcrdistan\u0092dan hi\u00e7 s\u00f6z etmeyen bir Suudi imam\u0085 Bir K\u00fcrt i\u015f\u00e7inin bu durum tepkisi. Milli duygu b\u00f6yle bir \u015fey. Halk milliyet\u00e7ili\u011finin temelinde b\u00f6yle duyular var, bu duygular\u0131n geli\u015fmesi var. Devlet bu milliyet\u00e7ili\u011fi, halk milliyet\u00e7ili\u011fini kendisi i\u00e7in tehlike olarak alg\u0131l\u0131yor. Hizbullah, PKK\u0092ye kar\u015f\u0131 m\u00fccadele etmesi i\u00e7in devlet taraf\u0131ndan kuruldu. Ama Hizbullah da\u011fa \u00e7\u0131k\u0131p PKK\u0092ye kar\u015f\u0131 m\u00fccadale etmedi, da\u011fa \u00e7\u0131k\u0131p<\/span><\/p>\n

PKK ile sava\u015fmad\u0131. Batman, Nusaybin, Diyarbak\u0131r, Van, Bitlis, K\u0131z\u0131ltepe, Silvan Tatvan gibi \u015fehirlerde, PKK\u0092ye taban olu\u015fturabilecek kitleler aras\u0131nda \u00e7al\u0131\u015ft\u0131. Yurtsever olarak saptad\u0131klar\u0131 K\u00fcrtleri, ensesine tek kur\u015fun s\u0131karak \u00f6ld\u00fcr\u00fcyordu. Yukar\u0131da s\u00f6z\u00fcn\u00fc etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m yurtsever arkada\u015f da, bir y\u0131ll\u0131k izinde ailesin yapt\u0131\u011f\u0131 ziyarette, Nusaybin de, bu \u015fekilde \u00f6ld\u00fcr\u00fcld\u00fc.<\/span><\/p>\n

Halk Milliyet\u00e7ili\u011fi-Devlet Milliyet\u00e7ili\u011fi<\/span><\/strong><\/p>\n

Devlet milliyet\u00e7ili\u011fi, resmi ideolojinin gereklerine g\u00f6re \u00fcretilen devletin maddi ve manevi olanaklar\u0131yla, idari ve ceza\u00ee yapt\u0131r\u0131mlar\u0131yla korunan ve savunulan, devlet olanaklar\u0131yla propagandas\u0131 yap\u0131lan bir milliyet\u00e7iliktir. K\u00fcrtler s\u00f6z konusu oldu\u011fu zaman, K\u00fcrtlerin ve K\u00fcrt\u00e7e\u0092nin inkar\u0131n\u0131, yok say\u0131lmas\u0131n\u0131, a\u015fa\u011f\u0131lanmas\u0131n\u0131 hedefleyen bir milliyet\u00e7iliktir. Bu d\u00fc\u015f\u00fcnceyi bir iki \u00f6rnekle a\u00e7\u0131klamay\u0131 gerekli g\u00f6r\u00fcyorum:<\/span><\/p>\n

Y\u00fczbin dolar kar\u015f\u0131l\u0131\u011f\u0131nda sat\u0131lan Pe\u015fmerge komutan\u0131<\/span><\/strong><\/p>\n

Maho Gevdan, Irak vatanda\u015f\u0131 bir pe\u015fmerge komutan\u0131d\u0131r. Mart 1988 Halep\u00e7e soyk\u0131r\u0131m\u0131nda ailesiyle birlikte T\u00fcrkiye\u0092ye s\u0131\u011f\u0131nm\u0131\u015ft\u0131r. 1988 Halep\u00e7e soyk\u0131r\u0131m\u0131na kadar Zaho\u0092da g\u00f6rev yapar. Asl\u0131nda kendisi Hakkari y\u00f6resindendir. K\u00fcrtlerin, Saddam H\u00fcseyin y\u00f6netimine kar\u015f\u0131 y\u00fcr\u00fctt\u00fckleri sava\u015fa kat\u0131lmak i\u00e7in G\u00fcney\u0092e ge\u00e7mi\u015ftir. Ad\u0131 Mehmet K\u0131l\u0131\u00e7\u0092t\u0131r. T\u00fcrkiye\u0092ye yerle\u015fince onu askere al\u0131rlar. Antalya\u0092da askerlik yapmaya ba\u015flar. Ama, Irak y\u00f6netimi, Zaho pe\u015fmerge komutan\u0131 Maho Gevdan\u0092\u0131n pe\u015findedir. Sadddam H\u00fcseyin y\u00f6netimi ara\u015ft\u0131r\u0131r ve Maho Gevdan\u0092\u0131n izin bulur. T\u00fcrkiye\u0092de askerlik yapt\u0131\u011f\u0131n\u0131 \u00f6\u011frenir. Irakl\u0131 y\u00f6neticiler, s\u0131n\u0131rdaki J\u0130TEM komutanlar\u0131yla irtibata ge\u00e7erek Maho Gevdan\u0092\u0131 istiyorlar. Maho Gevdan\u0092\u0131n (Mehmet K\u0131l\u0131\u00e7) kendilerine teslim edilmesi i\u00e7in pazarl\u0131k yap\u0131l\u0131yor. \u0130ki taraf, y\u00fcz bin dolar kar\u015f\u0131l\u0131\u011f\u0131nda, Maho Gevdan\u0092\u0131n Irak taraf\u0131na temsi edilmesi konusunda anla\u015f\u0131rlar. Mehmet K\u0131l\u0131\u00e7\u0092\u0131n ka\u00e7\u0131r\u0131lma hikayesini, Suriye as\u0131ll\u0131 itiraf\u00e7\u0131 \u0130brahim Babat, Susurluk s\u00fcreci hakk\u0131nda bir rapor haz\u0131rlayan Kutlu Sava\u015f\u0092a \u015f\u00f6yle anlat\u0131yor:<\/span><\/p>\n

\u00931989 da, J\u0130TEM komutanlar\u0131 bizden Mehmet K\u0131l\u0131\u00e7\u0092\u0131n (Maho Gevdan) Antalya\u0092dan al\u0131n\u0131p getirilmesini istediler. Ben, Astsubay \u015eaban Bayram, Erol ad\u0131nda bir askerle birlikte, Antalya\u0092da \u0130l Jandarma Alay Komutan\u0131\u0092yla g\u00f6r\u00fc\u015ft\u00fcm. Yetkililer gelece\u011fimizden haberdard\u0131lar. Alay Komutan\u0131\u0092na, \u0091al\u0131yoruz, geri getirmeyebiliriz, ifadesini ald\u0131ktan sonra infaz edebiliriz.\u0092 dedik. Ertesi g\u00fcn\u00fc Mehmet\u0092i nizamiye kap\u0131s\u0131ndan ald\u0131k. Silopi\u0092ye getirdik. Cem Ersever\u0092in s\u00fcrekli ili\u015fkide oldu\u011fu Irak irtibat subay\u0131na teslim ettik. Mehmet K\u0131l\u0131\u00e7 eskiden, K\u00fcrdistan Demokrat Partisi i\u00e7inde \u00fcst d\u00fczey sorumlu oldu\u011fundan Irak Devleti taraf\u0131ndan y\u00fcz bin dolar kar\u015f\u0131l\u0131\u011f\u0131nda istenmi\u015fti. Bu olaylar\u0131 duyan ve rahats\u0131z olan Y\u00fczba\u015f\u0131 \u0130smail \u00d6ztoprak, daha sonra, kaza s\u00fcs\u00fc verilen bir olayla \u00f6ld\u00fcr\u00fcld\u00fc. \u0093 dedi.<\/span><\/strong><\/p>\n

Maho Gevdan, teslim edilir edilmez, ifadesi al\u0131nd\u0131ktan sonra, hemen orada idam edildi. (rizgari org, 6.2.2009, Zaman, 5.2.2009)<\/span><\/p>\n

G\u00fcn\u00fcm\u00fczde en \u00e7ok milliyet\u00e7i olanlara, T\u00fcrk milliyet\u00e7isi olanlara ulusalc\u0131lar deniyor. Bu, K\u00fcrtlerin, K\u00fcrt\u00e7e\u0092nin inkar\u0131na ve a\u015fa\u011f\u0131lanmas\u0131na dayal\u0131 bir milliyet\u00e7iliktir. K\u00fcrtler i\u00e7in tek programlar\u0131 var: Asimilasyon, K\u00fcrtleri T\u00fcrk yapmak K\u00fcrtler i\u00e7in k\u00fc\u00e7\u00fcc\u00fck bir hak iste\u011finde bulunmuyorlar. H\u00fck\u00fcmetin ger\u00e7ekle\u015ftirdi\u011fi baz\u0131 a\u00e7\u0131l\u0131mlar\u0131, \u0093emperyalizmin dayatmalar\u0131\u0094, \u0093emperyalizmin k\u0131\u015fk\u0131rtmalar\u0131\u0094 olarak alg\u0131l\u0131yorlar. En \u00e7ok T\u00fcrk milliyet\u00e7isi olanlar\u0131n, \u0093bu vatan\u0131 en \u00e7ok biz seviyoruz\u0094 diyenlerin, nas\u0131l kirli i\u015fler i\u00e7inde olduklar\u0131, milliyet\u00e7i d\u00fc\u015f\u00fcnceyi kirlettikleri, yukar\u0131daki \u00f6rnekte a\u00e7\u0131k bir \u015fekilde g\u00f6r\u00fcl\u00fcyor. Pe\u015fmerge komutan\u0131 Maho Gevdan\u0092\u0131, y\u00fcz bin dolar kar\u015f\u0131l\u0131\u011f\u0131nda Irak Baas fa\u015fizmine sat\u0131yorlar. Saddam rejiminin, pe\u015fmerge komutan\u0131 Maho Gevdan\u0092\u0131 idam\u0131nda y\u00fczbin dolar kazan\u0131yorlar. B\u00f6ylesine kirli bir i\u015ften ele edilen paraya \u0093kazan\u00e7\u0094 diyorlar. Pe\u015fmerge komutan\u0131 Maho Gevdan\u0092\u0131n, idam edilmek i\u00e7in istendi\u011fini ise, sadece J\u0130TEM unsurlar\u0131 de\u011fil, \u00f6b\u00fcr askeri g\u00f6revliler de biliyor. Devlet milliyet\u00e7ili\u011fi b\u00f6yle kirli i\u015flerin yan\u015famas\u0131n\u0131 da getiriyor. Devlet milliyet\u00e7ili\u011fi, kendinden olmayanlar\u0131 bask\u0131yla zul\u00fcmle yok etmeye \u00e7al\u0131\u015f\u0131rken, halk milliyet\u00e7ilinin temel amac\u0131 bask\u0131ya, zulme kar\u015f\u0131 durup kendi dilini, k\u00fclt\u00fcr\u00fcn\u00fc ya\u015famay\u0131 ama\u00e7l\u0131yor. Bu kirli i\u015fler hep milliyet\u00e7ilik anlay\u0131\u015f\u0131 s\u00fcrecinde ya\u015fan\u0131yor. Hrant Dink 19 Ocak 2007 de, emniyetin, istihbarat\u0131n ve jandarman\u0131n bilgisi dahilinde katledildi. Bu s\u00fcre\u00e7te rol alanlar, \u0093en \u00e7ok milliyet\u00e7i benim\u0094 diye \u00f6v\u00fcn\u00fcyorlard\u0131. 18 Nisan 2008\u0092de, Malatya\u0092da Zirve Yay\u0131nevi \u00e7al\u0131\u015fanlar\u0131 b\u00f6lge jandarma komutan\u0131n\u0131n da bilgisi dahilinde bo\u011fuldu. (H\u00fcrriyet, 13 Mart 2009, Yay\u0131nevi katliam\u0131na ad\u0131 kar\u0131\u015fan emekli albay g\u00f6zalt\u0131nda, ba\u015fl\u0131kl\u0131 haber s.1<\/span><\/p>\n

\u00dcniversitenin K\u00fcrt Dili alg\u0131lamas\u0131<\/span><\/strong><\/p>\n

UNESCO, 21 \u015eubat\u0092\u0131 \u0093D\u00fcnya Dil G\u00fcn\u00fc\u0094 ilan etti. 21 \u015eubat\u0092ta, bask\u0131 alt\u0131ndaki dillerle ilgili konu\u015fmalar, tart\u0131\u015fmalar oluyor. 21 \u015eubat g\u00fcn\u00fc, Mersin \u00dcniversitesi\u0092ndeki K\u00fcrt \u00f6\u011frenciler de bu konuda bir program haz\u0131rlay\u0131p etkinlik g\u00f6sterdiler. \u0093K\u00fcrt Dili G\u00fcn\u00fc\u0094 \u00e7er\u00e7evesinde kutlama yapt\u0131lar. K\u00fcrt\u00e7e anlat\u0131mla, K\u00fcrt\u00e7e dersi yapt\u0131lar. Kutlama alan\u0131na kara tahta getirip K\u00fcrt\u00e7e, K\u00fcrt edebiyat\u0131, K\u00fcrt sanat\u0131 konular\u0131nda konu\u015fmalar yapt\u0131lar. Ama onlar\u0131n bu etkinli\u011fi \u00fcniversite y\u00f6netimi taraf\u0131ndan cezai yapt\u0131r\u0131mla kar\u015f\u0131land\u0131. Bu konudaki haberler \u0093S\u00f6zde diyen \u00f6zde \u0131rk\u00e7\u0131lar\u0094 ba\u015fl\u0131\u011f\u0131yla verilmi\u015f. Bu haberler i\u00e7in bk. (kurdistan-post org, 28 \u015eubat 2009) D\u0130HA (D\u0130CLE haber Ajans\u0131) ndan Ersan \u00c7elik taraf\u0131ndan verilen haberlerin devam\u0131 \u015f\u00f6yle:<\/span><\/p>\n

\u0093 Mersin \u00dcniversitesi Rekt\u00f6rl\u00fc\u011f\u00fc, 21 \u015eubat\u0092ta, \u0091K\u00fcrt Dili G\u00fcn\u00fc\u0092 nedeniyle, \u00fcniversite kampusunda etkinlik yapan 35 K\u00fcrt \u00f6\u011frenciye ceza ya\u011fd\u0131rd\u0131. Disiplin cezas\u0131 verilen \u00f6\u011frencileri g\u00f6nderilen tebligatta, K\u00fcrt\u00e7e \u0091s\u00f6zde\u0092 diye tan\u0131mland\u0131. 35 \u00f6\u011frenciye bir hafta ile, bir d\u00f6nem aras\u0131nda de\u011fi\u015fen okuldan uzakla\u015ft\u0131rma cezas\u0131 verildi.<\/span><\/strong><\/p>\n

T\u00fcrk Dil Kurumu\u0092na g\u00f6re \u00f6zel isimlerin b\u00fcy\u00fck harfle yaz\u0131lmas\u0131 gerekirken, yaz\u0131da toplam 6 kez ge\u00e7en, K\u00fcrt, K\u00fcrt\u00e7e, K\u00fcrd\u00ee, kelimelerinin ba\u015f harflerinin k\u00fc\u00e7\u00fck yaz\u0131lmas\u0131<\/span><\/strong><\/p>\n

dikkati \u00e7ekti.\u0094<\/span><\/strong><\/p>\n

\u0093Cezan\u0131n nedeni etkinli\u011fin K\u00fcrt\u00e7e yap\u0131lm\u0131\u015f olmas\u0131d\u0131r.<\/span><\/strong><\/p>\n

Disiplin cezas\u0131 verilen \u00f6\u011frencilere g\u00f6nderilen ve Prof. Dr. S\u00fcha Ayd\u0131n imzas\u0131n\u0131 ta\u015f\u0131yan tebligatta, \u0093T\u00fcrk Dil Bayram\u0131\u0092na kar\u015f\u0131l\u0131k \u0091k\u00fcrt dil bayram\u0131\u0092 d\u00fczenlemesi, alana ders tahtas\u0131 getirerek E\u011fitim Fak\u00fcltesi Rehberlik ve Psikolojik Dan\u0131\u015fmanl\u0131k B\u00f6l\u00fcm\u00fc \u00f6\u011frencisi taraf\u0131ndan \u0091s\u00f6zde k\u00fcrt\u00e7e dersi\u0092 verilmesi, tahtaya, \u0091k\u00fcrd\u00ee, \u0091piroz be\u0092\u0092cejna zimane\u0092 ve \u0091k\u00fcrt\u00e7e dil bayram\u0131\u0092 yaz\u0131lmas\u0131, k\u00fcrt\u00e7e i\u00e7erikli ve konu\u015fmal\u0131 olarak \u0091s\u00f6zde k\u00fcrt\u00e7e dersi\u0092 yap\u0131l\u0131mas\u0131na ili\u015fkin eylemlere g\u00f6re yap\u0131lan soru\u015fturma sonunda\u0085\u0094 \u015feklinde ifadeler yer ald\u0131.\u0094<\/span><\/strong><\/p>\n

1970\u0092 y\u0131l\u0131nda, Rekt\u00f6rl\u00fck\u00e7e, Atat\u00fcrk \u00dcniversitesi\u0092ndeki g\u00f6revime son verilmi\u015fti. \u00dcniversitenin, Dan\u0131\u015ftay\u0092da yapt\u0131\u011f\u0131 savunmalarda K\u00fcrt, K\u00fcrt\u00e7e gibi s\u00f6zc\u00fcklerin, k\u00fcrt, k\u00fcrt\u00e7e \u015feklinde yaz\u0131ld\u0131\u011f\u0131n\u0131 fark ettim. Ayn\u0131 \u015fekilde, K\u00fcrt halk\u0131, K\u00fcrt folkloru gibi tamlamalarda, k harfi \u0131srarla k\u00fc\u00e7\u00fck yaz\u0131l\u0131yordu. K\u00fcrt halk\u0131, k\u00fcrt folkloru vs. deniyordu. K\u00fcrt olgusunu kabul etmemek, K\u00fcrtlerin, K\u00fcrt\u00e7e\u0092nin varl\u0131\u011f\u0131n\u0131 kabul etmemek bilimsel d\u00fc\u015f\u00fcnce anlay\u0131\u015f\u0131na, bilim y\u00f6ntemine ayk\u0131r\u0131 bir tutumdur. Ama \u00f6zel ismin k\u00fc\u00e7\u00fck harfle ba\u015flayarak yaz\u0131lmas\u0131, ve bunun bilin\u00e7li bir \u015fekilde yap\u0131lmas\u0131, K\u00fcrtleri a\u015fa\u011f\u0131laman\u0131n bir yoludur. Buysa, ilkel bir d\u00fc\u015f\u00fcncedir, ilkel bir davran\u0131\u015ft\u0131r. Ama, \u00fcniversitenin bu tutumunun 40 y\u0131lda hi\u00e7 de\u011fi\u015fmedi\u011fi g\u00f6zlenmektedir. Mersin \u00dcniversitesi \u00f6\u011frencilerinin, 21 \u015eubat \u0093D\u00fcnya Dil G\u00fcn\u00fc\u0094nde, \u0093K\u00fcrt Dil G\u00fcn\u00fc\u0094n\u00fc kutlamalar\u0131, sembolik olarak K\u00fcrt\u00e7e dersi yapmalar\u0131, bu eylemlerinde dolay\u0131 cezaland\u0131r\u0131lmalar\u0131, \u00fcniversitenin bilim y\u00f6ntemini hi\u00e7 kavramad\u0131\u011f\u0131n\u0131 g\u00f6sterir. \u00d6\u011frencilere g\u00f6nderilen \u00fcniversiteden uzakla\u015ft\u0131rma belgelerinde, K\u00fcrt, K\u00fcrt\u00e7e, K\u00fcrd\u00ee gibi s\u00f6zc\u00fcklerin, k\u00fc\u00e7\u00fck harfle ba\u015flayarak yaz\u0131lmas\u0131, K\u00fcrt\u00e7e dersinden \u0093s\u00f6zde k\u00fcrt\u00e7e dersi, \u0094 diye s\u00f6z edilmesi, K\u00fcrtleri k\u00fc\u00e7\u00fck g\u00f6rme, a\u015fa\u011f\u0131lama tutumunda hi\u00e7 de\u011fi\u015fiklik olmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. B\u00fct\u00fcn bunlar, \u00fcniversitenin K\u00fcrt sorunundan ne kadar uzak oldu\u011funu, K\u00fcrt sorunu etraf\u0131nda geli\u015fen s\u00fcre\u00e7leri hi\u00e7 kavramad\u0131\u011f\u0131n\u0131 da g\u00f6stermektedir. Soruna daha olumlu davranan \u00fcniversiteler olabilir, daha olumlu davranan \u00fcniversite hocalar\u0131 olabilir, fakat, genel olarak tutumu budur.<\/span><\/p>\n

1970\u0092lerden 2009\u0092a kadar neler ya\u015fand\u0131? 2009 da K\u00fcrtler art\u0131k, m\u0131zrak gibi ayaktad\u0131r. Dil-k\u00fclt\u00fcr konular\u0131nda bir y\u0131\u011f\u0131n talepleri var. Bu talepleri dile getirmek i\u00e7in g\u00f6steriler, y\u00fcr\u00fcy\u00fc\u015fler, mitingler, toplant\u0131lar yap\u0131l\u0131yor. Konu\u015fmalar, tart\u0131\u015fmalar var. K\u00fcrt\u00e7e TV ler, radyolar, gazeteler, kitaplar var. G\u00fcney K\u00fcrdistan\u0092da, Irak anayasas\u0131 taraf\u0131ndan da tan\u0131nan \u0093K\u00fcrdistan B\u00f6lgesel Y\u00f6netimi\u0094 ad\u0131 alt\u0131nda federe bir yap\u0131 olu\u015fmakta\u0085Ama Mersin \u00dcniversitesi, hala, K\u00fcrtleri inkar etmeye, a\u015fa\u011f\u0131lamaya \u00e7al\u0131\u015f\u0131yor. Temel toplumsal sorunlardan bu kadar kopukluk\u0085 Hayret!… \u0093Cahilli\u011fin bu kadar\u0131 ancak e\u011fitimle olur.\u0094 Bu, elbette resmi ideolojinin e\u011fitimidir. B\u00f6yle bir \u00fcniversitede bilim \u00fcretilebilir mi? Mersin \u00dcniversitesi K\u00fcrtleri a\u015fa\u011f\u0131layarak, K\u00fcrtlerin toplumsal varl\u0131\u011f\u0131n\u0131, K\u00fcrt\u00e7e\u0092nin dilsel varl\u0131\u011f\u0131n\u0131 kabul etmeyerek, inkar ederek, yok sayarak T\u00fcrk milliyet\u00e7ili\u011fi yapt\u0131\u011f\u0131n\u0131 san\u0131yor. Bu, ilkel bir anlay\u0131\u015ft\u0131r, ilkel bir milliyet\u00e7iliktir. Bu, asl\u0131nda \u0131rk\u00e7\u0131l\u0131kt\u0131r. Devlet milliyet\u00e7ili\u011fi, bir \u00fcniversite taraf\u0131ndan, b\u00f6yle ilkel bir anlay\u0131\u015fla savunulmaktad\u0131r. Devlet milliyet\u00e7ili\u011fi T\u00fcrk milliyet\u00e7ili\u011fini savunurken, \u00e7ok kirli olan i\u015flere de bula\u015fmaktad\u0131r. Burada Mersin \u00dcniversitesi\u0092nden s\u00f6z ettik. Bu \u00fcniversitede, bilim y\u00f6ntemine g\u00f6re d\u00fc\u015f\u00fcnen, K\u00fcrt sorunu gibi temel toplumsal sorunlar\u0131 do\u011fru-d\u00fcr\u00fcst alg\u0131layan hocalar \u015f\u00fcphesiz vard\u0131r. Bunlar herhalde istisnad\u0131r.<\/span><\/p>\n

Ama, bu s\u00fcre\u00e7te temel ele\u015ftirinin yine K\u00fcrtlere yap\u0131lmas\u0131 gerekmektedir. PKK\u0092nin bu konudaki konumunu belirtmek de \u00f6nemlidir. PKK 30 y\u0131l\u0131 a\u015fk\u0131n bir zamand\u0131r, K\u00fcrt toplumunda, K\u00fcrt co\u011frafyas\u0131nda, T\u00fcrk siyasal hayat\u0131nda birinci derecede rol oynayan bir \u00f6rg\u00fctt\u00fcr. Sevaplar\u0131 g\u00fcnahlar\u0131nda daha fazlad\u0131r. Bug\u00fcn K\u00fcrt sorununu \u00f6zg\u00fcrce tart\u0131\u015fabiliyorsak, K\u00fcrt sorununu temel toplumsal dinamiklerini anlamaya, kavramaya \u00e7al\u0131\u015fabiliyorsak, bunda PKK\u0092nin \u00e7ok \u00f6nemli rol\u00fc oldu\u011fu bir ger\u00e7ektir. Ama, PKK dil konusunda sa\u011fl\u0131kl\u0131 bir bilin\u00e7 yaratamam\u0131\u015ft\u0131r. PKK\u0092nin bu konularda ciddi bir \u00e7abas\u0131 yoktur. \u0093ilkel milliyet\u00e7i\u0094,\u0094ilkel milliyet\u00e7ilik\u0094 kavramlar\u0131 PKK nindir. Bu, eni-boyu belli olmayan, i\u00e7eri\u011fi belli olmayan bir kavramd\u0131r. Ele\u015ftiriden \u00e7ok su\u00e7lama arac\u0131 olarak kullan\u0131l\u0131r. Kim, ne yapt\u0131\u011f\u0131, ne s\u00f6yledi\u011fi zaman \u0093ilkel milliyet\u00e7ilik\u0094 yapar, \u0093ilkel milliyet\u00e7i\u0094 olur belli de\u011fildir. Ama, genel olarak, dil-k\u00fclt\u00fcr konular\u0131 ile ilgilenenlere b\u00f6yle bir ele\u015ftiri, b\u00f6yle bir su\u00e7lama yap\u0131lagelmi\u015ftir. Asl\u0131nda ilkel milliyet\u00e7ilik, baz\u0131 T\u00fcrk milliyet\u00e7ilerinin d\u00fc\u015f\u00fcncelerinde ve eylemlerinde g\u00f6r\u00fclmektedir. \u00d6rne\u011fin, K\u00fcrt, K\u00fcrt\u00e7e gibi \u00f6zel isimleri yazarken k\u00fc\u00e7\u00fck k ile ba\u015flamak b\u00f6ylece K\u00fcrtleri a\u015fa\u011f\u0131lad\u0131\u011f\u0131n\u0131, k\u00fc\u00e7\u00fcmsedi\u011fini a\u00e7\u0131klamak tam anlam\u0131yla ilkel bir tutumdur, ilkel milliyet\u00e7ili\u011fin bir g\u00f6r\u00fcn\u00fcm\u00fcd\u00fcr. K\u00fcrtleri iradeleri olan \u00f6zneler de\u011fil, \u015fey gibi alg\u0131lay\u0131nca, \u015feye nas\u0131l muamele ediliyor? \u015eeyler nas\u0131l muamele g\u00f6r\u00fcyor? \u0130cab\u0131nda \u00e7\u00f6pe at\u0131l\u0131yor, icab\u0131nda \u00e7i\u011fneniyor vs. Bunlar asl\u0131nda T\u00fcrk \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131n da a\u00e7\u0131\u011fa vurulmu\u015f bir \u015feklidir. Fakat, PKK\u0092nin T\u00fcrk milliyet\u00e7ili\u011finin, T\u00fcrk \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131n bu g\u00f6r\u00fcnt\u00fcleriyle bir sorunu yoktur. Bu \u00e7arp\u0131c\u0131 s\u00fcre\u00e7lere ra\u011fmen \u0091karde\u015flik\u0092 kavram\u0131n\u0131n en \u00e7ok kullanan PKK dir. PKK\u0092nin, ilkel milliyet\u00e7i, ilkel milliyet\u00e7ilik su\u00e7lamalar\u0131, daha \u00e7ok, K\u00fcrt dili ve K\u00fcrt k\u00fclt\u00fcr\u00fcyle ilgilenen K\u00fcrtleri hedef almaktad\u0131r. B\u00fct\u00fcn bunlara ra\u011fmen, dil bilinci konusunda, K\u00fcrt\u00e7e yazma, K\u00fcrt\u00e7e konu\u015fma konusunda son bir y\u0131l i\u00e7inde, bir k\u0131p\u0131rdama oldu\u011fu da g\u00f6r\u00fclmektedir. Fakat vatan bilinci ise hala yoktur. K\u00fcrtlerde, vatan bilinci, kan\u0131mca s\u0131f\u0131ra yak\u0131nd\u0131r. Gerek PKK de, gerek PKK d\u0131\u015f\u0131ndaki K\u00fcrtlerde vatan bilinci diye bir bilin\u00e7 geli\u015fmemi\u015ftir. K\u00fcrtler hep K\u00fcrt co\u011frafyas\u0131nda m\u00fccadele ediyorlar. K\u00fcrtlerin kan\u0131 hep K\u00fcrt co\u011frafyas\u0131nda d\u00f6k\u00fcl\u00fcyor. Ama, K\u00fcrtler, Antalya\u0092ya, Bodrum\u0092a, \u0130stanbul\u0092a vs. daha \u00e7ok sahip \u00e7\u0131k\u0131yor. Zaman zaman, Avrupa\u0092dan, \u00e7e\u015fitli \u00fclkelerden ziyarete gelen arkada\u015flarla g\u00f6r\u00fc\u015f\u00fcyoruz. \u015e\u00f6yle konu\u015fuyorlar: \u0093Memleketi, vatan\u0131 bir g\u00f6relim dedik \u0130smail A\u011fabey, \u0130ki hafta kadar Antalya\u0092da kald\u0131k. \u0130ki-\u00fc\u00e7 g\u00fcn Bodrum\u0092da ge\u00e7irdik. \u0130ki g\u00fcnd\u00fcr Ankara\u0092day\u0131z. Yar\u0131n \u0130stanbul\u0092a ge\u00e7ece\u011fiz. Birka\u00e7 g\u00fcn de orada kal\u0131r\u0131z. Daha sonra ver elini Avrupa\u0085\u0094 \u0130\u015fte K\u00fcrtlerin, memleket dedi\u011fi, vatan dedi\u011fi, hasretlik \u00e7ekti\u011fi topraklar\u0085 Bunlar, K\u00fcrtlerin ayd\u0131nlar\u0131,\u0085 Avrupa\u0092da s\u00fcrg\u00fcn ya\u015fayanlar da var. Ziyaretlerini aile olarak, \u00e7oluk \u00e7ocuk ger\u00e7ekle\u015ftirenler de var. Diyarbak\u0131r\u0092daki, Siirt\u0092teki, Van\u0092daki, Mardin\u0092deki k\u00f6ylerini, ailelerini soruyorsun, \u0093K\u00f6y\u00fcm\u00fcz yak\u0131ld\u0131, k\u00f6y diye bir \u015fey kalmad\u0131. Ailemiz da\u011f\u0131t\u0131ld\u0131. Nerede olduklar\u0131n\u0131 da bilmiyorum. Bir k\u0131sm\u0131 Diyarbak\u0131r vs. de, bir k\u0131sm\u0131 Adana\u0092da, Mersin\u0092e vs. olabilir\u0085\u0094<\/span><\/p>\n

Bu s\u00f6ylemde bir vatan bilinci var m\u0131? G\u00fcney K\u00fcrdistan\u0092daki K\u00fcrtler i\u00e7in de durum a\u015fa\u011f\u0131 yukar\u0131 b\u00f6yledir. Kendi yurtlar\u0131n terk edip hala Avrupa\u0092ya ka\u00e7maya \u00e7al\u0131\u015fan K\u00fcrtler g\u00f6r\u00fcyoruz. Halbuki, K\u00fcrdistan B\u00f6lgesel Y\u00f6netimi s\u00fcrecinde, art\u0131k, oralardan ka\u00e7may\u0131 gerektirecek bir durum yoktur. Bunun d\u0131\u015f\u0131nda K\u00fcrt sorunu elbette, K\u00fcrtlerin ya\u015fad\u0131\u011f\u0131 topraklarda \u00e7\u00f6z\u00fcl\u00fcr. Ka\u00e7mak de\u011fil, bilakis kendi topraklar\u0131na geri d\u00f6n\u00fc\u015f gerekir.<\/span><\/p>\n

En b\u00fcy\u00fck K\u00fcrt \u015fehrinin \u0130stanbul oldu\u011fu vurgulan\u0131yor. Bu vurgulamayla, ba\u011f\u0131ms\u0131zl\u0131k, federasyon, \u00f6zerklik gibi \u00f6nerilerin ya\u015fama ge\u00e7emeyece\u011fi anlat\u0131lm\u0131\u015f oluyor. Halbuki, \u0130stanbul\u0092da 3-4 milyon K\u00fcrt ya\u015fasa, hatta \u0130stanbul\u0092un n\u00fcfusunun yar\u0131s\u0131ndan fazlas\u0131 K\u00fcrt olsa<\/span><\/p>\n

\u0130stanbul yine K\u00fcrdistan olmaz. Diyelim ki Hakkari, Siirt, \u015e\u0131rnak, Mardin, Diyarbak\u0131r, Batman, Dersim, Bing\u00f6l, Mu\u015f, Bitlis, Van, A\u011fr\u0131, gibi \u015fehirler \u00e7e\u015fitli nedenlerden dolay\u0131 tamamen bo\u015falm\u0131\u015f olsa, her tarafta karakollar, askerler g\u00f6r\u00fclse, ancak, \u00fc\u00e7-be\u015f K\u00fcrt ya\u015f\u0131yor olsa, oralar yine K\u00fcrdistan\u0092d\u0131r.<\/span><\/p>\n

Mem \u00fb Zin \u00dczerine<\/span><\/strong><\/p>\n

Mem \u00fb Zin 17. y\u00fczy\u0131lda, 1695 y\u0131l\u0131nda tamamlanm\u0131\u015f bir eserdir. K\u00fcrt\u00e7e yaz\u0131lm\u0131\u015ft\u0131r. K\u00fcrt\u00e7e yaz\u0131lmas\u0131 yerle\u015fik Osmanl\u0131 de\u011ferlerine ayk\u0131r\u0131 bir tutumdur. 16 ve 17. y\u00fczy\u0131llarda Osmanl\u0131 \u015fiiri i\u00e7in \u00f6rnek Fars edebiyat\u0131yd\u0131. Fars edebiyat\u0131 \u00f6rnek al\u0131n\u0131rd\u0131. Mem \u00fb Zin Fars Edebiyat\u0131n\u0131 de\u011fil, s\u00f6zl\u00fc K\u00fcrt edebiyat\u0131n\u0131, Mem\u00ea Alan Destan\u0131\u0092n\u0131 \u00f6rnek alm\u0131\u015ft\u0131r. Bu da Osmanl\u0131 edebiyat\u0131ndaki yerle\u015fik de\u011ferlere ayk\u0131r\u0131 bir tutumdur. Mem \u00fb Zin \u015fekil bak\u0131m\u0131ndan, d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f itibar\u0131yla Leyla \u0130le Mecnun\u0092a, (Fuzuli, 16. y\u00fczy\u0131l), H\u00fcsn \u00fb A\u015fk\u0092a, (\u015eeyh Galip, 18. y\u00fczy\u0131l) benzetilebilir. Ama Mem \u00fb Zin de do\u011fa tasvirlerinin kar\u015f\u0131l\u0131\u011f\u0131 vard\u0131r. Mem \u00fb Zin Botan\u0092\u0131 anlatmaktad\u0131r. Olaylar Botan Beyli\u011fi\u0092nde ge\u00e7mektedir. Mem \u00fb Zin bu y\u00f6n\u00fcyle de klasik mesnevilerden ayr\u0131 bir yerde durmaktad\u0131r. B\u00fct\u00fcn bunlardan dolay\u0131 Mem \u00fb Zin\u0092de, Klasik Osmanl\u0131 edebiyat\u0131na, Osmanl\u0131 anlay\u0131\u015f\u0131na muhalefetin ipu\u00e7lar\u0131n\u0131 g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.Bu bak\u0131mlardan Mem \u00fb Zin K\u00fcrt edebiyat\u0131n\u0131n bir \u00fcr\u00fcn\u00fcd\u00fcr.<\/span><\/p>\n

Ehmed\u00ea Xan\u00ee Mem \u00fb Zin\u0092de, Zeydin Bey, Taceddin, Arif, \u00c7eko, Beko arac\u0131l\u0131\u011f\u0131yle, bu ki\u015filer aras\u0131ndaki ili\u015fkilerle, Botan Beyli\u011fi\u0092ndeki iktidar ili\u015fkilerini tahlil etmektedir. Xeyzebun, Siti, Zin ili\u015fkileriyle e\u011fitim s\u00fcre\u00e7lerini dile getirmektedir. Taceddin-Siti arac\u0131l\u0131\u011f\u0131yla hukuk-adalet d\u00fczenini, Mem ve Zin arac\u0131l\u0131\u011f\u0131yla \u00f6zg\u00fcrl\u00fck istemlerini anlatmakta, Gurgin arac\u0131l\u0131\u011f\u0131yle de gelecekteki iktidar bi\u00e7imini kurmaya \u00e7al\u0131\u015fmaktad\u0131r. Mem \u00fb Zin bu y\u00f6nleriyle Klasik Osmanl\u0131 edebiyat\u0131ndan farkl\u0131 bir yerde durmakta, K\u00fcrt edebiyat\u0131n\u0131n bir yap\u0131 ta\u015f\u0131 olmaktad\u0131r.<\/span><\/p>\n

Ehmed\u00ea Xan\u00ee Mem \u00fb Zin\u0092de, milli de\u011ferlere de at\u0131f yap\u0131yor, Ali Xariri\u0092den, Meleye Ciziri\u0092den, Feqiye Teyran\u0092dan da s\u00f6z etmesi bu bak\u0131mdan \u00e7ok ilgi \u00e7ekicidir, \u00e7ok anlaml\u0131d\u0131r. \u00d6rne\u011fin \u015eerefname yazar\u0131 \u015eerefhan\u0092dan de\u011fil de, K\u00fcrt edebiyat\u0131n\u0131n bu \u00fc\u00e7 \u015fairine vurgu yap\u0131yor. H.Mem, Xan\u00ee ve Newroz kitab\u0131n\u0131n \u00e7e\u015fitli yerlerinde bu ili\u015fkilerin anlam\u0131 \u00fczerinde de\u011ferlendirmeler yap\u0131yor.<\/span><\/p>\n

Felsefeciler Derne\u011fi, 13-14 art 2009 g\u00fcnlerinde, Ankara\u0092da, \u0093Muhalefet Sempozyumu\u0094 konulu bir toplant\u0131 d\u00fczenledi.Bu toplant\u0131ya, Sabanc\u0131 \u00dcniversitesi, Yabanc\u0131 Diller Y\u00fcksek Okulu\u0092ndan Ruken Alp, \u0093Mesnevi ve Muhalefet:Mem \u00fb Zin\u0094 ba\u015fl\u0131kl\u0131 bir tebli\u011f sundu. Ruken Alp bu tebli\u011finde, Mem \u00fb Zin\u0092in bu y\u00f6nlerine dikkat \u00e7ekti. Ayn\u0131 sempozyum da ben de \u0093K\u00fcrt Muhalefeti\u0094 ba\u015fl\u0131kl\u0131 bir konu\u015fma yapt\u0131m. Bu konu\u015fman\u0131n bir yerinde ben de, Ehmede Xan\u00ee\u0092nin, Mem \u00fb Zin\u0092in bu niteliklerini dile getirmeye \u00e7al\u0131\u015ft\u0131m. Bu konuyu \u0096 \u0093K\u00fcrt Muhalefeti\u0094 ba\u015fl\u0131kl\u0131 yaz\u0131da ayr\u0131ca belirtmeye \u00e7al\u0131\u015faca\u011f\u0131m.<\/span><\/p>\n

x) Di\u011fer kitaplar i\u00e7in bk.<\/span><\/strong><\/p>\n

Di\u011fer kitaplar i\u00e7in bk.<\/span>H. Mem, Xan\u00ee\u0092den Platon\u0092a \u0130ki Demet \u00c7i\u00e7ek,<\/strong> We\u015fanen Enst\u00eet\u00fcya Kurd\u00ee, Gelawej 1998, T\u00fcrk\u00e7-K\u00fcrt\u00e7e, 208 s.<\/span><\/p>\n

H. Mem, Xan\u00ee\u0092den Mem\u0092e Bir Buket \u00c7i\u00e7ek,<\/strong> We\u015fanen Enst\u00eet\u00fcya Kurd\u00ee ya Stenbole, Kew\u00e7er 1999, 187 s.<\/span><\/p>\n

H. Mem, \u00dc\u00e7\u00fcnc\u00fc \u00d6\u011fretmen Xan\u00ee,<\/strong> \u0130stanbul K\u00fcrt Enstit\u00fcs\u00fc Yay\u0131nlar\u0131, Ocak 2002, 534 s.<\/span><\/p>\n

H. Mem, Filozof Han\u00ee\u0092nin Tasar\u0131m\u0131,<\/strong> Bir Yay\u0131nlar\u0131 Nisan, 2003, 138 s.<\/span><\/p>\n

H. Mem, Mem \u00fb Z\u00een \u0130deal, Mem\u00ea Alan Destan\u0131 Masal,<\/strong> \u0130stanbul K\u00fcrt Enstit\u00fcs\u00fc Yay\u0131nlar\u0131, Nisan 2005, 106.s.<\/span><\/p>\n

Bu kitaplardan \u00fc\u00e7\u00fcnc\u00fcs\u00fc ve d\u00f6rd\u00fcnc\u00fcs\u00fc K\u00fcrt\u00e7e\u0092ye de \u00e7evrildi.<\/span><\/p>\n

H.Mem, Mamost\u00ea S\u00eayemin Xan\u00ee,<\/strong> We\u015fanen Enst\u00eet\u00fcya Kurd\u00ee ya Stenbol\u00ea, Wergera ji Tirk\u00ee<\/span><\/p>\n

Zana Farq\u00een\u00ee, Rezber 2004<\/span><\/p>\n

H.Mem, Tesewira Xan\u0131y\u00ea F\u00eelozof<\/strong>, We\u015fanen Enst\u00eetuya Kurd\u00ee ya Stenbol\u00ea, Wergera ji Tirk\u00ee<\/span><\/p>\n

Miraz Roni, Rezber 2004<\/span><\/p>\n

\u0130smail Be\u015fik\u00e7i<\/span><\/strong><\/p>\n<\/div>\n

Nasnamenews\/HABER<\/span><\/strong><\/p>\n

Foto:http:\/\/www.ismail-besikci.com<\/span><\/p>\n

Kaynak: Kurdistan Post<\/span><\/p>\n

Kaynak: Ehmed\u00ea Xan\u00ee ve Newroz – \u0130smail BE\u015e\u0130K\u00c7\u0130<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

H. Mem\u0092in Ehmed\u00ea Xan\u00ee ile ilgili bir kitab\u0131 daha yay\u0131mland\u0131 Kitap, Xan\u00ee ve Newroz ismini ta\u015f\u0131yor. H.Mem, Xan\u00ee ve Newroz, \u0130stanbul K\u00fcrt Enstit\u00fcs\u00fc Yay\u0131nlar\u0131, Mart 2009, 125. s. (x) Arif Sevin\u00e7\u0092in Newroz resmi, kapakta yer al\u0131yor. Bu \u00e7ok anlaml\u0131 resim kitaba b\u00fcy\u00fck bir zenginlik kat\u0131yor. Arif Sevin\u00e7\u0092in resmi insana Newroz g\u00fcn\u00fcyle, Newroz kutlamalar\u0131yla ilgili ilham …<\/p>\n","protected":false},"author":32,"featured_media":22556,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5371],"tags":[],"class_list":["post-22555","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-alinti-yazilar"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/22555","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=22555"}],"version-history":[{"count":0,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/22555\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/media\/22556"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=22555"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=22555"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=22555"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}