K\u00fcrt s\u00f6zl\u00fc edebiyat\u0131nda kad\u0131n\u0131n yerinin \u00e7ok belirgin oldu\u011fu g\u00f6r\u00fcl\u00fcr. Stranlarda kad\u0131nlar bazen strana konudur bazen de eserin yarat\u0131c\u0131s\u0131d\u0131r. Kad\u0131nlar toplumda ortaya \u00e7\u0131kan \u00e7ok farkl\u0131 duygular\u0131n s\u00f6zc\u00fcs\u00fc olmu\u015ftur. K\u00fcrtlerde kad\u0131n, toplumdaki pek \u00e7ok etkisiyle beraber daha \u00e7ok ac\u0131lar\u0131n taraf\u0131 ve bu ac\u0131lar\u0131n dile ve edebiyata ta\u015f\u0131y\u0131c\u0131s\u0131 olmu\u015ftur.<\/p>\n
K\u00fcrt toplumunun haf\u0131zas\u0131n\u0131 olu\u015fturan s\u00f6zl\u00fc edebiyat\u0131n arka plan\u0131nda \u00f6nemli yer tutan kad\u0131nlar, toplumun gizli k\u00fclt\u00fcr ta\u015f\u0131y\u0131c\u0131lar\u0131 rol\u00fcnde. \u00c7e\u015fitli etkenler ve toplum bask\u0131s\u0131yla arka planda durmak zorunda kalm\u0131\u015f K\u00fcrt kad\u0131n\u0131, bug\u00fcn yaz\u0131l\u0131 edebiyatta daha g\u00f6r\u00fcn\u00fcr olman\u0131n m\u00fccadelesini veriyor.<\/p>\n
K\u00fcrt edebiyat tarihinde kad\u0131n\u0131n yerine bakarken bir\u00e7ok unsura i\u015faret etmek i\u00e7in genel olarak benzerlik ve farkl\u0131l\u0131klar\u0131 g\u00f6rmek \u00fczere kad\u0131n\u0131n d\u00fcnya edebiyat tarihindeki yerine de bakmak gerekir.<\/p>\n
D\u00fcnya edebiyat tarihinde kad\u0131n\u0131n yerini ve duru\u015funu a\u00e7\u0131klamak i\u00e7in de k\u00fcresel genel ge\u00e7er etkenlere bakmak laz\u0131m. Her \u015feyden \u00f6nce edebiyat, toplumlar\u0131n siyasi ve ekonomik \u015fartlar\u0131na g\u00f6bekten ba\u011fl\u0131d\u0131r, toplumlar\u0131n inan\u00e7lar\u0131 da (dini ya da \u00f6rfi gelenekler) olumlu ya da olumsuz en b\u00fcy\u00fck etkenlerden biridir. Bunlar ana belirleyicilerdir. Ancak siyasi ve ekonomik \u015fartlar s\u00f6zkonusu olduktan sonra co\u011frafya, iklim gibi yan unsurlar\u0131n da olaca\u011f\u0131n\u0131 tahmin etmek zor de\u011fil.<\/p>\n
Kad\u0131n\u0131n ekonomik, siyasi, inan\u00e7sal ve edebi hayattaki rol\u00fcn\u00fcn en ba\u015f\u0131nda ise tarihin ilk d\u00f6nemlerinden beri var olagelen anaerkil ya da ataerkil toplum olma \u00f6zelli\u011fi ba\u015fat etkendir.<\/p>\n
Tarihin bir\u00e7ok d\u00f6neminde d\u00fcnyan\u0131n farkl\u0131 co\u011frafyalar\u0131nda anaerkil toplumlar mevcuttur. Bu toplumlarda tahmin edilece\u011fi \u00fczere kad\u0131n ayr\u0131cal\u0131kl\u0131 bir yere sahiptir. Fakat d\u00fcnya co\u011frafyas\u0131nda a\u011f\u0131rl\u0131kl\u0131 olarak ataerkil toplumlar a\u011f\u0131r basar.<\/p>\n
Ortado\u011fu\u2019da ortaya \u00e7\u0131karak sonradan ke\u015ffedilen yeni co\u011frafyalara kadar yay\u0131lan ve g\u00fcn\u00fcm\u00fczde d\u00fcnya inan\u00e7 sisteminin b\u00fcy\u00fck k\u0131sm\u0131n\u0131 olu\u015fturan Hristiyanl\u0131k, \u0130slamiyet ve Yahudilik dinleri Ortado\u011fu\u2019daki ataerkil sistemin hakim oldu\u011fu toplumlarda ortaya \u00e7\u0131kt\u0131\u011f\u0131ndan etkileri ve kad\u0131n konusundaki tutumu da d\u00fcnya \u00fczerinde a\u011f\u0131rl\u0131kl\u0131 olarak hakim konumdad\u0131r.<\/p>\n
Kad\u0131n\u0131n toplumdaki stat\u00fcs\u00fcn\u00fc belirleyen ataerkil toplum d\u00fczeni, ataerkil toplumun kurallar\u0131n\u0131 peki\u015ftiren inan\u00e7 sistemleri kad\u0131n\u0131 ya\u015fad\u0131\u011f\u0131 toplumda \u00fcretimden al\u0131koyamam\u0131\u015fsa da ekonomik hayat\u0131n d\u00f6ng\u00fcs\u00fcnde sadece bir noktada tutmu\u015ftur. Bu \u00fcretim a\u015famas\u0131d\u0131r. Ancak ekonomik hayat sadece \u00fcretim de\u011fil ayn\u0131 zamanda mal\u0131n de\u011fi\u015fimi, yani ticarettir ki ticaret, artan \u00fcretimin de\u011fi\u015fimi ihtiyac\u0131n\u0131n sonucu ve \u015fehir toplumlar\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f sebebidir. Art\u0131 \u00fcretim ve \u015fehir toplumlar\u0131 da beraberinde askeri s\u0131n\u0131f\u0131, siyaseti ve hep birlikte bir organizasyonu, yani devleti ortaya \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n
Toplumlar\u0131n edebi durumuna bak\u0131l\u0131rken bu tarihsel geli\u015fimden bahsetmek gerekir. \u00c7\u00fcnk\u00fc dilin var oldu\u011fu her yerde s\u00f6zl\u00fc edebiyat var olsa da yaz\u0131l\u0131 edebiyat i\u00e7in yaz\u0131n\u0131n icad\u0131 gerekir. Yaz\u0131n\u0131n icad\u0131 da \u015fehir toplumlar\u0131n\u0131n ekonomik gereklerinin ortaya \u00e7\u0131kard\u0131\u011f\u0131 bir sonu\u00e7tur.<\/p>\n
\u00d6rne\u011fin yaz\u0131n\u0131n ilk \u00e7\u0131kt\u0131\u011f\u0131 co\u011frafyalara bak\u0131ld\u0131\u011f\u0131nda buralar Dicle-F\u0131rat, Nil ve Sar\u0131 \u0131rmak havzalar\u0131 ile Akdeniz\u2019deki kolonicili\u011fi ba\u015flatan Fenikelilerin ya\u015fad\u0131\u011f\u0131 bug\u00fcnk\u00fc L\u00fcbnan topraklar\u0131d\u0131r ki buralar art\u0131 \u00fcretimin birikti\u011fi ilk \u015fehir toplumlar\u0131d\u0131r ve ticaretteki gereklili\u011fin bir sonucu olarak yaz\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r demek m\u00fcmk\u00fcn.<\/p>\n
S\u00f6zl\u00fc edebiyat<\/strong><\/span><\/p>\n Tarihte K\u00fcrdistan\u2019da var olan ve isimlendirilemezlerse de \u00fcretici ve yerle\u015fik olduklar\u0131 belirlenen toplumlar\u0131n, g\u00fcn\u00fcm\u00fczden 12 bin y\u0131l \u00f6ncesine kadar uzanan varl\u0131klar\u0131 ispatlanm\u0131\u015ft\u0131r. Ancak yaz\u0131y\u0131 kullanan S\u00fcmerlerle \u00e7a\u011fda\u015f denilebilecek ve K\u00fcrtlerin atalar\u0131 olarak kabul edilen Hurriler ile daha sonraki d\u00f6nemlerde hakim olan Mittanilere ait yaz\u0131l\u0131 belgelere hen\u00fcz ula\u015f\u0131lm\u0131\u015f de\u011fil ya da ula\u015f\u0131lmas\u0131 g\u00fcn\u00fcm\u00fczde egemen g\u00fc\u00e7lerce engellenmektedir.<\/p>\n Ancak Feq\u00ee H\u00fcseyin Sa\u011fn\u0131\u00e7\u2019\u0131n aktard\u0131\u011f\u0131 ara\u015ft\u0131rmac\u0131 g\u00f6r\u00fc\u015flerine g\u00f6re milattan \u00f6ncesine ait kutsal kitap Avesta, K\u00fcrt dilinin \u00f6nc\u00fcl\u00fc olan Med dilinde yaz\u0131lm\u0131\u015ft\u0131r. Minorsky, \u201cHer ne kadar Med dilinden geriye birka\u00e7 \u00f6zel isimden ba\u015fka kalan olmasa da elimize ge\u00e7en baz\u0131 belgelere g\u00f6re K\u00fcrt dili Med dilinin ard\u0131l\u0131d\u0131r ve Avesta da Med dilinde yaz\u0131lm\u0131\u015ft\u0131r\u201d demektedir.<\/p>\n Yaz\u0131l\u0131 edebiyat\u0131n milattan \u00f6ncesine dayand\u0131\u011f\u0131 kanaatine var\u0131lan K\u00fcrtlerin \u00fclkesi, Medlerden sonra \u00e7evre halklar\u0131n, \u00f6rne\u011fin Pers, Makedon kral\u0131 B\u00fcy\u00fck \u0130skender, Roma, Bizans, \u0130slamiyet sonras\u0131 Arap ordular\u0131, Sel\u00e7uklular, Osmanl\u0131lar gibi \u00e7e\u015fitli g\u00fc\u00e7lerin hakimiyet alan\u0131na girmi\u015ftir. Eyy\u00fcbiler, Mervaniler gibi \u0130slami d\u00f6nem etkisi alt\u0131ndaki k\u0131sa s\u00fcreli devletleri ve Osmanl\u0131 d\u00f6neminde beylikleri olsa da K\u00fcrtler, K\u00fcrt edebiyat\u0131n\u0131 destekleyecek g\u00fc\u00e7l\u00fc bir siyasi varl\u0131ktan yoksun kalm\u0131\u015flard\u0131r. Ancak bu K\u00fcrtlerin medeni ve edebiyat sahibi olmad\u0131klar\u0131 anlam\u0131na gelmez.<\/p>\n K\u00fcrt edebiyat\u0131 ve kad\u0131n\u0131n yeri<\/strong><\/span><\/p>\n Yaz\u0131l\u0131 K\u00fcrt edebiyat\u0131nda, t\u00fcm d\u00fcnya edebiyat\u0131nda oldu\u011fu gibi \u00f6nce \u015fiir vard\u0131r. K\u00fcrt kad\u0131n \u015fairler ise \u0130ran K\u00fcrtlerinin bir d\u00f6neminde say\u0131ca ve seviye olarak \u00e7ok \u00f6ndedirler.<\/p>\n Miladi 10. y\u00fczy\u0131lda ya\u015fayan Celale Xanima Loristan\u00ee bunlar\u0131n ilkidir. Celale Xanim \u015fiirleri ve \u00e7ift beyitleriyle \u00fcn salm\u0131\u015ft\u0131r.<\/p>\n Celale Xanim\u2019\u0131n o\u011flu \u015eaXwe\u015fin de \u015fairdir ve Meryem\u2019in \u0130sa\u2019y\u0131 do\u011furmas\u0131na benzer bir hikayesi s\u00f6zkonusudur.<\/p>\n Celale Xanim\u2019\u0131n bir \u00e7ift beyiti \u015f\u00f6yledir:<\/p>\n Ey kake Reda, siwar dana<\/p>\n \u00ce ferman ama \u00e7i heft esmana<\/p>\n Xelk\u00ea Loristan wezo\u015f mezana<\/p>\n Paken Celaley Mirza Amana<\/p>\n Celale Xanim\u2019dan sonra, bir k\u0131sm\u0131 o\u011flu \u015eaXwe\u015fin\u2019in etraf\u0131ndan toplanan olmak \u00fczere \u00e7ok say\u0131da kad\u0131n \u015fair vard\u0131r. 12. y\u00fczy\u0131la kadar \u0130ran K\u00fcrtleri aras\u0131nda 15\u2019e yak\u0131n K\u00fcrt kad\u0131n \u015fair bilinmektedir. Rihan Xanima Loristani, Xatu Mey Zerd, Daye Xezana Serket\u00ee, Yay Heb\u00eebeya \u015earez\u00fbr\u00ee, Xat\u00fbn Dayrak\u00ee Razbar ve Semen Xanima Dewdan\u00ee bunlardan baz\u0131lar\u0131d\u0131r.<\/p>\n Bu d\u00f6nem sonras\u0131nda 13. y\u00fczy\u0131lda C\u00eehan Ara Xanim ile yine 1800\u2019li y\u0131llarda Sine\u2019de ya\u015fayan ve halk aras\u0131nda Mah\u015feref Xanim olarak bilinen Mesture Kurdistan\u00ee de \u00f6nemli bir yere sahiptir. Mesture Xanim, evlendi\u011fi Vali H\u00fcsrev Xan\u2019dan edebiyat\u0131 konusunda b\u00fcy\u00fck destek g\u00f6r\u00fcr. Mesture Kurdistan\u00ee\u2019nin bir \u015fiiri \u015f\u00f6yledir:<\/p>\n Xusrewim wehar, Xusrewim wehar,<\/p>\n Ya \u015fanebu weim sal newehar<\/p>\n Berneyan web er gulan ce gulzar<\/p>\n Nekro dirext \u015fiko fe\u00eezhar<\/p>\n Ne sehn \u00e7emen newano bulbul<\/p>\n Heni ne n\u00ee\u015fo jale ne r\u00fbygul<\/p>\n \u0130ran K\u00fcrt kad\u0131nlar\u0131 aras\u0131ndaki di\u011fer \u00fcnl\u00fc bir \u015fair de Xur\u015fid Xanima Dawa\u015f\u00ee\u2019dir. Bu kad\u0131n \u015fair 1902 y\u0131l\u0131nda Rewanser\u2019de do\u011fmu\u015f 1966 y\u0131l\u0131nda vefat etmi\u015ftir. Bug\u00fcn bulunamayan \u00e7ok de\u011ferli bir divan\u0131 oldu\u011fu rivayet olunur ancak az say\u0131da \u015fiiri mevcuttur. Bu de\u011ferli K\u00fcrt kad\u0131n \u015fairin bir \u015fiirinden:<\/p>\n Ye Xur\u015fidwa ten dayimxemin en<\/p>\n Xemind\u00fbri sefa \u00fb d\u00een en<\/p>\n Ya xwida merg\u00ee new\u00eanim we \u00e7aw<\/p>\n Ney ji nefim wego\u015f neyw\u00eanim wexaw<\/p>\n Le diwazde mangel\u00eay War\u00ee baran<\/p>\n Xezan nekero \u00e7om baq\u00ee daran<\/p>\n Ca dar ez\u00eez p\u00eer \u00eer\u015fad bo<\/p>\n Wek\u00eelz\u00eeney xews Bexdad bo<\/p>\n ***<\/p>\n K\u00fcrt kad\u0131n\u0131 aras\u0131nda yaz\u0131l\u0131 edebiyat\u0131n geli\u015fmemesinin iki \u00f6nemli nedeni siyasi ve ekonomiktir. Genel olarak K\u00fcrt toplumunda yayg\u0131n olsa da \u00f6zellikle K\u00fcrt kad\u0131n\u0131 20. y\u00fczy\u0131la kadar e\u011fitimden \u00e7ok a\u00e7\u0131k bir \u015fekilde geri b\u0131rak\u0131lm\u0131\u015ft\u0131r.<\/p>\n \u00d6zellikle bir d\u00f6nem i\u00e7in Mah\u015feref Xanima Kurdistan\u00ee ve baz\u0131 medrese e\u011fitimi g\u00f6ren Eyyubi kad\u0131nlar\u0131 istisna olsa da genel olarak e\u011fitimdeki durum b\u00f6yledir.<\/p>\n K\u00fcrt kad\u0131n\u0131n\u0131n yaz\u0131l\u0131 edebiyattaki geri kal\u0131\u015f\u0131n\u0131n di\u011fer bir nedeni de ekonomik ko\u015fullard\u0131r. Ekonomik g\u00fcc\u00fc ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc olmayan kad\u0131nlar\u0131n ister eski toplumlarda ister \u00e7a\u011fda\u015f toplumdaki edebi faaliyetlere kat\u0131lmas\u0131n\u0131n imkanlar\u0131 da k\u0131s\u0131tl\u0131 ya da hi\u00e7 yoktur.<\/p>\n T\u00fcrkiye\u2019de asimilasyon politikalar\u0131 nedeniyle uzun s\u00fcre varl\u0131\u011f\u0131n\u0131 bile iddia edemeyen K\u00fcrtlerin g\u00f6r\u00fcnmeyen edebiyat\u0131nda gerek asimilasyonun a\u011f\u0131r seyretti\u011fi d\u00f6nemde gerekse hafifledi\u011fi d\u00f6nemlerde K\u00fcrt kad\u0131nlar yukar\u0131daki iki nedenle edebiyatta g\u00f6r\u00fcnmezken Sovyet topraklar\u0131nda kalan g\u00f6rece k\u00fc\u00e7\u00fck K\u00fcrt toplumunda ise Sima Semend, Nura Cewari\u2019nin edebi \u00fcretimleri s\u00f6zkonusuydu.<\/p>\n 1955 y\u0131l\u0131ndan sonra yine Kafkasya K\u00fcrtleri aras\u0131nda S\u00fbsika Simo, Fatma \u00cesa, Xana Zaz\u00ea gibi dengb\u00eaj kad\u0131nlar, Erivan radyosundan sesleriyle ve K\u00fcrt k\u00fclt\u00fcr\u00fcn\u00fcn haf\u0131zas\u0131 olarak g\u00f6r\u00fclen kilamlar\u0131n\u0131 5 par\u00e7adaki di\u011fer K\u00fcrtlere duyuruyorlard\u0131.<\/p>\n Geni\u015f K\u00fcrt co\u011frafyas\u0131nda K\u00fcrt kad\u0131n\u0131n\u0131n edebi varl\u0131\u011f\u0131 da bu haliyle farkl\u0131l\u0131klar g\u00f6steriyor. D\u00f6nemsellik, e\u011fitim durumu, toplumsal ko\u015fullar, ekonomik durum, s\u0131n\u0131f farklar\u0131, \u015fahsi ili\u015fkiler ve ailevi konumlar gibi fakt\u00f6rler K\u00fcrt kad\u0131nlar\u0131n\u0131n toplumdaki ve edebiyattaki yerini etkilemi\u015ftir.<\/p>\n Yukar\u0131da de\u011findi\u011fimiz gibi Sovyet topraklar\u0131nda \u015fartlar farkl\u0131 iken T\u00fcrkiye s\u0131n\u0131rlar\u0131 i\u00e7indeki bir\u00e7ok b\u00f6lgede kad\u0131nlar bir\u00e7ok do\u011fal haklar\u0131ndan yoksun ve e\u011fitim, \u00e7al\u0131\u015fma, evlili\u011finde belirleyici olma, seyahat etme, toplum hayat\u0131na dahil olma gibi konularda a\u011f\u0131r \u015fartlar alt\u0131ndayd\u0131.<\/p>\n ***<\/p>\n Strauss\u2019a g\u00f6re yaz\u0131y\u0131 kullanmayan toplumlar s\u00f6zl\u00fc edebiyatta \u00e7ok \u00f6ne \u00e7\u0131km\u0131\u015flard\u0131r. Ona g\u00f6re yaz\u0131y\u0131 kullanan toplumlar i\u00e7in g\u00f6rmek; s\u00f6zl\u00fc edebiyat toplumlar\u0131 i\u00e7in ise duymak esast\u0131r.<\/p>\n 1800\u2019li y\u0131llardan itibaren d\u00fcnya genelinde folklor ara\u015ft\u0131rmalar\u0131 ve s\u00f6zl\u00fc edebiyat derlemeleri ba\u015flam\u0131\u015ft\u0131r. \u00c7o\u011funlukla Bat\u0131l\u0131lar\u0131n eliyle de olsa K\u00fcrdistan\u2019da da folklor ve s\u00f6zl\u00fc K\u00fcrt edebiyat\u0131 \u00f6rnekleri derlenmi\u015ftir. Bu konudaki en iyi \u00e7al\u0131\u015fmalardan biri Rus bir komutan\u0131n iste\u011fi \u00fczerine Mela Mehm\u00fbd\u00ea Baz\u00eed\u00ee\u2019nin Erzurum b\u00f6lgesinde yapt\u0131\u011f\u0131 \u00e7al\u0131\u015fmad\u0131r. Yap\u0131lan \u00e7al\u0131\u015fmalar K\u00fcrt edebiyat\u0131ndaki s\u00f6zl\u00fc gelene\u011fin g\u00fcc\u00fcn\u00fc ve kad\u0131n\u0131n s\u00f6zl\u00fc edebiyattaki yerini a\u00e7\u0131k\u00e7a g\u00f6stermektedir.<\/p>\n Kad\u0131nlar\u0131n folklor\u00fcn her alan\u0131nda a\u011f\u0131r bir y\u00fck\u00fc omuzlad\u0131klar\u0131 ve bunu g\u00fcn\u00fcm\u00fcze de b\u00fcy\u00fck bir ba\u015far\u0131yla ta\u015f\u0131d\u0131klar\u0131 kabul edilir. Efsaneler, destanlar, stranlar, dengbejlik hikayeleri g\u00fcn\u00fcm\u00fcz K\u00fcrt edebiyat\u0131n\u0131 da beslemektedir.<\/p>\n K\u00fcrt s\u00f6zl\u00fc edebiyat\u0131nda kad\u0131n\u0131n yerine bak\u0131ld\u0131\u011f\u0131nda ise \u00e7ok belirgin oldu\u011fu ortaya \u00e7\u0131kar. Stranlarda kad\u0131nlar bazen strana konudur bazen de eserin yarat\u0131c\u0131s\u0131d\u0131r. Kad\u0131nlar toplumda ortaya \u00e7\u0131kan \u00e7ok farkl\u0131 duygular\u0131n s\u00f6zc\u00fcs\u00fc olmu\u015ftur. K\u00fcrtlerde kad\u0131n, toplumdaki pek \u00e7ok etkisiyle beraber daha \u00e7ok ac\u0131lar\u0131n taraf\u0131 ve bu ac\u0131lar\u0131n dile ve edebiyata ta\u015f\u0131y\u0131c\u0131s\u0131 olmu\u015ftur.<\/p>\n Sava\u015flar\u0131n, ac\u0131lar\u0131n, yoksunluklar\u0131n, engellerin ve \u00e7aresizliklerin i\u00e7inde tek \u00e7are olarak dili ve sesiyle duygular\u0131n\u0131 seslendirmi\u015ftir. Hem kendi sorunlar\u0131n\u0131 hem de toplumsal sorunlara terc\u00fcman olmu\u015flard\u0131r.<\/p>\n Bunlara birka\u00e7 \u00f6rnek verilecek olursa, Meryem Xan ve Ey\u015fe \u015ean’\u0131n seslendirdi\u011fi bir\u00e7ok stran ve kilamlarda kad\u0131n\u0131n i\u00e7 d\u00fcnyas\u0131n\u0131, sesini sans\u00fcrs\u00fcz bir \u015fekilde dile getirmi\u015f oldu\u011funu g\u00f6rmekteyiz. O d\u00f6nemlerde kad\u0131n dengb\u00eajlerin en \u00e7ok seslendirdi\u011fi Mela Musa kilam\u0131nda, gen\u00e7 bir kad\u0131n\u0131n sevdi\u011fine duygular\u0131n\u0131 \u015f\u00f6yle s\u00f6yler:<\/p>\n \u201cKe\u00e7ik dibe, dayik\u00ea heyran\u00ea bi\u015f\u00eene p\u00ea law\u00eek\u00ea Met\u00een\u00ee<\/p>\n Delal\u00ea mal\u00ea hele t\u00ea min dixwaze b\u00eela bixwaze<\/p>\n T\u00ea m\u00een d\u00eerev\u00eene bila b\u00eerev\u00eene<\/p>\n Herke min narev\u00eene sib\u00ea w\u00ea min biguhez\u00een<\/p>\n Hey l\u00eal\u00ea hey delal\u00ea ax felek\u00ea me xay\u00een e”<\/p>\n Yine Evdal\u00ea Zeynik\u00ea ve Gul\u00ea\u2019nin kilam\u0131nda da kad\u0131n ve erke\u011fin kar\u015f\u0131l\u0131kl\u0131 at\u0131\u015fmalar\u0131 g\u00f6r\u00fcl\u00fcr. Bu at\u0131\u015fmadan anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere kad\u0131n ve erke\u011fin kendilerini e\u015fit ifade etme konusunda K\u00fcrt toplumunda, \u00f6zellikle baz\u0131 d\u00f6nem ve b\u00f6lgelerin farkl\u0131l\u0131k g\u00f6sterdi\u011fi anla\u015f\u0131l\u0131yor.<\/p>\n Gul\u00ea ve Evdal\u00ea Zeynik\u00ea\u2019nin at\u0131\u015fmas\u0131nda Gul\u00ea Evdala \u015f\u00f6yle der:<\/p>\n \u201cEvdal marumo, \u00e7av\u00ean min re\u015f in re\u015f belan e<\/p>\n Min\u00ea roj\u00ea heft caran bi kil\u00ea Siphan\u00ea ew kil dane<\/p>\n Gelek dengb\u00eaj\u00ea nola Evdal\u00ea Zeynik\u00ea<\/p>\n Seva \u00e7av\u00ea min\u00ea belek jin\u00ea xwe berdane\u201d<\/p>\n Evdal da bu at\u0131\u015fmada Gul\u00ea\u2019ye \u015f\u00f6yle der:<\/p>\n \u201cGul\u00ea mar\u00fbm\u00ea ez ji teyran teyr\u00ea m\u00eaj im<\/p>\n Ez derd\u00ea gul\u00e2 Xam\u00fbr\u00ea hin kerr im hin\u00ea g\u00eaj im<\/p>\n He\u00e7\u00ee gula Xam\u00fbr\u00ea l\u00ea<\/p>\n Ez nav\u00eajim ez dengb\u00eaj im\u201d<\/p>\n Dengb\u00eajlik k\u00fclt\u00fcr\u00fc<\/p>\n Dengb\u00eajlik k\u00fclt\u00fcr\u00fc, K\u00fcrt toplumunun k\u00fclt\u00fcr\u00fcn\u00fc s\u00fcrd\u00fcrmek, edebiyat\u0131n\u0131 gelecek ku\u015faklara ta\u015f\u0131mak i\u00e7in sar\u0131ld\u0131\u011f\u0131 bir \u00e7ad\u0131r\u0131n dire\u011fi gibidir. Sava\u015flar ve g\u00f6\u00e7ler gibi tarihi olaylar, bireysel konular, a\u015fk, g\u00fcnl\u00fck ya\u015fam, beylerin hikayeleri, \u00e7obanl\u0131k, ekin, toplumsal sorunlar vesaire gibi bir\u00e7ok konu, dengb\u00eajler i\u00e7in kilam konusudur.<\/p>\n Kad\u0131nlar ise bu k\u00fclt\u00fcr\u00fcn hem yarat\u0131c\u0131s\u0131 hem ta\u015f\u0131y\u0131c\u0131s\u0131d\u0131r. Dengb\u00eajlik k\u00fclt\u00fcr\u00fcnde ana, sevgili, mazlum, sava\u015f\u0131n sebebi gibi bir\u00e7ok rollerde olan kad\u0131nlar, bir\u00e7ok kilam\u0131n da failidir. Ancak hangi kilam\u0131n kad\u0131nlar taraf\u0131ndan yap\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylemek zordur, \u00e7\u00fcnk\u00fc \u0130slamiyet d\u00f6neminin etkisiyle kad\u0131nlar bir\u00e7ok geleneksel rol\u00fcnden uzakla\u015fm\u0131\u015ft\u0131r. Ara\u015ft\u0131rmac\u0131lar\u0131n bir k\u0131sm\u0131 bu durumu \u00f6zellikle Mevlana Xalid tarikat\u0131n\u0131n etkisine ba\u011flar. Nak\u015fi tarikat\u0131n\u0131n kad\u0131nlara \u015fark\u0131 s\u00f6ylemeyi yasaklamas\u0131 gibi nedenler, kad\u0131nlar\u0131 toplumda dengb\u00eajlik yapmaktan uzak tutmu\u015ftur. Yak\u0131n d\u00f6nemlerde Ey\u015fe \u015ean ve Meyrem Xan bunun istisnalar\u0131 gibi g\u00f6r\u00fcnse de, onlar da b\u00fcy\u00fck engellerle kar\u015f\u0131la\u015fm\u0131\u015flard\u0131r.<\/p>\n Bu nedenlerle hayat\u0131n yar\u0131s\u0131 ya da fazlas\u0131 olan kad\u0131nlar s\u00f6zl\u00fc K\u00fcrt edebiyat\u0131n\u0131n bu en \u00f6nemli alan\u0131nda ortada g\u00f6r\u00fcnmeseler de arka plan\u0131nda vard\u0131rlar. Yarat\u0131m olarak daha \u00e7ok destans\u0131 kilamlar erkekler taraf\u0131ndan; lirik konular\u0131n ise kad\u0131nlar taraf\u0131ndan i\u015flendi\u011fi d\u00fc\u015f\u00fcncesi yayg\u0131nd\u0131r. Kamuran Bedirxan\u2019a g\u00f6re t\u00fcm kavga ve a\u011f\u0131t eserleri kad\u0131nlara aittir. Ve kilamlar\u0131n i\u00e7eri\u011fine bak\u0131ld\u0131\u011f\u0131nda kad\u0131n \u00fcretimi stranlar, genellikle kendini belli eder. Dengb\u00eajler, kad\u0131nlar\u0131n s\u00f6yledi\u011fi stranlar\u0131 do\u011frudan s\u00f6yler ancak erkek \u00fcretimi stranlarda kad\u0131na atfettikleri s\u00f6zleri filanca \u015f\u00f6yle dedi diyerek, farkl\u0131 bir formatta aktarmaktad\u0131rlar.<\/p>\n Kad\u0131nlar taraf\u0131ndan s\u00f6ylenen stran ve kilamlarda g\u00f6n\u00fcls\u00fcz evlilikler, sonu\u00e7suz kalm\u0131\u015f a\u015fklar, \u00e7ok evlilik, k\u00f6t\u00fc kocalar, ya\u015fad\u0131\u011f\u0131 hayat \u015fartlar\u0131ndan yak\u0131nmalar, i\u00e7inde bulundu\u011fu \u015fartlara sebep g\u00f6rd\u00fc\u011f\u00fc ailesine sitem gibi konular dikkat \u00e7eker.<\/p>\n Bu y\u00f6n\u00fcyle toplumun bi\u00e7ti\u011fi rollere g\u00f6re erkeklerin asl\u0131nda giremedi\u011fi konular bir nevi kad\u0131nlar\u0131n hegemonyas\u0131ndad\u0131r.<\/p>\n Son d\u00f6nem K\u00fcrt edebiyat\u0131nda kad\u0131n<\/p>\n Cumhuriyet d\u00f6neminin K\u00fcrtleri yok sayan politikalar\u0131na ra\u011fmen 1960\u2019lardan itibaren adeta yeniden do\u011fmaya ba\u015flayan \u00e7a\u011fda\u015f K\u00fcrt edebiyat\u0131nda kad\u0131nlar, farkl\u0131 \u00fclkelerin s\u0131n\u0131rlar\u0131 i\u00e7inde kal\u0131nmas\u0131na ra\u011fmen ayn\u0131 y\u00f6ne do\u011fru de\u011fi\u015fen h\u0131zlarda da olsa yol al\u0131yorlar.<\/p>\n Kuzey K\u00fcrdistan\u2019da son 40 y\u0131lda ya\u015fanan \u00f6zg\u00fcrl\u00fck hareketinin etkileri bir\u00e7ok alanda oldu\u011fu gibi K\u00fcrt edebiyat\u0131n\u0131n ve kad\u0131n\u0131n edebiyattaki varl\u0131\u011f\u0131n\u0131 da etkilemi\u015ftir.<\/p>\n S\u00f6zl\u00fc edebiyatta somut olarak ortada olmasalar da arka planda bu edebiyatta a\u011f\u0131rl\u0131\u011f\u0131 hissedilen ve asl\u0131nda en b\u00fcy\u00fck yarat\u0131c\u0131s\u0131 olan K\u00fcrt kad\u0131nlar\u0131, son 40 y\u0131lda ivme kazanan yaz\u0131l\u0131 edebiyatta, ayn\u0131 oranda yer alma ba\u015far\u0131s\u0131n\u0131 hen\u00fcz g\u00f6steremedi.<\/p>\n Oransal olarak kad\u0131n kat\u0131l\u0131m\u0131n\u0131 yetersiz bulsak da bug\u00fcn edebiyat yapan kad\u0131nlar gelecekte daha iyi bir temsiliyet ve var olma konusunda sonraki ku\u015faklara iyi bir f\u0131rsat da sunuyor.<\/p>\n K\u00fcrt kad\u0131n \u015fairlerin g\u00fcn\u00fcm\u00fczde (Kuzey K\u00fcrdistan’da) yay\u0131nlanm\u0131\u015f 15\u2019in \u00fczerinde \u015fiir kitab\u0131 bulunuyor. Bu kad\u0131n \u015fairler yak\u0131n ge\u00e7mi\u015fteki kad\u0131n dengb\u00eajlerin ya\u015fad\u0131klar\u0131 sorunlar\u0131n benzerlerini bug\u00fcn ya\u015f\u0131yor olsalar da az say\u0131daki edebiyat\u00e7\u0131 kad\u0131n olman\u0131n avantajlar\u0131na da sahipler.<\/p>\n K\u00fcrt m\u00fccadelesinde d\u00fcnyay\u0131 \u015fa\u015f\u0131rtan g\u00fc\u00e7l\u00fc varl\u0131\u011f\u0131, Koban\u00ea \u00f6rne\u011findeki direni\u015f sembol\u00fc olan K\u00fcrt kad\u0131n\u0131n\u0131n bu durumun d\u00fcnyada yaratt\u0131\u011f\u0131 ilgiye edebiyat alan\u0131nda cevap verece\u011fi ve K\u00fcrt edebiyat\u0131n\u0131n b\u00fcy\u00fck \u00e7\u0131k\u0131\u015f\u0131ndaki as\u0131l sesin de K\u00fcrt kad\u0131nlara ait olaca\u011f\u0131 inanc\u0131nday\u0131m.<\/p>\n PolitikART – Y\u0131ld\u0131z \u00c7AKAR<\/strong><\/span><\/p>\n","protected":false},"excerpt":{"rendered":" K\u00fcrt s\u00f6zl\u00fc edebiyat\u0131nda kad\u0131n\u0131n yerinin \u00e7ok belirgin oldu\u011fu g\u00f6r\u00fcl\u00fcr. Stranlarda kad\u0131nlar bazen strana konudur bazen de eserin yarat\u0131c\u0131s\u0131d\u0131r. Kad\u0131nlar toplumda ortaya \u00e7\u0131kan \u00e7ok farkl\u0131 duygular\u0131n s\u00f6zc\u00fcs\u00fc olmu\u015ftur. K\u00fcrtlerde kad\u0131n, toplumdaki pek \u00e7ok etkisiyle beraber daha \u00e7ok ac\u0131lar\u0131n taraf\u0131 ve bu ac\u0131lar\u0131n dile ve edebiyata ta\u015f\u0131y\u0131c\u0131s\u0131 olmu\u015ftur. K\u00fcrt toplumunun haf\u0131zas\u0131n\u0131 olu\u015fturan s\u00f6zl\u00fc edebiyat\u0131n arka plan\u0131nda \u00f6nemli …<\/p>\n","protected":false},"author":53,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15,299],"tags":[1223,3309,17],"class_list":["post-9764","post","type-post","status-publish","format-standard","","category-edebiyat","category-turkce","tag-kadin","tag-kurt-edebiyati","tag-slide"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/9764","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\/53"}],"replies":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=9764"}],"version-history":[{"count":0,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/9764\/revisions"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=9764"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=9764"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=9764"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}