Karde\u015flik kavram\u0131, insanl\u0131k tarihinde hem en s\u0131cak hem de en s\u0131k istismar edilen kavramlardan biridir. Bireyler aras\u0131nda samimiyet, fedak\u00e2rl\u0131k ve dayan\u0131\u015fmay\u0131 \u00e7a\u011fr\u0131\u015ft\u0131r\u0131rken, halklar d\u00fczeyinde kolayca politik bir ara\u00e7 haline getirilebiliyor. Bu yaz\u0131, \u00f6zellikle K\u00fcrd ulusal sorunu ba\u011flam\u0131nda “Halklar\u0131n Karde\u015fli\u011fi” ve “M\u00fcsl\u00fcman Karde\u015fli\u011fi” s\u00f6ylemlerinin nas\u0131l kullan\u0131ld\u0131\u011f\u0131n\u0131 ve asimetrik ulusal konumlar varken bu s\u00f6ylemlerin ger\u00e7ek\u00e7i bir karde\u015fli\u011fe hizmet edip etmedi\u011fini sorgulamaktad\u0131r.<\/p>\n
Karde\u015flik,<\/p>\n
Bireyler baz\u0131nda d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde karde\u015flik kavram\u0131n\u0131n insanda yaratt\u0131\u011f\u0131 ilk \u00e7a\u011fr\u0131\u015f\u0131m; (ki bu ayn\u0131 zamanda ger\u00e7ek anlam\u0131d\u0131r da) arada biyolojik bir ba\u011f\u0131n varl\u0131\u011f\u0131d\u0131r. Ya ortak anne-baba ya da bunlardan birisinin ortakl\u0131\u011f\u0131 olmadan biyolojik a\u00e7\u0131dan bir karde\u015flikten s\u00f6z edemeyiz. Ancak, k\u00fclt\u00fcrel bir varl\u0131k olmas\u0131yla do\u011fal varl\u0131klardan ayr\u0131lan insan, her alanda oldu\u011fu gibi karde\u015flik alan\u0131nda da biyolojik olanla yetinmemi\u015f ve karde\u015fli\u011fe k\u00fclt\u00fcrel de\u011ferler\/anlamlar y\u00fckleyerek “insana \u00f6zg\u00fc” karde\u015fli\u011fin anlam\u0131n\u0131 geni\u015fletmi\u015f, i\u00e7eri\u011fini zenginle\u015ftirmi\u015ftir. Karde\u015fler aras\u0131nda ya\u015fanan olumsuzluklar ele\u015ftirilirken, “b\u00f6yle karde\u015flik olmaz olsun”, “yapt\u0131\u011f\u0131n karde\u015fli\u011fe s\u0131\u011far m\u0131?”, “karde\u015f karde\u015fe bunu yaparsa ba\u015fkas\u0131 neler yapar” gibi deyimle\u015fmi\u015f ifadelere s\u0131k\u00e7a rastlan\u0131r. Bu t\u00fcr kullan\u0131mlar, karde\u015fli\u011fin sadece biyolojik olarak alg\u0131lanmad\u0131\u011f\u0131, dayan\u0131\u015fma, i\u015fbirli\u011fi, fedak\u00e2rl\u0131k gibi k\u00fclt\u00fcrel de\u011ferlerle zenginle\u015fmi\u015f bir karde\u015flikten s\u00f6z edildi\u011fini g\u00f6sterir. Arada biyolojik bir ba\u011f olmad\u0131\u011f\u0131 halde “karde\u015f gibi” deyiminin baz\u0131 dostluklar i\u00e7in kullan\u0131lmas\u0131 da samimiyet ve dayan\u0131\u015fmaya at\u0131fta bulunulmas\u0131ndand\u0131r. Birey i\u00e7in ge\u00e7erli olan bu belirlemeler, halklar i\u00e7in de ge\u00e7erlidir.<\/p>\n
Karde\u015flik s\u00f6ylemleri teslimiyete zemin yap\u0131lmamal\u0131\u2026<\/p>\n
“Halklar\u0131n Karde\u015fli\u011fi” s\u00f6ylemi de, biyolojik olana de\u011fil, k\u00fclt\u00fcrel olana i\u015faret etmektedir. Ayr\u0131ca bu s\u00f6ylemde k\u00fclt\u00fcrel anlam\u0131n yan\u0131nda politik bir anlam da s\u00f6z konusudur. S\u00f6ylem olarak kula\u011fa ho\u015f gelen “halklar\u0131n karde\u015fli\u011fi”; ya\u015fanan sorunlar\u0131n egemenler aras\u0131ndaki \u00e7\u0131kar \u00e7at\u0131\u015fmas\u0131ndan kaynakland\u0131\u011f\u0131, halklar aras\u0131nda yarat\u0131lan d\u00fc\u015fmanl\u0131klar\u0131n yapay oldu\u011fu ve ger\u00e7ek \u00e7eli\u015fkinin gizlenerek egemenli\u011fin s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fc belirlemesi, itiraz edilemeyecek genel bir do\u011frudur. T\u00fcrkiye’de “halklar\u0131n karde\u015fli\u011fi” genellikle politik amac\u0131 \u00f6n plana \u00e7\u0131kar\u0131larak kullan\u0131l\u0131r. Bu kullan\u0131m, “halklar\u0131n ayn\u0131 kaderi payla\u015ft\u0131\u011f\u0131, ortak \u00e7\u0131karlara ve ortak d\u00fc\u015fmana sahip olduklar\u0131; bu nedenle birlikte \u00f6rg\u00fctlenerek \u00f6zg\u00fcrle\u015febilecekleri” \u00f6n kabul\u00fcne dayan\u0131r.<\/p>\n
Toplumlar, insanl\u0131\u011f\u0131n ortak birikiminden ve do\u011fal haklardan ayn\u0131 oranda yararlanmad\u0131klar\u0131 i\u00e7in farkl\u0131 geli\u015fme basamaklar\u0131nda yer al\u0131rlar. Bu farkl\u0131 basamaklar, farkl\u0131 \u00f6ncelikler do\u011furur. Egemen ulus konumundaki T\u00fcrklerin ulusal kimliklerini ya\u015fama noktas\u0131nda bir s\u0131k\u0131nt\u0131lar\u0131 yoktur. Dolay\u0131s\u0131yla devletle bu y\u00f6nde bir \u00e7eli\u015fkileri de bulunmaz. K\u00fcrdler i\u00e7in ise hayati \u00f6nem ta\u015f\u0131yan ve y\u00fcz y\u0131l\u0131 a\u015fk\u0131n m\u00fccadeleye neden olan “Ulusal Sorun”un \u00f6ncelikli olmas\u0131 kadar do\u011fal bir \u015fey olamaz. Hayati ve \u00f6ncelikli bir konuda ayn\u0131 kategoride yer almayan iki halk\u0131 (K\u00fcrdler ve T\u00fcrkler), “Halklar\u0131n Karde\u015fli\u011fi” ad\u0131 alt\u0131nda birlikte hareket etmeye te\u015fvik etmek, ger\u00e7ek\u00e7i olmad\u0131\u011f\u0131 gibi ger\u00e7ek anlamda halklar\u0131n karde\u015fli\u011fine de katk\u0131 sunmaz.<\/p>\n
Karde\u015flik\u2026<\/p>\n
K\u00fcrdlerin ulusal talepleri kar\u015f\u0131s\u0131nda her t\u00fcrl\u00fc barbarl\u0131\u011fa ba\u015fvuran devletler, “Karde\u015flik” arg\u00fcman\u0131n\u0131 “hi\u00e7bir ulusal talepte bulunmay\u0131n, devlet politikalar\u0131na boyun e\u011fin ki sorun ya\u015fanmas\u0131n ve karde\u015f\u00e7e ya\u015fayabilelim” anlam\u0131nda kullanm\u0131\u015ft\u0131r. Devletin “birlik ve karde\u015flik” arg\u00fcman\u0131n\u0131 devralan PKK ise ayn\u0131 i\u00e7eri\u011fi koruyarak K\u00fcrdlere kendi “karde\u015flik” anlay\u0131\u015f\u0131n\u0131 dayatmaktad\u0131r. Pratikte PKK’nin “karde\u015flik” s\u00f6yleminde e\u015fit haklar ve e\u015fit y\u00fck\u00fcml\u00fcl\u00fckler olmad\u0131\u011f\u0131, aksine tek\u00e7i, bask\u0131c\u0131 ve devlet\u00e7i anlay\u0131\u015f\u0131n ko\u015fulsuz kabul\u00fc ve dayat\u0131lan \u00e7izgiye itiraz edilmemesi gerekti\u011fi a\u00e7\u0131k\u00e7a g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n
Ayr\u0131ca hem “\u00dcmmet\u00e7ilik” (M\u00fcsl\u00fcman karde\u015fli\u011fi s\u00f6ylemiyle K\u00fcrd kimli\u011finin eritilmesi), hem “Enternasyonalizm” (i\u015f\u00e7i s\u0131n\u0131f\u0131 birli\u011fi alt\u0131nda ulusal taleplerin ikincille\u015ftirilmesi), hem de “Halklar\u0131n Karde\u015fli\u011fi” ad\u0131 alt\u0131nda y\u00fcr\u00fct\u00fclen \u00e7al\u0131\u015fmalar K\u00fcrdistan’da b\u00fcy\u00fck tahribata yol a\u00e7m\u0131\u015ft\u0131r. Bu tahribat\u0131n en \u00f6nemli kan\u0131t\u0131, K\u00fcrdlerin K\u00fcrdl\u00fcklerine yabanc\u0131la\u015fmas\u0131d\u0131r.<\/p>\n
Halklar\u0131n karde\u015fli\u011fine ger\u00e7ekten \u00f6nem veren, samimi egemen ulusa mensup demokratlar\u0131n, ayd\u0131nlar\u0131n ve devrimcilerin \u00f6n\u00fcnde tek se\u00e7enek vard\u0131r: Hi\u00e7bir ko\u015ful \u00f6ne s\u00fcrmeden ve birlikte hareket etme \u015fart\u0131na ba\u011flamadan, K\u00fcrdlerin ve di\u011fer ezilen halklar\u0131n ulusal-demokratik haklar\u0131n\u0131 savunmak. Bu konuda en iyi \u00f6rnek \u0130smail Be\u015fik\u00e7i\u2019dir.<\/p>\n
Be\u015fik\u00e7i, 1970’lerden beri kitaplar\u0131nda (\u00f6rne\u011fin Do\u011fu Anadolu’nun D\u00fczeni, T\u00fcrk Tarih Tezi ve K\u00fcrd Sorunu) K\u00fcrdlerin varl\u0131\u011f\u0131n\u0131 ve haklar\u0131n\u0131 bilimsel olarak savundu. Binlerce dava, hapis ve i\u015fkenceye ra\u011fmen taviz vermedi; “K\u00fcrdler yok” denilen d\u00f6nemde “K\u00fcrdler vard\u0131r ve haklar\u0131 vard\u0131r” dedi. “Devletiniz yoksa mezarl\u0131klar\u0131n\u0131z\u0131 bile koruyamazs\u0131n\u0131z” s\u00f6z\u00fcyle ulusal haklar\u0131n vazge\u00e7ilmezli\u011fini vurgulad\u0131. Bu tutumunu en keskin bi\u00e7imde ortaya koyan eseri ise Devletleraras\u0131 S\u00f6m\u00fcrge K\u00fcrdistan’d\u0131r. Bu kitapta Be\u015fik\u00e7i, K\u00fcrdistan\u2019\u0131 klasik s\u00f6m\u00fcrgecilikten \u00f6te bir kategori olarak tan\u0131mlar: D\u00f6rt devlet (T\u00fcrkiye, \u0130ran, Irak, Suriye) aras\u0131nda par\u00e7alanm\u0131\u015f, payla\u015f\u0131lm\u0131\u015f ve uluslararas\u0131 bir ittifakla y\u00f6netilen; “s\u00f6m\u00fcrge bile olmayan” bir \u00fclke ve ulus stat\u00fcs\u00fcnde tutuldu\u011funu savunur.<\/p>\n
Bu tez, “halklar\u0131n karde\u015fli\u011fi”nin yan\u0131 s\u0131ra \u201c\u00fcmmet karde\u015fli\u011fi\u201d s\u00f6yleminin de ger\u00e7ek y\u00fcz\u00fcn\u00fc a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r: Asimetrik s\u00f6m\u00fcrge ili\u015fkisi varken “karde\u015flik” \u00e7a\u011fr\u0131s\u0131, s\u00f6m\u00fcrgecili\u011fin inkar\u0131n\u0131 ve devam\u0131n\u0131 me\u015frula\u015ft\u0131ran bir ara\u00e7t\u0131r. Be\u015fik\u00e7i’ye g\u00f6re T\u00fcrk-K\u00fcrd “karde\u015fli\u011fi” vurgusu (veya M\u00fcsl\u00fcman karde\u015fli\u011fi), bu devletleraras\u0131 s\u00f6m\u00fcrge d\u00fczenini gizler. Ger\u00e7ek e\u015fitlik ancak K\u00fcrdistan’\u0131n s\u00f6m\u00fcrge stat\u00fcs\u00fcn\u00fcn tan\u0131nmas\u0131, par\u00e7alanm\u0131\u015fl\u0131\u011f\u0131n a\u015f\u0131lmas\u0131 ve ulusal haklar\u0131n ko\u015fulsuz kabul\u00fcyle m\u00fcmk\u00fcnd\u00fcr. Be\u015fik\u00e7i gibi davranmak, T\u00fcrk ayd\u0131n\u0131n\u0131n da vicdan\u0131n\u0131 ve onurunu korur.<\/p>\n
Sonu\u00e7 olarak,<\/p>\n
“Halklar\u0131n karde\u015fli\u011fi” \u2013ve onun dini versiyonu “\u00fcmmet\/M\u00fcsl\u00fcman karde\u015fli\u011fi”\u2013 kula\u011fa ho\u015f gelen s\u00f6ylemlerdir; ancak asimetrik ulusal sorunlar kar\u015f\u0131s\u0131nda istismar ediliyor ve teslimiyete zemin d\u00f6\u015f\u00fcyor. Ger\u00e7ek karde\u015flik, e\u015fitlik ve kar\u015f\u0131l\u0131kl\u0131 hak tan\u0131ma \u00fczerine kurulur. Farkl\u0131 konumdaki halklar\u0131n haklar\u0131n\u0131 yok sayan bir talep\/\u00e7a\u011fr\u0131, ne adil ne kal\u0131c\u0131 olur. \u00d6nce hak e\u015fitli\u011finin ko\u015fulsuz tan\u0131nmas\u0131, sonra g\u00f6n\u00fcll\u00fc ve e\u015fitler aras\u0131 karde\u015flik. Aksi takdirde b\u00fct\u00fcn g\u00fczel sloganlar bo\u015fta kal\u0131r ve sadece egemenlerin i\u015fine yarar.<\/p>\n
S\u00fcleyman Akkoyun<\/p>\n","protected":false},"excerpt":{"rendered":"
Karde\u015flik kavram\u0131, insanl\u0131k tarihinde hem en s\u0131cak hem de en s\u0131k istismar edilen kavramlardan biridir. Bireyler aras\u0131nda samimiyet, fedak\u00e2rl\u0131k ve dayan\u0131\u015fmay\u0131 \u00e7a\u011fr\u0131\u015ft\u0131r\u0131rken, halklar d\u00fczeyinde kolayca politik bir ara\u00e7 haline getirilebiliyor. Bu yaz\u0131, \u00f6zellikle K\u00fcrd ulusal sorunu ba\u011flam\u0131nda “Halklar\u0131n Karde\u015fli\u011fi” ve “M\u00fcsl\u00fcman Karde\u015fli\u011fi” s\u00f6ylemlerinin nas\u0131l kullan\u0131ld\u0131\u011f\u0131n\u0131 ve asimetrik ulusal konumlar varken bu s\u00f6ylemlerin ger\u00e7ek\u00e7i bir karde\u015fli\u011fe […]<\/p>\n","protected":false},"author":2,"featured_media":1037702,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[26],"tags":[31],"class_list":["post-1037838","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-forum","tag-onemli"],"blocksy_meta":[],"seo_head":"\n