{"id":1039655,"date":"2026-10-26T11:29:12","date_gmt":"2026-10-26T08:29:12","guid":{"rendered":"https:\/\/darkamazi.site\/?p=1039655"},"modified":"2026-10-26T11:29:12","modified_gmt":"2026-10-26T08:29:12","slug":"cumhuriyetin-icindeki-bedirxanlar-uyum-sessizlik-ve-sureklilik","status":"publish","type":"post","link":"https:\/\/darkamazi.site\/archives\/1039655","title":{"rendered":"Cumhuriyetin \u0130\u00e7indeki Bedirxanlar: Uyum, Sessizlik ve S\u00fcreklilik"},"content":{"rendered":"

Bedirxan ailesinin 20. y\u00fczy\u0131ldaki hik\u00e2yesi, K\u00fcrd ulusal haf\u0131zas\u0131nda \u00e7o\u011funlukla s\u00fcrg\u00fcnde yaz\u0131lm\u0131\u015f bir hik\u00e2ye olarak hat\u0131rlanmaktad\u0131r. Celadet Al\u00ee Bedirxan’\u0131n \u015eam’da \u00e7\u0131kard\u0131\u011f\u0131 Hawar <\/strong>dergisi, Kamuran Al\u00ee Bedirxan’\u0131n Paris’te s\u00fcrd\u00fcrd\u00fc\u011f\u00fc dil ve k\u00fclt\u00fcr \u00e7al\u0131\u015fmalar\u0131 bu haf\u0131zan\u0131n merkezinde durmaktad\u0131r. Oysa ayn\u0131 aileden pek \u00e7ok ki\u015fi T\u00fcrkiye’de kalm\u0131\u015f, Kemalist Cumhuriyet’in i\u00e7inde milletvekili, bakan, b\u00fcy\u00fckel\u00e7i, \u00f6\u011fretmen ve tarih\u00e7i olarak yer edinmi\u015ftir. <\/em><\/p>\n

Alman tarih\u00e7i Barbara Henning<\/strong>‘in 2018’de Bamberg \u00dcniversitesi’nde savundu\u011fu doktora tezinin bir b\u00f6l\u00fcm\u00fc, bu yolu izleyen \u00fc\u00e7 ki\u015fiyi, tarih\u00e7i Cemal Kutay’\u0131, Maarif Vekili Vas\u0131f \u00c7\u0131nar’\u0131 ve Celadet ile Kamuran’\u0131n k\u0131z karde\u015fi Meziyet \u00c7\u0131nar’\u0131 ayr\u0131nt\u0131l\u0131 bi\u00e7imde incelemektedir. Bu incelemede s\u00f6z konusu \u00fc\u00e7 hayat, asimilasyon<\/strong>, uyum<\/strong>, sessiz s\u00fcreklilik<\/strong>, akrabal\u0131k a\u011f\u0131<\/strong> ve resmi tarih yaz\u0131m\u0131<\/strong> kavramlar\u0131 ekseninde ele al\u0131nmaktad\u0131r.<\/em><\/p>\n

Henning’in b\u00f6l\u00fcm\u00fc, K\u00fcrd tarih yaz\u0131m\u0131na y\u00f6nelik a\u00e7\u0131k bir itirazla ba\u015flamaktad\u0131r. Henning’e g\u00f6re K\u00fcrd Ulusal Tarih Yaz\u0131m\u0131\u2019n\u0131n<\/em><\/strong> \u00f6nemli bir k\u0131sm\u0131, Cumhuriyet’in kurulu\u015fundan sonra \u0130stanbul’da kalan Bedirxanlar\u0131n ac\u0131 \u00e7ekti\u011fini, ayr\u0131mc\u0131l\u0131\u011fa u\u011frad\u0131\u011f\u0131n\u0131 ve asimilasyon bask\u0131s\u0131 alt\u0131nda ya\u015fad\u0131\u011f\u0131n\u0131 varsaymakta, b\u00f6ylece K\u00fcrd kimli\u011fini aile \u00fcyeleri i\u00e7in de\u011fi\u015fmez ve ka\u00e7\u0131n\u0131lmaz bir veri gibi ele almaktad\u0131r.<\/p>\n

Henning bu varsay\u0131m\u0131n kar\u015f\u0131s\u0131na aile \u00fcyelerinin bilin\u00e7li se\u00e7imler yapt\u0131\u011f\u0131n\u0131, bu se\u00e7imlerin ko\u015fullara g\u00f6re de\u011fi\u015febildi\u011fini ve baz\u0131lar\u0131n\u0131n \u015fa\u015f\u0131rt\u0131c\u0131 \u00f6l\u00e7\u00fcde \u00e7eli\u015fkiyle birlikte ya\u015fayabildi\u011fini g\u00f6steren biyografiler koymaktad\u0131r. Bu itiraz ciddiye al\u0131nmal\u0131d\u0131r, \u00e7\u00fcnk\u00fc Cumhuriyet’in i\u00e7ine yerle\u015fen Bedirxanlar\u0131n \u00f6nemli bir k\u0131sm\u0131 maddi bak\u0131mdan yoksullu\u011fa itilmi\u015f kurbanlar de\u011fil, yeni rejimin se\u00e7kin \u00e7evrelerine kat\u0131lm\u0131\u015f ki\u015filerdir.<\/p>\n

Bununla birlikte Henning’in kendi bulgular\u0131, se\u00e7im ile bask\u0131 aras\u0131ndaki ili\u015fkinin onun \u00f6nerdi\u011finden daha karma\u015f\u0131k oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcrmektedir.<\/p>\n

Bu \u00fc\u00e7 hayatta bask\u0131 bir yasak ya da ceza olarak de\u011fil, kamusal anlat\u0131dan d\u00fc\u015f\u00fcr\u00fclen bir k\u00f6ken olarak g\u00f6r\u00fcnmektedir.<\/em><\/strong><\/p>\n

Cemal Kutay, Bedirxan Bey’in o\u011flu Tahir Bey’in o\u011fludur. Kaynaklar\u0131n \u00e7o\u011funa g\u00f6re 1909’da Konya’da do\u011fmu\u015ftur, baz\u0131 kaynaklar 1912’yi vermektedir. Babas\u0131 Osmanl\u0131 yarg\u0131s\u0131nda y\u00fckselmi\u015f bir hukuk\u00e7udur.<\/p>\n

1906’da Halep istinaf mahkemesinin ba\u015f\u0131ndad\u0131r, sava\u015ftan sonra Konya’da avukatl\u0131k yapm\u0131\u015f, 1920’lerin ba\u015f\u0131nda Sivas istinaf mahkemesine ba\u015fkan olmu\u015ftur. Annesi S\u00fcreyya Han\u0131m, Osmanl\u0131 Suriye’sinin e\u015fraf ailelerinden \u015eurayyifzadelerdendir.<\/p>\n

Tahir Bey 1922’de \u00f6ld\u00fc\u011f\u00fcnde Kutay on \u00fc\u00e7 ya\u015f\u0131ndad\u0131r ve hayatta kalan en b\u00fcy\u00fck erkek evlat olarak b\u00fct\u00fcn bir hanenin ge\u00e7imini \u00fcstlenmek zorunda kalm\u0131\u015ft\u0131r. \u00dcniversiteye gitmek yerine orta\u00f6\u011fretimi aceleyle bitirmi\u015f, 1920’lerin sonunda Ankara’ya gitmi\u015ftir.<\/p>\n

Henning’in dikkat \u00e7ekti\u011fi ayr\u0131nt\u0131, bu gen\u00e7 adam\u0131n Ankara’da tutunmas\u0131n\u0131 sa\u011flayan kap\u0131n\u0131n nas\u0131l a\u00e7\u0131ld\u0131\u011f\u0131d\u0131r. Kutay, babas\u0131n\u0131n Konya hukuk mektebindeki eski \u00f6\u011frencilerine ba\u015fvurmu\u015ftur. Konya mebuslar\u0131 Bekir Refik Koraltan ve Naim Haz\u0131m Onat bu \u00f6\u011frenciler aras\u0131ndad\u0131r ve Kutay’\u0131n Hakimiyet-i Milliye gazetesindeki ilk i\u015fini bulmas\u0131n\u0131 onlar sa\u011flam\u0131\u015ft\u0131r.<\/p>\n

Cumhuriyet’in yeni se\u00e7kinlerine a\u00e7\u0131lan bu kap\u0131, Osmanl\u0131’n\u0131n son d\u00f6neminde kurulmu\u015f bir hoca ile talebe ili\u015fkisinin, yani imparatorluktan devral\u0131nm\u0131\u015f bir himaye a\u011f\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.<\/em><\/strong><\/p>\n

Bu himaye a\u011f\u0131, ailenin Cumhuriyet’e ge\u00e7i\u015fini tek ba\u015f\u0131na a\u00e7\u0131klamamaktad\u0131r. Henning’in ayr\u0131nt\u0131l\u0131 bi\u00e7imde izledi\u011fi evlilik stratejileri, uyumun bir aile prati\u011fi olarak nas\u0131l \u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc g\u00f6stermektedir. Kutay’\u0131n k\u0131z karde\u015flerinden Faika<\/strong>, Harbiye mezunu elektrik m\u00fchendisi Mehmed \u015eevki Yazman ile evlenmi\u015ftir. Yazman, Kadro dergisine yazm\u0131\u015f ve 1950’lerde Elaz\u0131\u011f milletvekili olmu\u015ftur.<\/p>\n

Fahriye<\/strong>, subay Suphi Akg\u00fcn ile evlenmi\u015ftir. Neyyire’nin e\u015fi \u015eevket Turgut ise 1943-1950 y\u0131llar\u0131nda CHP’den K\u0131r\u015fehir milletvekilidir.<\/p>\n

D\u00f6rd\u00fcnc\u00fc k\u0131z karde\u015f Fitnat’\u0131n<\/strong> e\u015fi Hasan S\u0131dd\u0131k Haydari ise bu tabloyu ilgin\u00e7 bi\u00e7imde bozmaktad\u0131r. Haydari, Bedirxanlar\u0131n tarihsel m\u00fcttefiki olan Heyderan<\/strong> a\u015firetinin \u00f6nde gelenlerinden bir K\u00fcrd toprak sahibidir ve 1920-1923 y\u0131llar\u0131nda Birinci Meclis’te Van mebusu olarak bulunmu\u015ftur. Ayn\u0131 ku\u015fakta subaylarla, Kadro \u00e7evresinden bir teknokratla, eski bir Osmanl\u0131 harbiye naz\u0131r\u0131n\u0131n o\u011flu olan bir CHP milletvekiliyle ve bir K\u00fcrd a\u015firet \u00f6nderiyle kurulan bu evlilikler, ailenin T\u00fcrk Cumhuriyet se\u00e7kinleri ile K\u00fcrd se\u00e7kinleri aras\u0131nda bir denge g\u00f6zetti\u011fini d\u00fc\u015f\u00fcnd\u00fcrmektedir. Uyum, bu bak\u0131mdan bir kopu\u015f de\u011fil, eski ba\u011flar\u0131n\u0131 g\u00f6zden \u00e7\u0131karmadan yeni bir merkeze yerle\u015fme \u00e7abas\u0131d\u0131r.<\/p>\n

Kutay’\u0131n gazetecilik kariyeri h\u0131zl\u0131 y\u00fckselmi\u015ftir. Falih R\u0131fk\u0131 Atay’\u0131n yan\u0131nda musahhihlikten muhabirli\u011fe ge\u00e7mi\u015f, Anadolu Ajans\u0131’nda ve Ulus’ta \u00e7al\u0131\u015fm\u0131\u015f, 1939’da kendi anlat\u0131m\u0131na g\u00f6re hi\u00e7bir gerek\u00e7e g\u00f6sterilmeden g\u00f6revinden uzakla\u015ft\u0131r\u0131l\u0131nca \u0130stanbul’a ta\u015f\u0131nm\u0131\u015ft\u0131r. Orada yay\u0131nevi kurmu\u015f, gazete ve Millet Dergisi’ni \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n

Henning’in Ba\u015fbakanl\u0131k Cumhuriyet Ar\u015fivi’nde buldu\u011fu iki mektup, bu y\u0131llar\u0131n bir ba\u015fka y\u00fcz\u00fcn\u00fc g\u00f6stermektedir. Temmuz 1950’de Kutay, yeni Ba\u015fbakan Adnan Menderes’e yazarak Celal Bayar biyografisi i\u00e7in destek istemi\u015f, ayn\u0131 g\u00fcnlerde K\u00e2z\u0131m Nami Duru da Menderes’e ba\u015fvurarak Kutay’\u0131n 72.000 lira borcu oldu\u011funu, evinden \u00e7\u0131kar\u0131lman\u0131n e\u015fi\u011finde bulundu\u011funu yazm\u0131\u015f ve h\u00fck\u00fcmete yak\u0131n bankalar\u0131n dergiye d\u00fczenli ilan vermesini \u00f6nermi\u015ftir. Dergi ayn\u0131 y\u0131l kapanm\u0131\u015f, Kutay bir s\u00fcre bir lokanta i\u015fletmek zorunda kalm\u0131\u015ft\u0131r.<\/p>\n

Bu ayr\u0131nt\u0131, Cumhuriyet’in i\u00e7inde yer edinmenin kal\u0131c\u0131 bir g\u00fcvence de\u011fil, s\u00fcrekli yenilenmesi gereken bir himaye ili\u015fkisi oldu\u011funu g\u00f6stermektedir.<\/em><\/strong><\/p>\n

Kutay sonraki on y\u0131llarda bu ili\u015fkiyi yeniden kurmu\u015ftur. 1950’lerin sonunda Emlak Kredi Bankas\u0131’n\u0131n y\u00f6netim kurulunda bulunmu\u015f, 1970’lerde okur ve abone a\u011f\u0131n\u0131 bir konut projesine fon toplamak i\u00e7in kullanm\u0131\u015f, Ko\u00e7 ailesine yak\u0131n i\u015f \u00e7evreleriyle dostluk kurmu\u015ftur. Ama as\u0131l etkisi tarih yaz\u0131m\u0131 alan\u0131nda olmu\u015ftur.<\/p>\n

Biyograflar\u0131 y\u00fcz elliyi, hatta y\u00fcz seksen yediyi a\u015fk\u0131n eserden s\u00f6z etmektedir. Yirmi ciltlik T\u00fcrkiye \u0130stiklal ve H\u00fcrriyet M\u00fccadelesi Tarihi, Bilinmeyen Tarihimiz ve Te\u015fkilat-\u0131 Mahsusa<\/em> \u00fczerine kitaplar\u0131, Fethi Okyar’\u0131n<\/em> hat\u0131ralar\u0131n\u0131n yay\u0131na haz\u0131rlanmas\u0131 ve Ku\u015f\u00e7uba\u015f\u0131 E\u015fref biyografisi bu \u00fcretimin bilinen \u00f6rnekleridir.<\/p>\n

Kutay ordu evlerinde gen\u00e7lere tarih anlatm\u0131\u015f, 1990’lar\u0131n sonunda televizyonda yay\u0131mlanan uzun s\u00f6yle\u015filerle geni\u015f kitlelere “ya\u015fayan ar\u015fiv”<\/em><\/strong> olarak yeniden tan\u0131t\u0131lm\u0131\u015f, 2006 \u015eubat’\u0131nda \u00f6ld\u00fc\u011f\u00fcnde tabutu T\u00fcrk bayra\u011f\u0131na sar\u0131larak Karacaahmet’e defnedilmi\u015ftir. Henning’in ifadesiyle Kutay sekiz-on y\u0131l boyunca T\u00fcrkiye Cumhuriyeti’nin resmi tarih anlat\u0131s\u0131n\u0131n bi\u00e7imlenmesine ve aktar\u0131lmas\u0131na etkin bi\u00e7imde kat\u0131lm\u0131\u015ft\u0131r.<\/strong><\/p>\n

Bu noktada Henning’in sordu\u011fu soru, makalenin de merkezindedir: resmi tarih anlat\u0131s\u0131nda en iyi ihtimalle yeri olmayan, en k\u00f6t\u00fc ihtimalle ona a\u00e7\u0131k\u00e7a ayk\u0131r\u0131 d\u00fc\u015fen bir aile miras\u0131yla Kutay nas\u0131l y\u00fczle\u015fmi\u015ftir? Kutay’\u0131n bu mirastan habersiz olmad\u0131\u011f\u0131na dair i\u015faretler \u00e7oktur.<\/p>\n

Bedirxan Bey’in bir ba\u015fka torunu olan kuzeni Mazlume \u015eahingiray<\/strong>‘\u0131n, kocas\u0131 Mehmed Re\u015fid \u015eahingiray’\u0131n hat\u0131ralar\u0131n\u0131 i\u00e7eren defteri, miras\u00e7\u0131lar\u0131 \u00f6ld\u00fckten sonra Kutay’a verilmi\u015ftir. Kutay’\u0131n amcas\u0131 Halil Bey Bedirxan, 1924’te kesinle\u015fen y\u00fczellilikler listesinde “Bedirhani Halil Rahmi”<\/em><\/strong> ad\u0131yla yer alm\u0131\u015ft\u0131r ve bu s\u00fcrg\u00fcn \u00fczerine b\u00fct\u00fcn listedeki ki\u015filerin biyografileriyle birlikte ilk kapsaml\u0131 anlat\u0131lardan birini Kutay kaleme alm\u0131\u015ft\u0131r.<\/p>\n

Kutay’\u0131n ki\u015fisel ar\u015fivinde, Celal Bayar’\u0131n 1936’da Do\u011fudaki Olaylar<\/em><\/strong> \u00fczerine Mustafa Kemal’e yazd\u0131\u011f\u0131 gizli bir rapor bulundu\u011fu da aktar\u0131lmaktad\u0131r. Bu raporun D\u00earsim harek\u00e2t\u0131n\u0131n haz\u0131rland\u0131\u011f\u0131 y\u0131la ait olmas\u0131, Kutay’\u0131n Kurdistan’a dair devlet belgelerine yak\u0131n bir tarih\u00e7i oldu\u011funu g\u00f6stermektedir. Kutay, ailesinin ve Kurdistan’\u0131n tarihine eri\u015fimi olan, ama bu tarihi anlatmamay\u0131 se\u00e7en ya da anlatamayan bir tarih\u00e7i olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.<\/strong><\/p>\n

Kutay’\u0131n Bedirxan Bey’e dair anlat\u0131s\u0131 bu bak\u0131mdan \u00f6zellikle \u00f6\u011freticidir. Mahmut \u00c7etin’in aktard\u0131\u011f\u0131na g\u00f6re Kutay, 1847 ayaklanmas\u0131ndan hi\u00e7 s\u00f6z etmemi\u015f, Bedirxan Bey’i Rus sava\u015f\u0131na kat\u0131ld\u0131ktan sonra Sultan Abd\u00fclmecid taraf\u0131ndan \u0130stanbul’a davet edilen, Girit valili\u011fine atanan ve hacca giderken yolda \u00f6len biri olarak anlatm\u0131\u015ft\u0131r.<\/p>\n

Henning bu anlat\u0131n\u0131n b\u00fcy\u00fck \u00f6l\u00e7\u00fcde dayanaktan yoksun oldu\u011funu, Bedirxan Bey’in Girit’te hi\u00e7bir zaman Osmanl\u0131 y\u00f6netiminde g\u00f6rev almad\u0131\u011f\u0131n\u0131 belirtmektedir. Bedirxan Bey Botan’\u0131n Diyarbekir ile Musul aras\u0131nda b\u00f6l\u00fcnmesine kar\u015f\u0131 direnmi\u015f, yenildikten sonra ailesiyle birlikte Girit’e s\u00fcr\u00fclm\u00fc\u015f ve hayat\u0131n\u0131 \u015eam’da tamamlam\u0131\u015ft\u0131r.<\/p>\n

Hacca giderken \u00f6l\u00fcm motifinin \u015e\u00eax Ubeydullah’\u0131n Hicaz s\u00fcrg\u00fcn\u00fcn\u00fc \u00e7a\u011fr\u0131\u015ft\u0131rd\u0131\u011f\u0131n\u0131 da not eden Henning, cevab\u0131n a\u00e7\u0131k kald\u0131\u011f\u0131n\u0131 kabul etmektedir: Kutay daha iyisini bilmiyor muydu, bir yanl\u0131\u015f anlama m\u0131 s\u00f6z konusuydu, yoksa direni\u015f anlar\u0131n\u0131 bilerek \u00e7\u0131kar\u0131p sadakati ve i\u015fbirli\u011fini mi \u00f6ne \u00e7\u0131kar\u0131yordu?<\/p>\n

\u00c7etin’in aktar\u0131m\u0131n\u0131n kaynak g\u00f6stermemesi, bu soruya kesin bir cevap vermeyi g\u00fc\u00e7le\u015ftirmektedir. Ancak hangi ihtimal do\u011fru olursa olsun sonu\u00e7 de\u011fi\u015fmemektedir. Bir K\u00fcrd mirinin Osmanl\u0131’ya kar\u015f\u0131 direni\u015fi, onun kendi torununun kaleminde bir sadakat hik\u00e2yesine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/strong> Bu d\u00f6n\u00fc\u015f\u00fcm, K\u00fcrd tarihini T\u00fcrk tarihinin i\u00e7inde eriten resmi tarih yaz\u0131m\u0131n\u0131n k\u00fc\u00e7\u00fck \u00f6l\u00e7ekli ama \u00e7arp\u0131c\u0131 bir \u00f6rne\u011fi niteli\u011findedir.<\/p>\n

Kutay’\u0131n silme prati\u011fi yaln\u0131zca K\u00fcrd k\u00f6klerine y\u00f6nelmemi\u015ftir. Henning, annesinin Suriyeli e\u015fraf k\u00f6keninin de sonraki anlat\u0131larda “bilin\u00e7li olarak ya da en az\u0131ndan i\u015fine gelir bi\u00e7imde”<\/em><\/strong> arka plana itildi\u011fini, baz\u0131 aktar\u0131mlarda annenin atalar\u0131n\u0131n Bat\u0131 Trakya’dan geldi\u011finin s\u00f6ylendi\u011fini ve bu kar\u0131\u015f\u0131kl\u0131\u011f\u0131n b\u00fcy\u00fck olas\u0131l\u0131kla Kutay’\u0131n kendisine dayand\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.<\/p>\n

Kutay Arap olan her \u015feye kar\u015f\u0131 keskin bir tav\u0131r alm\u0131\u015f, bir ara\u015ft\u0131rma asistan\u0131n\u0131 Arap\u00e7a k\u00f6kenli buldu\u011fu ad\u0131n\u0131 de\u011fi\u015ftirmeye ikna etmi\u015f, T\u00fcrk\u00e7e \u0130badet kitab\u0131yla dinde T\u00fcrk\u00e7e kullan\u0131m\u0131 tart\u0131\u015fmas\u0131n\u0131 ba\u015flatm\u0131\u015f ve \u00f6l\u00fcm\u00fcnden sonra aktar\u0131lan bir s\u00f6z\u00fcnde kendisini ve Atat\u00fcrk’\u00fc “\u015eaman”<\/em><\/strong> olarak tan\u0131mlam\u0131\u015ft\u0131r.<\/p>\n

Torunu \u00d6zlem Kuya\u015f’\u0131n iki y\u00fcz elli sayfay\u0131 a\u015fan biyografisi ise ailenin K\u00fcrd k\u00f6kenlerinden tek kelimeyle s\u00f6z etmemekte, buna kar\u015f\u0131l\u0131k Kutay’\u0131n ilk \u00e7ocu\u011funun sar\u0131 sa\u00e7lar\u0131n\u0131, mavi g\u00f6zlerini ve pamuk gibi beyaz tenini ayr\u0131nt\u0131yla anlatmaktad\u0131r. Kutay’\u0131n e\u015finin ve k\u0131zlar\u0131n\u0131n giysilerini bizzat se\u00e7ti\u011fi, bir Rum terziyi eve \u00e7a\u011f\u0131rarak “modern ve Bat\u0131l\u0131 bir T\u00fcrk ailesi”<\/em><\/strong> g\u00f6r\u00fcnt\u00fcs\u00fcn\u00fc titizlikle kurdu\u011fu da ayn\u0131 biyografiden aktar\u0131lmaktad\u0131r. Bu tabloda kimlik, bir k\u00f6ken olarak de\u011fil, her g\u00fcn yeniden sahnelenen bir modernlik performans\u0131 olarak kurulmaktad\u0131r.<\/strong><\/p>\n

Bununla birlikte Kutay’\u0131n tablosu tek renkli de\u011fildir ve onu adil bi\u00e7imde okumak bu \u00e7ok renklili\u011fi g\u00f6rmeyi gerektirmektedir. Kutay 2001’de verdi\u011fi bir biyografik s\u00f6yle\u015fide ailesinin K\u00fcrd k\u00f6kenlerinden a\u00e7\u0131k\u00e7a s\u00f6z etmi\u015ftir. Ancak ayn\u0131 s\u00f6yle\u015fide kendisini ailesinden ba\u011f\u0131ms\u0131z, kendi kendini yeti\u015ftirmi\u015f biri olarak sunmu\u015f, babas\u0131n\u0131 erken kaybetmesine ra\u011fmen hi\u00e7bir zaman yetim hissetmedi\u011fini, \u00e7\u00fcnk\u00fc Ankara’daki T\u00fcrk politikac\u0131lar\u0131, gazetecileri ve ayd\u0131nlar\u0131 taraf\u0131ndan “evlat edinildi\u011fini”<\/em><\/strong> s\u00f6ylemi\u015ftir.<\/p>\n

Bu metafor, Kutay’\u0131n kendi hayat\u0131n\u0131 nas\u0131l anlamland\u0131rd\u0131\u011f\u0131n\u0131 b\u00fct\u00fcn a\u00e7\u0131kl\u0131\u011f\u0131yla g\u00f6stermektedir. \u00d6len bir K\u00fcrd baban\u0131n yerini yeni bir siyasi aile alm\u0131\u015f, kan ba\u011f\u0131 yerine Cumhuriyet’e ba\u011fl\u0131l\u0131k ge\u00e7mi\u015ftir.<\/p>\n

Kutay 1951’de Musa Anter’le tan\u0131\u015fm\u0131\u015f, Anter ondan ikinci el bir matbaa sat\u0131n alm\u0131\u015ft\u0131r. K\u00fcrd tarih\u00e7i Rohat Alakom ise Kutay’\u0131n kendi etnik k\u00f6keni konusunda ink\u00e2rc\u0131 bir tutum sergiledi\u011fini yazm\u0131\u015ft\u0131r. Kutay’\u0131n miras\u0131 bug\u00fcn T\u00fcrk milliyet\u00e7i \u00e7evrelerde “milletin haf\u0131zas\u0131”<\/em><\/strong> olarak kutlan\u0131rken K\u00fcrd tarih yaz\u0131m\u0131nda ink\u00e2r\u0131n simgesi olarak an\u0131lmaktad\u0131r. Kutay’\u0131n hik\u00e2yesi bireysel bir ink\u00e2rdan \u00e7ok, k\u00f6kenini anlatmamay\u0131 bir y\u00fckselme ko\u015fulu olarak i\u00e7selle\u015ftirmi\u015f bir ku\u015fa\u011f\u0131n hik\u00e2yesi olarak okunmal\u0131d\u0131r.<\/strong><\/p>\n

Vas\u0131f \u00c7\u0131nar’\u0131n hik\u00e2yesi Kutay’\u0131nkiyle pek \u00e7ok noktada kesi\u015fmektedir. \u00c7\u0131nar, Bedirxan Bey’in karde\u015fi Salih Bey’in torunudur ve 1890’lar\u0131n ilk yar\u0131s\u0131nda, b\u00fcy\u00fck olas\u0131l\u0131kla Girit’te do\u011fmu\u015ftur. Babas\u0131 ve dedesi Bedirxan Bey’le birlikte Girit s\u00fcrg\u00fcn\u00fcne gitmi\u015ftir.<\/p>\n

\u0130zmir \u0130dadisi’ni 1910’da bitirmi\u015f, akrabalar\u0131 Celadet ve Kamuran’la ayn\u0131 y\u0131llarda Dar\u00fclf\u00fcnun’da hukuk okumu\u015f, \u00fc\u00e7\u00fcnc\u00fc y\u0131l\u0131nda ayr\u0131l\u0131p \u0130zmir’e \u00f6\u011fretmen olarak d\u00f6nm\u00fc\u015ft\u00fcr. \u00d6\u011frencileri aras\u0131nda Adnan Menderes de bulunmaktad\u0131r. \u0130zmir’de \u00f6m\u00fcr boyu dostu ve yol arkada\u015f\u0131 olacak Mustafa Necati ile tan\u0131\u015fm\u0131\u015f,<\/p>\n

1915’te onunla birlikte beden e\u011fitimine \u00f6zel \u00f6nem veren bir okul kurmu\u015f, yerel dini \u00e7evrelerin muhalefetine ra\u011fmen \u0130zmir T\u00fcrk Oca\u011f\u0131’n\u0131n a\u00e7\u0131lmas\u0131nda rol oynam\u0131\u015ft\u0131r. Celal Bayar, K\u00e2z\u0131m \u00d6zalp ve S\u00fcleyman Ferit Eczac\u0131ba\u015f\u0131’n\u0131n da i\u00e7inde bulundu\u011fu bu \u00e7evre, Henning’in dikkat \u00e7ekti\u011fi gibi, Kutay’a Ankara’da kap\u0131 a\u00e7an \u00e7evreyle b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00f6rt\u00fc\u015fmektedir. \u0130ki akraban\u0131n Cumhuriyet’e giri\u015fi, ayn\u0131 Bat\u0131 Anadolu milliyet\u00e7i a\u011f\u0131n\u0131n iki ayr\u0131 kap\u0131s\u0131ndan ger\u00e7ekle\u015fmi\u015ftir.<\/strong><\/p>\n

\u00c7\u0131nar’\u0131n 1919’daki konumu, Bedirxan ailesinin yollar\u0131n\u0131n nas\u0131l ayr\u0131ld\u0131\u011f\u0131n\u0131 en keskin bi\u00e7imde g\u00f6stermektedir. Yunan i\u015fgali s\u0131ras\u0131nda Bal\u0131kesir’de bulunan \u00c7\u0131nar, Mustafa Necati ile birlikte Kas\u0131m 1919’da “Hareket-i Milliyenin Hadim ve M\u00fcrevvici”<\/em><\/strong> alt ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan \u0130zmir’e Do\u011fru<\/strong> gazetesini \u00e7\u0131karm\u0131\u015f, i\u015fgal kuvvetlerince yasaklanan bu gazetede Damat Ferid h\u00fck\u00fcmetiyle b\u00fct\u00fcn ba\u011flar\u0131n kopar\u0131lmas\u0131n\u0131 savunmu\u015ftur.<\/p>\n

Ayn\u0131 aylarda Em\u00een Al\u00ee Bedirxan ve o\u011fullar\u0131 ile Halil Bey Bedirxan, \u0130stanbul’daki bu h\u00fck\u00fcmetin \u00e7evresinde bulunmakta, Celadet ve Kamuran ise \u0130ngiliz subay\u0131 Binba\u015f\u0131 Noel’le birlikte Anadolu’yu dola\u015fmaktad\u0131r.<\/p>\n

1920’de \u0130stanbul’da toplanan Bedirxan aile toplant\u0131lar\u0131n\u0131n tutanaklar\u0131nda Vas\u0131f \u00c7\u0131nar’\u0131n ve karde\u015fi Esat’\u0131n ad\u0131na rastlanmamaktad\u0131r. Henning, \u00c7\u0131nar’\u0131n tercihini a\u00e7\u0131klarken ihtiyatl\u0131 davranmakta ve iki etkene i\u015faret etmektedir: \u0130zmir’deki yak\u0131n dost \u00e7evresinden kopmak istememesi ve Yunan ordusuyla ya\u015fanan \u015fiddetli kar\u015f\u0131la\u015fman\u0131n “biz”<\/em><\/strong> ile “onlar”<\/em><\/strong> aras\u0131ndaki \u00e7izgiyi ba\u015fka bir yerden \u00e7izmeye zorlamas\u0131. Kimli\u011fin hangi \u00e7izgi \u00fczerinden kurulaca\u011f\u0131n\u0131 belirleyen \u015fey, \u00e7o\u011fu zaman soya\u011fac\u0131ndan \u00e7ok, insan\u0131n sava\u015f\u0131 nerede ve kimin yan\u0131nda ya\u015fad\u0131\u011f\u0131d\u0131r.<\/strong><\/p>\n

\u00c7\u0131nar’\u0131n Cumhuriyet’teki kariyeri bu tercihin en u\u00e7 sonucunu ortaya koymaktad\u0131r. Temmuz 1923’te Saruhan mebusu se\u00e7ilmi\u015f, k\u0131sa bir s\u00fcre \u0130stiklal Mahkemesi’nde savc\u0131l\u0131k yapm\u0131\u015f ve 3 Mart 1924’te kabul edilen Tevhid-i Tedrisat Kanunu<\/strong>‘nun teklif sahibi olmu\u015ftur.<\/p>\n

Hilafetin kald\u0131r\u0131ld\u0131\u011f\u0131 g\u00fcn kabul edilen bu kanunla b\u00fct\u00fcn \u00f6\u011fretim kurumlar\u0131 tek bir Maarif Vek\u00e2leti’ne ba\u011flanm\u0131\u015f, ard\u0131ndan Maarif Vekili s\u0131fat\u0131yla \u00c7\u0131nar’\u0131n yay\u0131mlad\u0131\u011f\u0131 genelgeyle medreseler kapat\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Kurdistan’da medreselerin y\u00fczy\u0131llar boyunca K\u00fcrd\u00e7e yaz\u0131l\u0131 k\u00fclt\u00fcr\u00fcn, Ehmed\u00ea Xan\u00ee’nin ve Melay\u00ea Ciz\u00eer\u00ee’nin eserlerinin okunup aktar\u0131ld\u0131\u011f\u0131 ba\u015fl\u0131ca kurumlar oldu\u011fu d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, bu kanunun K\u00fcrd k\u00fclt\u00fcrel hayat\u0131 i\u00e7in ta\u015f\u0131d\u0131\u011f\u0131 anlam a\u00e7\u0131kt\u0131r.<\/p>\n

\u00c7\u0131nar, Kas\u0131m 1924’te muhafazak\u00e2r \u00e7evrelerin ele\u015ftirisi alt\u0131nda g\u00f6revinden ayr\u0131lm\u0131\u015f, Prag, Budape\u015fte ve Moskova’da el\u00e7ilik yapm\u0131\u015f, 1929’da Mustafa Necati’nin \u00f6l\u00fcm\u00fc \u00fczerine k\u0131sa bir s\u00fcre yeniden Maarif Vekili olmu\u015f, Roma’dan sonra yeniden Moskova’ya atanm\u0131\u015f ve Haziran 1935’te orada \u00f6lm\u00fc\u015ft\u00fcr. D\u0131\u015fi\u015fleri Bakan\u0131 Tevfik R\u00fc\u015ft\u00fc Aras cenazesinde onu “tam bir ink\u0131lap \u00e7ocu\u011fu”<\/em><\/strong> olarak anm\u0131\u015ft\u0131r.<\/p>\n

Bu kar\u015f\u0131tl\u0131\u011f\u0131n i\u00e7inde g\u00f6zden ka\u00e7mamas\u0131 gereken bir benzerlik vard\u0131r. Vas\u0131f \u00c7\u0131nar ile Celadet Al\u00ee Bedirxan ayn\u0131 ku\u015fa\u011f\u0131n, ayn\u0131 okullar\u0131n ve ayn\u0131 modernle\u015fme da\u011farc\u0131\u011f\u0131n\u0131n \u00e7ocuklar\u0131d\u0131r. Her ikisi de laik, Latin harflerine dayal\u0131, dili ve e\u011fitimi ulusun omurgas\u0131 sayan bir program\u0131n i\u00e7inden konu\u015fmaktad\u0131r. \u00c7\u0131nar bu program\u0131 T\u00fcrk ulusu i\u00e7in devlet g\u00fcc\u00fcyle uygulam\u0131\u015f, Celadet ise ayn\u0131 program\u0131 devletsiz bir ulus i\u00e7in, s\u00fcrg\u00fcnde ve kendi imk\u00e2nlar\u0131yla,<\/p>\n

1932’de \u015eam’da yay\u0131mlamaya ba\u015flad\u0131\u011f\u0131 Hawar<\/em><\/strong> ile K\u00fcrd\u00e7e i\u00e7in kurmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Aralar\u0131ndaki fark ara\u00e7larda ya da zihniyette de\u011fil, bu ara\u00e7lar\u0131n hangi ulus ad\u0131na ve hangi g\u00fc\u00e7le kullan\u0131ld\u0131\u011f\u0131ndad\u0131r.<\/strong> Bu benzerlik, Henning’in kimli\u011fi se\u00e7im olarak okuyan yakla\u015f\u0131m\u0131n\u0131n s\u0131n\u0131r\u0131n\u0131 da g\u00f6stermektedir. Se\u00e7enekler bi\u00e7im bak\u0131m\u0131ndan ayn\u0131 olsa bile, birinin arkas\u0131nda bir devlet, \u00f6tekinin arkas\u0131nda ise s\u00fcrg\u00fcn ve vatans\u0131zl\u0131k durmaktad\u0131r.<\/p>\n

Ayn\u0131 ailenin bir kolu K\u00fcrd\u00e7eyi Latin harfleriyle yaz\u0131ya ge\u00e7irirken \u00f6teki kolunun b\u00fct\u00fcn \u00f6\u011fretimi tek bir T\u00fcrk\u00e7e m\u00fcfredatta birle\u015ftiren kanunu teklif etmesi, imparatorluk sonras\u0131 d\u00fcnyada ayn\u0131 modernle\u015fme dilinin iki ulus i\u00e7in iki ayr\u0131 kader yazd\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.<\/em><\/strong><\/p>\n

Vas\u0131f \u00c7\u0131nar’\u0131n \u00f6l\u00fcm\u00fcnden sonra nas\u0131l hat\u0131rland\u0131\u011f\u0131, uyumun bedelini en a\u00e7\u0131k bi\u00e7imde ortaya koymaktad\u0131r. T\u00fcrk E\u011fitim Derne\u011fi Ekim 1999’da onun ad\u0131na bir anma toplant\u0131s\u0131 d\u00fczenlemi\u015ftir. Henning’in ayr\u0131nt\u0131l\u0131 \u00e7\u00f6z\u00fcmlemesine g\u00f6re toplant\u0131 Atat\u00fcrk i\u00e7in sayg\u0131 duru\u015fuyla a\u00e7\u0131lm\u0131\u015f, ard\u0131ndan derne\u011fin b\u00fct\u00fcn kat\u0131l\u0131mc\u0131lar\u0131n zaten bildi\u011fi kurulu\u015f hik\u00e2yesi anlat\u0131lm\u0131\u015ft\u0131r. Bu anlat\u0131n\u0131n amac\u0131 bilgi vermek de\u011fil, ortak kimli\u011fi teyit etmektir.<\/p>\n

\u00c7\u0131nar’\u0131n kariyerini kronolojik olarak s\u0131ralayan a\u00e7\u0131l\u0131\u015f biyografisinde aile k\u00f6kenine hi\u00e7 de\u011finilmemi\u015ftir. \u0130lk oturumu a\u00e7an tarih\u00e7i Zeki Ar\u0131kan, Henning’in “odadaki fil”<\/em><\/strong> diye niteledi\u011fi Osmanl\u0131-K\u00fcrd aile ge\u00e7mi\u015fine ancak \u00c7\u0131nar’\u0131 kararl\u0131 bir Cumhuriyet\u00e7i olarak tan\u0131mlad\u0131ktan sonra de\u011finmi\u015f, onun “hi\u00e7bir zaman dar, etnik bir \u0131rk\u00e7\u0131l\u0131k pe\u015finde gitmedi\u011fini”<\/em><\/strong> vurgulam\u0131\u015f ve \u00c7\u0131nar’\u0131n sadakatinden ku\u015fku duyanlara, onu son anda Mustafa Kemal’in saf\u0131na ge\u00e7en bir f\u0131rsat\u00e7\u0131 sayanlara kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

T\u00fclay Alim Baran’\u0131n otuz iki sayfal\u0131k “Vas\u0131f \u00c7\u0131nar Kimdir?”<\/em><\/strong> b\u00f6l\u00fcm\u00fc ise \u00c7\u0131nar’\u0131n anne ve babas\u0131n\u0131 tek bir c\u00fcmlede anmakla yetinmi\u015ftir. Burada k\u00f6ken bir gizli bilgi de\u011fil, bilinen ama s\u00f6ylendi\u011finde savunma gerektiren bir kusur gibi ele al\u0131nmaktad\u0131r.<\/strong><\/p>\n

K\u00fcrd tarih yaz\u0131m\u0131 ise \u00c7\u0131nar kar\u015f\u0131s\u0131nda farkl\u0131 ama yap\u0131sal olarak benzer bir sessizli\u011fi tercih etmi\u015ftir.<\/p>\n

Malmisan\u00eej, Bedirxan ailesi \u00fczerine haz\u0131rlad\u0131\u011f\u0131 ayr\u0131nt\u0131l\u0131 derlemesinde, Mehmed Uzun’a dayanarak, \u00c7\u0131nar’\u0131n “K\u00fcrdlere ihanet edip Kemalistlere hizmet etti\u011fi i\u00e7in”<\/em><\/strong> ailenin karar\u0131yla evlatl\u0131ktan at\u0131ld\u0131\u011f\u0131n\u0131n s\u00f6ylendi\u011fini aktarm\u0131\u015f, ancak bu karar\u0131n yaz\u0131l\u0131 bir kan\u0131t\u0131na rastlamad\u0131\u011f\u0131n\u0131 da d\u00fcr\u00fcst\u00e7e belirtmi\u015ftir. Bu durumda Vas\u0131f \u00c7\u0131nar, iki ulusal tarih yaz\u0131m\u0131n\u0131n ortak k\u00f6r noktas\u0131nda durmaktad\u0131r. T\u00fcrk tarih yaz\u0131m\u0131 onu ailesinden ay\u0131rarak, K\u00fcrd tarih yaz\u0131m\u0131 ise ailesinden \u00e7\u0131kararak hat\u0131rlamaktad\u0131r. Her iki anlat\u0131 da onu b\u00fct\u00fcn\u00fcyle hat\u0131rlamaya de\u011fil, kendi ulusal s\u0131n\u0131rlar\u0131n\u0131n i\u00e7ine s\u0131\u011facak bi\u00e7imde k\u0131rparak hat\u0131rlamaya y\u00f6nelmektedir.<\/strong> Bu k\u0131rpma, ki\u015fileri ihanet ile sadakat aras\u0131ndaki ikili bir \u015femaya yerle\u015ftirmeyi kolayla\u015ft\u0131rmakta, ama imparatorluktan ulus devlete ge\u00e7i\u015fin ger\u00e7ek karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcnmez k\u0131lmaktad\u0131r.<\/p>\n

1999’daki anma toplant\u0131s\u0131n\u0131n en dikkat \u00e7ekici ayr\u0131nt\u0131s\u0131 ise toplant\u0131 tutanaklar\u0131n\u0131n dinleyiciler aras\u0131nda sayd\u0131\u011f\u0131 adlard\u0131r. \u00c7\u0131nar’\u0131n k\u0131z karde\u015fi \u0130smet’in torunu olan i\u015f insan\u0131 Orhun K\u00f6stem an\u0131lar\u0131n\u0131 anlat\u0131rken, dinleyiciler aras\u0131ndaki akrabalar da s\u00f6z alarak ona e\u015flik etmi\u015ftir. Bunlar\u0131n aras\u0131nda \u00c7\u0131nar’\u0131n ye\u011feni ve haf\u0131zas\u0131n\u0131n bek\u00e7isi Neriman Selgin ile tarih\u00e7i Cemal Kutay da bulunmaktad\u0131r.<\/p>\n

Kamusal konu\u015fmalarda ad\u0131 an\u0131lmayan Bedirxan soyu, salonun kendisinde, akrabalar\u0131n birbirini tan\u0131yan ve birbirinin an\u0131s\u0131n\u0131 ta\u015f\u0131yan varl\u0131\u011f\u0131nda ya\u015famaktad\u0131r. Ayn\u0131 s\u00fcreklilik Kad\u0131k\u00f6y’\u00fcn sokaklar\u0131nda da g\u00f6r\u00fclmektedir.<\/p>\n

Kutay’\u0131n 1946’da sat\u0131n ald\u0131\u011f\u0131 Bahariye’deki ah\u015fap k\u00f6\u015fk, Henning’in aktard\u0131\u011f\u0131na g\u00f6re Evdirrehman Bedirxan’\u0131n ailesinin, Ali \u015eamil Pa\u015fa’n\u0131n torunlar\u0131n\u0131n ve M\u00fcveddet G\u00f6nensay’\u0131n ya\u015fad\u0131\u011f\u0131 bir mahalledeydi. Kamusal anlat\u0131dan \u00e7\u0131kar\u0131lan aile, mahallelerde, evliliklerde, miras kalan defterlerde ve anma salonlar\u0131nda sessizce varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.<\/strong><\/p>\n

Meziyet \u00c7\u0131nar’\u0131n hayat\u0131 bu sessiz s\u00fcreklili\u011fin en a\u00e7\u0131k \u00f6rne\u011fidir. Em\u00een Al\u00ee Bedirxan’\u0131n k\u0131z\u0131 ve S\u00fcreyya, Celadet ve Kamuran’\u0131n k\u0131z karde\u015fi olan Meziyet, \u0130stanbul’da ve Kahire’de b\u00fcy\u00fcm\u00fc\u015f, Cumhuriyet d\u00f6neminde \u00f6\u011fretmenlik yapm\u0131\u015f ve 1986’da \u00f6lm\u00fc\u015ft\u00fcr. Henning’in bulgular\u0131na g\u00f6re altm\u0131\u015fl\u0131 ya\u015flar\u0131nda, 1967’de Turhan Feyzio\u011flu \u00f6nderli\u011finde CHP’den ayr\u0131lanlar\u0131n kurdu\u011fu, program\u0131nda Kemalizmin ilkelerine do\u011frudan dayanan laik ve milliyet\u00e7i G\u00fcven Partisi’ne kat\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Henning burada bir d\u00fczeltme de yapmaktad\u0131r. Meziyet \u00c7\u0131nar’\u0131n baz\u0131 kaynaklarda partinin kad\u0131n kollar\u0131n\u0131n ba\u015fkan\u0131 olarak an\u0131lmas\u0131na kar\u015f\u0131n, partinin ilk kurultay\u0131nda bu g\u00f6reve ba\u015fka birinin se\u00e7ildi\u011fi bilinmektedir. Meziyet b\u00fcy\u00fck olas\u0131l\u0131kla partinin \u0130stanbul’daki yerel kad\u0131n kolunun ba\u015f\u0131nda bulunmu\u015f, parti taban\u0131nda “Meziyet Abla”<\/em><\/strong> olarak tan\u0131nm\u0131\u015ft\u0131r. Bu d\u00fczeltme \u00f6nemlidir, \u00e7\u00fcnk\u00fc onu ne Kemalist rejimin \u00f6nde gelen bir siyaset\u00e7isi ne de rejimin i\u00e7ine s\u0131zm\u0131\u015f bir K\u00fcrd ulusal militan\u0131 olarak abartmaya izin vermektedir.<\/p>\n

Ayn\u0131 y\u0131llarda Meziyet \u00c7\u0131nar, Suriye’deki Celadet ile ve Paris’teki Kamuran ile d\u00fczenli ba\u011f kurmu\u015ftur. Kamuran ile her ay telefonla g\u00f6r\u00fc\u015fm\u00fc\u015f, bu g\u00f6r\u00fc\u015fmeler arac\u0131l\u0131\u011f\u0131yla \u0130stanbul’daki K\u00fcrd ayd\u0131nlar\u0131n\u0131 ve \u00f6\u011frencilerini a\u011fabeyiyle bulu\u015fturmu\u015ftur.<\/p>\n

Orhan Miro\u011flu’nun aktard\u0131\u011f\u0131na g\u00f6re Rojhelat’\u0131n sonraki \u00f6nderlerinden Ebdulrehman Qasimlo, Kamuran’la ba\u011flant\u0131s\u0131n\u0131 onun arac\u0131l\u0131\u011f\u0131yla kurmu\u015f ve bu ba\u011flant\u0131 sayesinde Paris’te burs alm\u0131\u015ft\u0131r.<\/p>\n

Musa Anter, \u015ei\u015fli’de Rum Mezarl\u0131\u011f\u0131’n\u0131n yak\u0131n\u0131ndaki evini kendi ku\u015fa\u011f\u0131ndaki K\u00fcrd ayd\u0131nlar\u0131 i\u00e7in bir “ziyaretg\u00e2h”<\/em><\/strong>, bir “k\u00fclt\u00fcr ve hat\u0131ra merkezi”<\/em><\/strong> olarak anm\u0131\u015ft\u0131r. G\u00fcven Partisi’nden arkada\u015f\u0131 Yurdanur Serhat ise m\u00fcstakbel e\u015fi, K\u00fcrd avukat ve siyaset\u00e7i Medet Serhat ile ilk kez Meziyet’in evindeki bir ak\u015fam yeme\u011finde tan\u0131\u015ft\u0131\u011f\u0131n\u0131 anlatmaktad\u0131r. Bir Kemalist partinin yerel kad\u0131n kolunu y\u00f6neten bir kad\u0131n\u0131n evi, ayn\u0131 zamanda K\u00fcrd ulusal hareketinin \u0130stanbul’daki gayri resmi bulu\u015fma yerlerinden biri olmu\u015ftur.<\/strong><\/p>\n

Henning, Meziyet \u00c7\u0131nar \u00f6rne\u011fini aile \u00fcyelerinin \u00e7eli\u015fkiyle birlikte ya\u015fayabildi\u011finin kan\u0131t\u0131 olarak sunmaktad\u0131r ve bu tespit yerindedir. Ancak bu \u00e7eli\u015fkinin hangi alanlara b\u00f6l\u00fcnd\u00fc\u011f\u00fcne dikkat etmek gerekmektedir. Meziyet \u00c7\u0131nar’\u0131n Kemalist kimli\u011fi kamusal alanda, parti kurultaylar\u0131nda ve yerel te\u015fkilatta, K\u00fcrd aidiyeti ise \u00f6zel alanda, telefon g\u00f6r\u00fc\u015fmelerinde, ak\u015fam yemeklerinde ve evinin salonunda ya\u015fanmaktad\u0131r. Bu i\u015f b\u00f6l\u00fcm\u00fc kendili\u011finden ortaya \u00e7\u0131kmam\u0131\u015ft\u0131r.<\/p>\n

K\u00fcrd\u00e7enin kamusal alandan d\u0131\u015fland\u0131\u011f\u0131, K\u00fcrd kimli\u011finin siyasi ifadesinin yarg\u0131land\u0131\u011f\u0131 bir d\u00fczende K\u00fcrdl\u00fck, ancak evin kap\u0131s\u0131ndan i\u00e7eri \u00e7ekilerek s\u00fcrd\u00fcr\u00fclebilmi\u015ftir. Bu nedenle \u00e7eli\u015fkiyle birlikte ya\u015famak, bireysel bir esneklik kadar, K\u00fcrd aidiyetini \u00f6zel alana hapseden bir rejimin dayatt\u0131\u011f\u0131 bir ya\u015fama bi\u00e7imidir.<\/strong><\/p>\n

Bu \u00fc\u00e7 hayat birlikte d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde Henning’in itiraz\u0131n\u0131n hem g\u00fc\u00e7l\u00fc hem de eksik yanlar\u0131 ortaya \u00e7\u0131kmaktad\u0131r. G\u00fc\u00e7l\u00fc yan\u0131, Cumhuriyet’in i\u00e7indeki Bedirxanlar\u0131 edilgen kurbanlar olarak g\u00f6ren anlat\u0131y\u0131 d\u00fczeltmesidir.<\/p>\n

Kutay, \u00c7\u0131nar karde\u015fler ve Meziyet \u00c7\u0131nar, imparatorluktan devrald\u0131klar\u0131 e\u011fitim, himaye ve evlilik a\u011flar\u0131n\u0131 ustaca kullanarak yeni rejimde yer edinmi\u015f, hatta onun kurucu kadrolar\u0131na kat\u0131lm\u0131\u015flard\u0131r. Eksik yan\u0131 ise bu yer edinmenin kar\u015f\u0131l\u0131\u011f\u0131nda neyin istendi\u011fini yeterince adland\u0131rmamas\u0131d\u0131r.<\/p>\n

Hi\u00e7bir yasa Kutay’a ailesinin K\u00fcrd oldu\u011funu yazmay\u0131 yasaklamam\u0131\u015ft\u0131r, hi\u00e7bir genelge T\u00fcrk E\u011fitim Derne\u011fi’ne \u00c7\u0131nar’\u0131n ailesini anmamas\u0131n\u0131 emretmemi\u015ftir. Ama Kutay’\u0131n biyografisinde, \u00c7\u0131nar’\u0131n anmalar\u0131nda ve Baran’\u0131n kitab\u0131nda ayn\u0131 sessizlik tekrar tekrar ortaya \u00e7\u0131kmaktad\u0131r. Bu tekrar, sessizli\u011fin ki\u015fisel bir tercih olmaktan \u00e7ok, Cumhuriyet’e kabul edilmenin yaz\u0131l\u0131 olmayan bir ko\u015fulu oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcrmektedir.<\/strong> K\u00fcrd tarih yaz\u0131m\u0131n\u0131n “asimilasyon bask\u0131s\u0131”<\/em><\/strong> dedi\u011fi \u015fey, belki de tam olarak budur: zorla de\u011fil, \u00f6d\u00fcllendirilerek ger\u00e7ekle\u015fen bir unutma.<\/p>\n

Bu sonucu, Celadet ve Kamuran’\u0131n yoluyla yan yana koymak gerekmektedir. Ulusal hareketi se\u00e7en iki karde\u015f vatanlar\u0131ndan uzakta, \u015eam’da ve Paris’te, devletsiz ve \u00e7o\u011fu zaman maddi s\u0131k\u0131nt\u0131 i\u00e7inde ya\u015fam\u0131\u015f, ama K\u00fcrdl\u00fcklerini kamusal olarak, dergi sayfalar\u0131nda, dilbilgisi kitaplar\u0131nda ve \u00fcniversite k\u00fcrs\u00fcs\u00fcnde ifade edebilmi\u015flerdir.<\/p>\n

Cumhuriyet’i se\u00e7en akrabalar\u0131 ise vatanlar\u0131na daha yak\u0131n, makam ve g\u00fcvence i\u00e7inde ya\u015fam\u0131\u015f, ama k\u00f6kenlerini kamusal hayat\u0131n d\u0131\u015f\u0131nda tutmak zorunda kalm\u0131\u015flard\u0131r. \u0130ki yol aras\u0131ndaki se\u00e7im, K\u00fcrdl\u00fc\u011f\u00fcn kamusal olarak ya\u015fanabilece\u011fi bir s\u00fcrg\u00fcn ile K\u00fcrdl\u00fc\u011f\u00fcn yaln\u0131zca \u00f6zel alanda ya\u015fanabilece\u011fi bir vatan aras\u0131ndaki se\u00e7imdir.<\/strong><\/p>\n

Bu se\u00e7eneklerin ikisi de Bedirxanlar\u0131n kendi yapt\u0131klar\u0131 bir d\u00fczenin de\u011fil, Kurdistan’\u0131 b\u00f6len ve K\u00fcrd kimli\u011fine kamusal alanda yer tan\u0131mayan devletlerin belirledi\u011fi bir d\u00fczenin \u00fcr\u00fcn\u00fcd\u00fcr. Bu nedenle Cumhuriyet’in i\u00e7indeki Bedirxanlar\u0131 yarg\u0131lamak yerine, onlar\u0131 bu se\u00e7imlere iten yap\u0131y\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lmak, K\u00fcrd tarih yaz\u0131m\u0131 i\u00e7in daha verimli bir yol olarak g\u00f6r\u00fcnmektedir.<\/p>\n

Cemal Kutay’\u0131n resmi tarih yaz\u0131m\u0131ndaki rol\u00fc ise bu adil okuman\u0131n i\u00e7inde ayr\u0131ca ele\u015ftirilmeyi hak etmektedir. Kutay’\u0131n k\u00f6kenini kamusal hayatta anlatmamas\u0131, Cumhuriyet’in yaratt\u0131\u011f\u0131 bask\u0131 ortam\u0131 i\u00e7inde anla\u015f\u0131labilir bir tercih olarak okunabilir. Ama Kutay yaln\u0131zca kendi k\u00f6keni hakk\u0131nda susan bir birey de\u011fil, milyonlarca okura ula\u015fan bir tarih\u00e7idir.<\/p>\n

Bedirxan Bey’in direni\u015fini bir sadakat hik\u00e2yesine \u00e7eviren, Kurdistan’a dair devlet belgelerini ar\u015fivinde tutan ama bu belgelerin anlatt\u0131\u011f\u0131 tarihi yazmayan bir tarih\u00e7inin sessizli\u011fi, ki\u015fisel bir sessizlik olmaktan \u00e7\u0131k\u0131p kamusal bir anlat\u0131n\u0131n par\u00e7as\u0131 h\u00e2line gelmektedir. Bireyin susma hakk\u0131 ile tarih\u00e7inin anlatma y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc aras\u0131ndaki bu gerilim, Kutay’\u0131 Cumhuriyet’in i\u00e7indeki \u00f6teki Bedirxanlardan ay\u0131ran as\u0131l noktad\u0131r.<\/strong><\/p>\n

Cemal Kutay’\u0131n Ankara’n\u0131n evlat edindi\u011fi yetim, Vas\u0131f \u00c7\u0131nar’\u0131n ink\u0131lab\u0131n \u00e7ocu\u011fu, Meziyet \u00c7\u0131nar’\u0131n ise Kemalist parti te\u015fkilat\u0131 ile K\u00fcrd ayd\u0131nlar\u0131n\u0131n bulu\u015fma salonu aras\u0131nda ya\u015fayan bir kad\u0131n olarak hat\u0131rlanmas\u0131, ayn\u0131 ailenin Cumhuriyet i\u00e7indeki \u00fc\u00e7 farkl\u0131 yerle\u015fme bi\u00e7imini g\u00f6stermektedir. \u00dc\u00e7\u00fcnde de aile, kamusal anlat\u0131dan \u00e7ekilmi\u015f, ama \u00f6zel hayat\u0131n dokusunda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n

Asimilasyonun yasayla de\u011fil \u00f6d\u00fclle, uyumun koparak de\u011fil eski a\u011flar\u0131 yeni merkeze ta\u015f\u0131yarak, sessiz s\u00fcreklili\u011fin ise evlerde, evliliklerde ve anma salonlar\u0131nda i\u015fledi\u011fi g\u00f6r\u00fcld\u00fc\u011f\u00fcnde, Bedirxan akrabal\u0131k a\u011f\u0131n\u0131n Cumhuriyet i\u00e7indeki hik\u00e2yesi, resmi tarih yaz\u0131m\u0131n\u0131n K\u00fcrdleri nas\u0131l unutturdu\u011funun ve bu unutman\u0131n hi\u00e7bir zaman tamamlanamad\u0131\u011f\u0131n\u0131n hik\u00e2yesi olarak okunabilir.<\/em><\/strong><\/p>\n

H\u00fcsamettin TURAN<\/em><\/strong><\/p>\n

Kaynak\u00e7a<\/h2>\n

Alakom, R. (1998). Eski \u0130stanbul K\u00fcrdleri.<\/p>\n

Anter, M. (1991). Hat\u0131ralar\u0131m.<\/p>\n

Baran, T. A. (2001). Vas\u0131f \u00c7\u0131nar ve \u0130zmir’e Do\u011fru Gazetesi Yaz\u0131lar\u0131.<\/p>\n

\u00c7etin, M. (2005). Kart-Kurt Sesleri.<\/p>\n

Henning, B. (2018). \u0130mparatorluk ve \u0130mparatorluk Sonras\u0131 Ba\u011flamlarda Osmanl\u0131-K\u00fcrd Bedirxan Ailesinin Tarihine Dair Anlat\u0131lar.<\/p>\n

Kavcar, C. (1999). Vas\u0131f \u00c7\u0131nar: Ya\u015fam\u0131 ve Hizmetleri.<\/p>\n

Kutay, C. (1998). Atat\u00fcrk’\u00fcn Beraberinde G\u00f6t\u00fcrd\u00fc\u011f\u00fc Hasret: T\u00fcrk\u00e7e \u0130badet.<\/p>\n

Kuya\u015f, \u00d6. (2009). Dedem Tarih\u00e7i Yazar Cemal Kutay: Tarihi Canland\u0131ran Adam.<\/p>\n

Malmisan\u00eej. (1994). Cizira Botanl\u0131 Bedirhaniler ve Bedirhani Ailesi Derne\u011fi’nin Tutanaklar\u0131.<\/p>\n

Miro\u011flu, O. (2013). \u0130stanbul’dan Viyana’ya Uzanan Bir Hayat Hik\u00e2yesi: Abdurrahman Qasimlo.<\/p>\n","protected":false},"excerpt":{"rendered":"

Bedirxan ailesinin 20. y\u00fczy\u0131ldaki hik\u00e2yesi, K\u00fcrd ulusal haf\u0131zas\u0131nda \u00e7o\u011funlukla s\u00fcrg\u00fcnde yaz\u0131lm\u0131\u015f bir hik\u00e2ye olarak hat\u0131rlanmaktad\u0131r. Celadet Al\u00ee Bedirxan’\u0131n \u015eam’da \u00e7\u0131kard\u0131\u011f\u0131 Hawar dergisi, Kamuran Al\u00ee Bedirxan’\u0131n Paris’te s\u00fcrd\u00fcrd\u00fc\u011f\u00fc dil ve k\u00fclt\u00fcr \u00e7al\u0131\u015fmalar\u0131 bu haf\u0131zan\u0131n merkezinde durmaktad\u0131r. Oysa ayn\u0131 aileden pek \u00e7ok ki\u015fi T\u00fcrkiye’de kalm\u0131\u015f, Kemalist Cumhuriyet’in i\u00e7inde milletvekili, bakan, b\u00fcy\u00fckel\u00e7i, \u00f6\u011fretmen ve tarih\u00e7i olarak yer edinmi\u015ftir. […]<\/p>\n","protected":false},"author":2,"featured_media":1039656,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[26],"tags":[31],"class_list":["post-1039655","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-forum","tag-onemli"],"seo_head":"\nCumhuriyetin \u0130\u00e7indeki Bedirxanlar: Uyum, Sessizlik ve S\u00fcreklilik - Darka Mazi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/darkamazi.site\/archives\/1039655\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Cumhuriyetin \u0130\u00e7indeki Bedirxanlar: Uyum, Sessizlik ve S\u00fcreklilik - Darka Mazi\" \/>\n<meta property=\"og:description\" content=\"Bedirxan ailesinin 20. y\u00fczy\u0131ldaki hik\u00e2yesi, K\u00fcrd ulusal haf\u0131zas\u0131nda \u00e7o\u011funlukla s\u00fcrg\u00fcnde yaz\u0131lm\u0131\u015f bir hik\u00e2ye olarak hat\u0131rlanmaktad\u0131r. Celadet Al\u00ee Bedirxan’\u0131n \u015eam’da \u00e7\u0131kard\u0131\u011f\u0131 Hawar dergisi, Kamuran Al\u00ee Bedirxan’\u0131n Paris’te s\u00fcrd\u00fcrd\u00fc\u011f\u00fc dil ve k\u00fclt\u00fcr \u00e7al\u0131\u015fmalar\u0131 bu haf\u0131zan\u0131n merkezinde durmaktad\u0131r. Oysa ayn\u0131 aileden pek \u00e7ok ki\u015fi T\u00fcrkiye’de kalm\u0131\u015f, Kemalist Cumhuriyet’in i\u00e7inde milletvekili, bakan, b\u00fcy\u00fckel\u00e7i, \u00f6\u011fretmen ve tarih\u00e7i olarak yer edinmi\u015ftir. 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