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Ali \u0130hsan Aksamaz<\/strong><\/p>\n (\u00d6n a\u00e7\u0131klama<\/strong>: Bug\u00fcnk\u00fc misafirim Esat Korkmaz. Esat Korkmaz, \u00fclkemizin ayd\u0131nlar\u0131ndan, bir m\u00fccadele ve edebiyat insan\u0131, benim de dostum. Kendisiyle bir s\u00f6yle\u015fi yapt\u0131m; hayat hik\u00e2yesi, m\u00fccadelesi ve kitaplar\u0131 \u00fczerine konu\u015ftuk. Ali \u0130hsan Aksamaz)<\/p>\n Ali \u0130hsan Aksamaz<\/strong>: Siz de uygun g\u00f6r\u00fcrseniz, k\u0131saca okuyucular\u0131m\u0131za kendinizi tan\u0131t\u0131r m\u0131s\u0131n\u0131z? Nerelisiniz? Nerede do\u011fdunuz? Hangi okullarda, nerede \u00f6\u011frenim g\u00f6rd\u00fcn\u00fcz? Mesle\u011finiz nedir? Hangi y\u00f6relerde g\u00f6rev yapt\u0131n\u0131z? Yay\u0131nc\u0131l\u0131k faaliyetlerine ilk ne zaman ba\u015flad\u0131n\u0131z? \u00c7ocuklar\u0131n\u0131z, torunlar\u0131n\u0131z var m\u0131? T\u00fcrk\u00e7e d\u0131\u015f\u0131nda hangi dilleri biliyorsunuz?<\/p>\n Esat Korkmaz<\/strong>: Te\u015fekk\u00fcr ederim yolda\u015f. Ben, Manisa\/ Demirci il\u00e7esinin G\u00f6me\u00e7ler k\u00f6y\u00fcnde do\u011fdum; 1946 do\u011fumluyum. \u0130lk ve ortaokulu Demirci\u2019de, liseyi Manisa\u2019da okudum. 1965-1966 y\u0131l\u0131nda \u0130.\u00dc. Orman Fak\u00fcltesi\u2019ne girdim; devrimci \u00e7al\u0131\u015fmalar\u0131m nedeniyle ikinci s\u0131n\u0131fta okulu b\u0131rakt\u0131m, politik \u00e7al\u0131\u015fmalar\u0131m beni cezaevine ta\u015f\u0131d\u0131. 1974 Aff\u0131 ile d\u0131\u015far\u0131 \u00e7\u0131kt\u0131m; T\u00fcrkiye Sosyalist \u0130\u015f\u00e7i Partisi\u2019nde (TS\u0130P) Zeytinburnu il\u00e7e ba\u015fkanl\u0131\u011f\u0131 yapt\u0131m ve partinin yay\u0131n organlar\u0131 olan \u0130lke dergisi ve kitle gazetesinde yazarl\u0131k yapt\u0131m.<\/p>\n Bu arada, okulu yar\u0131da b\u0131rakanlar i\u00e7in \u00e7\u0131kan aftan yararlanarak, okuluma kald\u0131\u011f\u0131m yerden devam ettim ve 1976 y\u0131l\u0131nda Orman Y\u00fcksek M\u00fchendisi unvan\u0131yla mezun oldum. Birka\u00e7 y\u0131l Orman Bakanl\u0131\u011f\u0131n\u0131n \u00e7e\u015fitli birimlerinde \u00e7al\u0131\u015ft\u0131ktan sonra, politik g\u00f6r\u00fc\u015flerim nedeniyle meslekten at\u0131ld\u0131m.<\/p>\n O d\u00f6nemde, bana ve benim durumumda olan devrimcilere \u00f6zel \u015firketler bile i\u015f vermiyordu: \u00d6n\u00fcmde tek \u00e7are Ca\u011falo\u011flu vard\u0131; yazma konusunda deneyimim oldu\u011fu i\u00e7in, o d\u00f6nem \u00e7\u0131kar\u0131lmaya ba\u015flanm\u0131\u015f olan Yurt Ansiklopedisine yazar olarak i\u015fe girdim (1980\u2019lerin ba\u015f\u0131).<\/p>\n E\u015fimi 2004 y\u0131l\u0131nda yitirdim; uluslararas\u0131 ili\u015fkiler profes\u00f6r\u00fc olan bir k\u0131z\u0131m var, birlikte oturuyoruz. T\u00fcrk\u00e7e d\u0131\u015f\u0131nda, kendime yetecek kadar \u0130ngilizce ve Frans\u0131zca biliyorum.<\/p>\n Ali \u0130hsan Aksamaz<\/strong>: Yay\u0131nlanm\u0131\u015f bir\u00e7ok kitab\u0131n\u0131z, makaleniz var; bunlar\u0131n bir k\u0131sm\u0131ndan haberim var. Baz\u0131lar\u0131n\u0131 da okudum. Ben kendi alg\u0131lamama g\u00f6re, \u00e7al\u0131\u015fmalar\u0131n\u0131z\u0131 iki d\u00f6nem i\u00e7inde de\u011ferlendirebiliyorum: 1960\u2019lardan 1980\u2019lere, toplumsal m\u00fccadeleye ili\u015fkin olan \u00e7al\u0131\u015fmalar\u0131n\u0131z ile \u015eamanizm, K\u0131z\u0131lba\u015fl\u0131k ve Alevilik ara\u015ft\u0131rmalar\u0131na ili\u015fkin olan \u00e7al\u0131\u015fmalar\u0131n\u0131z\u0131 yapt\u0131\u011f\u0131n\u0131z d\u00f6nem. Bu s\u00f6yle\u015fimizde, size bu iki d\u00f6neme ili\u015fkin sorular sormak istiyorum. Hem 68\u2019lilerin hem de 78\u2019lilerin tan\u0131\u011f\u0131s\u0131n\u0131z. Bu d\u00f6nemlere ili\u015fkin de iki \u00f6nemli \u00e7al\u0131\u015fman\u0131z var: \u201cKafa Tutan G\u00fcnler\/ 68 G\u00fcncesi\u201d ve \u201cKafa Tutan G\u00fcnler- Yer\u00fcst\u00fc\/ Yer alt\u0131 78 G\u00fcncesi\u201d. Bu iki \u00e7al\u0131\u015fman\u0131z\u0131n i\u00e7eri\u011fi hakk\u0131nda k\u0131saca bilgi verebilir misiniz?<\/p>\n Esat Korkmaz<\/strong>: Benim 1960\u2019lar\u0131n ortalar\u0131nda 1980\u2019lerin ortalar\u0131na kadar uzanan d\u00f6nemdeki \u00e7al\u0131\u015fmalar\u0131m, \u00f6zellikle ba\u015flang\u0131\u00e7 y\u0131llar\u0131nda, orman k\u00f6yl\u00fclerini- orman i\u015f\u00e7ilerini, onlar\u0131n sorunlar\u0131n\u0131 kucaklayan, metin-belgesel\/ foto\u011fraf-belgesel i\u00e7erikli u\u011fra\u015flar oldu. Bu \u00e7al\u0131\u015fmalar, arand\u0131\u011f\u0131m d\u00f6nemde (1960\u2019lar\u0131n sonu-1970\u2019lerin ba\u015f\u0131), beni korumak isteyen bir yolda\u015f\u0131m taraf\u0131nda \u00f6nce korumaya al\u0131nm\u0131\u015f, sonra da korktu\u011fu i\u00e7in yak\u0131lm\u0131\u015f, \u00f6\u011frendi\u011fimde \u00e7ok \u00fcz\u00fcld\u00fcm. Yakaland\u0131\u011f\u0131mda, \u00fczerimde \u00e7\u0131kan defterlerde yer alan makale t\u00fcr\u00fc \u00e7al\u0131\u015fmalar\u0131m, polis taraf\u0131ndan al\u0131nd\u0131 ve geri verilmedi.<\/p>\n \u0130kinci d\u00f6neme gelince: FKF (Fikir Kul\u00fcpleri Federasyonu) \/ DEV-GEN\u00c7 (T\u00fcrkiye Devrimci Gen\u00e7lik Federasyonu) ve THKPC (T\u00fcrkiye Halk Kurtulu\u015f Partisi Cephesi) m\u00fccadelelerinin i\u00e7inden geldi\u011fim i\u00e7in, cezaevinden \u00e7\u0131kt\u0131ktan sonra, yolda\u015flar\u0131m ve yak\u0131n \u00e7evrem, ya\u015fad\u0131\u011f\u0131m kavga g\u00fcnlerini yazmam\u0131 istediler. Ben de bu konuda a\u00e7\u0131k\u00e7as\u0131, tek bir kitap \u00e7al\u0131\u015fmas\u0131 yapmaya karar verdim ve \u00e7al\u0131\u015fmam, \u201cKafa Tutan G\u00fcnler \/ 68 G\u00fcncesi\u201d ad\u0131yla 1990\u2019lar\u0131n ba\u015f\u0131nda yay\u0131mland\u0131: Ni\u00e7in tek kitap d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fc a\u00e7\u0131klamal\u0131y\u0131m. \u201868 Hareketi, 1960\u2019lar\u0131n ortalar\u0131ndan 1971 sonuna de\u011fin, halk\u0131n demokratik de\u011ferlerinin- sosyalist de\u011ferlerinin ta\u015f\u0131c\u0131s\u0131 idi, o d\u00f6nemde bizler, ta\u015f\u0131d\u0131\u011f\u0131m\u0131z de\u011ferlerin kuramsal a\u00e7\u0131klamas\u0131n\u0131 belki yapam\u0131yorduk ama ulusal ve uluslararas\u0131 d\u00fczeydeki de\u011fi\u015fim- d\u00f6n\u00fc\u015f\u00fcmle de\u011fi\u015fip- d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcm\u00fcz i\u00e7in, do\u011fruyu sezgi yoluyla yakal\u0131yorduk. M\u00fccadelenin bu tarihsel kesimini \u00f6nemsedi\u011fim i\u00e7in, kitaba ba\u011flam\u0131\u015f oldum.<\/p>\n \u0130lgi g\u00f6r\u00fcnce devam\u0131 geldi: \u201cKafa Tutan G\u00fcnler \/ \u201968 G\u00fcncesi\/ Yer\u00fcst\u00fc-Yer alt\u0131\u201d ad\u0131yla Parti-Cephe Hareketi\u2019nin \u00d6nc\u00fc Sava\u015f\u00e7\u0131 d\u00f6nemini yazd\u0131m. O g\u00fcnlerde \u201978 ile ilgili kitap \u00e7al\u0131\u015fmas\u0131 yoktu: Eksik kalmas\u0131n dedim ve \u201cKafa Tutan G\u00fcnler \/ 78 G\u00fcncesi\/ Yer\u00fcst\u00fc- Yer alt\u0131\u201d kitab\u0131 \u00fcretilmi\u015f oldu. Demos Yay\u0131nlar\u0131 2021\u2019de, bu \u00fc\u00e7 kitab\u0131 birle\u015ftirerek yeni bas\u0131m\u0131n\u0131 yapt\u0131.<\/p>\n Ali \u0130hsan Aksamaz<\/strong>: 1980\u2019lere, \u00f6zellikle Sovyetler Birli\u011fi da\u011f\u0131lana kadar, \u015eamanizm, K\u0131z\u0131lba\u015fl\u0131k ve Alevilik konusunda ara\u015ft\u0131rma ve incelemeler yapmak, kitapla\u015ft\u0131rmak pek ra\u011fbet g\u00f6rm\u00fcyordu, g\u00f6remiyordu. Bu konular, toplumun \u00e7ok \u00f6nemli bir kesimi i\u00e7in bir bilinmezlik i\u00e7indeydi; bug\u00fcnkinden \u00e7ok farkl\u0131yd\u0131. Bu konular\u0131n bilinmezlik i\u00e7inde kalmas\u0131 \u00e7e\u015fitli uygulamalarla da te\u015fvik ediliyordu. Bu konular\u0131n hep bir tabu olarak kalmas\u0131 isteniyordu. \u015eamanizm, K\u0131z\u0131lba\u015fl\u0131k ve Alevilik konusu \u00fclkemizde ne zaman bir tabu haline geldi? Bu konular\u0131n bir tabu olarak kalmas\u0131 neden isteniyordu? Bug\u00fcn \u015eamanizm, K\u0131z\u0131lba\u015fl\u0131k ve Alevilik konusunda inceleme, ara\u015ft\u0131rmalar yap\u0131labiliyor; kitaplar yay\u0131nlanabiliyor. Akademik alandaki b\u00fct\u00fcn bu nisp\u00ee olumlu geli\u015fmelere ra\u011fmen, \u00fclkemizde insanlar\u0131m\u0131z inan\u00e7lar\u0131n\u0131 \u00f6zg\u00fcrlerce ya\u015fayabiliyor, ya\u015fatabiliyor mu? Kar\u015f\u0131lar\u0131na hangi engeller \u00e7\u0131k\u0131yor? B\u00fct\u00fcn bu engeller nas\u0131l a\u015f\u0131labilir? B\u00fct\u00fcn bunlar\u0131 de\u011ferlendirir misiniz?<\/p>\n Esat Korkmaz<\/strong>: Soru i\u00e7in te\u015fekk\u00fcr ederim yolda\u015f\u0131m. Yurt Ansiklopedisi\u2019ni bitirdikten sonra bir s\u00fcre Larousse\u2019ta uzman olarak \u00e7al\u0131\u015ft\u0131m, ard\u0131ndan s\u00f6zl\u00fck i\u015finde yazarl\u0131k- redakt\u00f6rl\u00fck yapt\u0131m (tam 17 y\u0131l s\u00fcrd\u00fc), bu arada ayn\u0131 zamanda, \u0130ki Nokta Yay\u0131nc\u0131l\u0131kta genel yay\u0131n y\u00f6netmenli\u011finde bulundum. S\u00f6zl\u00fck \u00e7al\u0131\u015fmalar\u0131 yapt\u0131\u011f\u0131m d\u00f6nemde, arkada\u015flar\u0131mla birlikte, \u00f6nce redakt\u00f6rl\u00fc\u011f\u00fcn\u00fc, ard\u0131ndan genel yay\u0131n y\u00f6netmenli\u011fini \u00fcstlendi\u011fim \u201cNefes Dergisi\u201dni \u00e7\u0131kard\u0131k. Dergi kapanmak zorunda kald\u0131; bir s\u00fcre ara vermi\u015f olduk ve yine \u00fc\u00e7 gelenek bir araya geldik, genel yay\u0131n y\u00f6netmenli\u011fini yapt\u0131\u011f\u0131m \u201cSer\u00e7e\u015fme Dergisi\u201dni yay\u0131n hayat\u0131na soktuk.<\/p>\n Bu \u00e7al\u0131\u015fma s\u00fcrecinin ba\u015flar\u0131nda, kendime bir soru sordum -Ben yazar olarak ne yapmal\u0131y\u0131m? diye. Sonunda i\u00e7ime dan\u0131\u015ft\u0131m ve karar\u0131m\u0131 verdim: -Ben, yasakl\u0131 k\u00fclt\u00fcrler \u00fczerine, \u00f6telenmi\u015f-su\u00e7lanm\u0131\u015f, karalamalara u\u011fram\u0131\u015f k\u00fclt\u00fcrler \u00fczerine \u00e7al\u0131\u015fmal\u0131y\u0131m, dedim. Uzun soluklu \u00e7al\u0131\u015fmam b\u00f6ylece ba\u015flam\u0131\u015f oldu: \u00d6nce kendi k\u00fclt\u00fcr\u00fcme borcumu \u00f6demek istedim ve \u201cAlevilik- Bekta\u015filik Terimleri S\u00f6zl\u00fc\u011f\u00fc\u201dn\u00fc \u00fcrettim, h\u00e2l\u00e2 tek \u00e7al\u0131\u015fma durumundad\u0131r. S\u00f6zl\u00fck\u00e7\u00fcl\u00fck bana \u00e7ok \u015fey kazand\u0131rd\u0131: Kazan\u0131mlar\u0131m\u0131 de\u011ferlendirerek 4 s\u00f6zl\u00fck \u00e7al\u0131\u015fmas\u0131 daha yapt\u0131m: \u201c\u015eamanizm Terimleri S\u00f6zl\u00fc\u011f\u00fc\u201d, \u201cZerd\u00fc\u015ftl\u00fck Terimleri S\u00f6zl\u00fc\u011f\u00fc\u201d, \u201c\u015eeytan Tasar\u0131m\u0131 Terimleri S\u00f6zl\u00fc\u011f\u00fc\u201d ve \u201cSimgeler S\u00f6zl\u00fc\u011f\u00fc\u201d. \u00d6tesinde a\u011f\u0131rl\u0131kl\u0131 olarak Alevilik \u00fczerine olan \u00e7ok say\u0131da kitap \u00fcrettim.<\/p>\n Belirtti\u011fim gibi, yaz\u0131n \u00e7al\u0131\u015fmalar\u0131m Yasakl\u0131 K\u00fclt\u00fcrler \u00fczerine oldu: K\u0131saca gerek\u00e7elendirmek isterim. Ya\u015fad\u0131\u011f\u0131m\u0131z ko\u015fullarda, devlet \u0131rk\u00e7\u0131l\u0131\u011f\u0131, k\u00fclt\u00fcrel \u0131rk\u00e7\u0131l\u0131k uygulamalar\u0131n\u0131 \u00fcstlenmi\u015f durumda; \u00f6nce bireyi ard\u0131ndan ya\u015fam\u0131 devletle\u015ftirdi. \u015eimdi ise devletle\u015ftirdi\u011fi ya\u015fam \u00fczerinde hedef g\u00f6sterme, sald\u0131rma- \u00f6ld\u00fcrme hakk\u0131n\u0131 kullanmak istiyor.<\/p>\n Irk\u00e7\u0131l\u0131k, ba\u015flang\u0131\u00e7ta, kapitalist \u00fcretim ili\u015fkisi i\u00e7inde k\u00f6le eme\u011fi kullanmay\u0131 me\u015fru k\u0131lman\u0131n ideolojisi olarak ortaya \u00e7\u0131kt\u0131. G\u00fcn\u00fcm\u00fcz \u0131rk\u00e7\u0131l\u0131\u011f\u0131 ise bu \u0131rk\u00e7\u0131l\u0131\u011f\u0131 kullananlar taraf\u0131ndan, kendileriyle ortak bir ge\u00e7mi\u015fe sahip olmayan insanlara dayat\u0131lan bir ideoloji olup \u00e7\u0131kt\u0131; ulusal s\u0131n\u0131rlar i\u00e7inde, d\u0131\u015flanan etnik ya da farkl\u0131 k\u00fclt\u00fcrel gruplara kar\u015f\u0131 uygulanan bask\u0131 ve egemenli\u011fin, gerek\u00e7esi olarak ya\u015fama ta\u015f\u0131nd\u0131.<\/p>\n Art\u0131k daha a\u015fa\u011f\u0131 bir \u0131rk\u0131n varl\u0131\u011f\u0131ndan s\u00f6z edilmiyor. Irk\u00e7\u0131l\u0131k kapsam\u0131nda biyolojik g\u00f6sterenlerin yerine, k\u00f6kenlerinden dolay\u0131 bir ba\u015fka k\u00fclt\u00fcr d\u00fcnyas\u0131na ba\u011fl\u0131 insan gruplar\u0131n\u0131n varl\u0131\u011f\u0131 ge\u00e7ti. Belirleyici anlamda, \u00f6ne \u00e7\u0131kar\u0131lan bu k\u00fclt\u00fcrel \u00f6zelliklerin a\u015f\u0131lamaz oldu\u011fu yarg\u0131s\u0131yla farkl\u0131 k\u00fclt\u00fcrlerden gelen insanlar\u0131n, benzer olmad\u0131klar\u0131 ve olamayacaklar\u0131 bir bak\u0131ma ortak kabule ba\u011fland\u0131.<\/p>\n \u00d6zetle \u0131rk\u00e7\u0131l\u0131k ideolojisindeki biyolojik g\u00f6sterenlerin yerini, k\u00fclt\u00fcr kavram\u0131yla ili\u015fkilendirilen belirlemeler ald\u0131: Ve yeni \u0131rk\u00e7\u0131l\u0131k, k\u00fclt\u00fcrler aras\u0131ndaki farkl\u0131l\u0131\u011fa dayanarak temellendirildi. Art\u0131k, \u0131rklar\u0131n kana ba\u011fl\u0131 olarak de\u011fil de k\u00fclt\u00fcre ba\u011fl\u0131 olarak tan\u0131mland\u0131\u011f\u0131 bir d\u00f6nemi ya\u015f\u0131yoruz.<\/p>\n \u00c7ok yak\u0131n ge\u00e7mi\u015f Cumhuriyet tarihimiz bile say\u0131s\u0131z k\u00fclt\u00fcrel \u0131rk\u00e7\u0131l\u0131k sald\u0131r\u0131lar\u0131 \u00fcretti: 1978 Kahramanmara\u015f Cank\u0131y\u0131m\u0131, 1980 \u00c7orum Katliam\u0131 ve 1993 Mad\u0131mak\u2019ta insanlar\u0131n canl\u0131 canl\u0131 yak\u0131lmas\u0131 vb. say\u0131labilir.<\/p>\n Yavuz Sultan Selim, 1514\u2019te \u015eah \u0130smail\u2019e kar\u015f\u0131 sava\u015fa giri\u015fmeden \u00f6nce verdi\u011fi buyruklarla 40 bin Aleviyi belirledi ve bunlar\u0131n t\u00fcm\u00fcn\u00fc \u00f6ld\u00fcrtt\u00fc. Bu katliam\u0131n as\u0131l nedeni, giri\u015filecek bir sava\u015fta Aleviler\u2019in \u015eah \u0130smail\u2019in yan\u0131nda yer al\u0131p Osmanl\u0131\u2019y\u0131 arkadan vurma olas\u0131l\u0131klar\u0131 de\u011fildi. E\u011fer b\u00f6yle olsayd\u0131, \u00f6ld\u00fcr\u00fclen Alevilerin 7 ya\u015f ile 70 ya\u015f aras\u0131nda olmas\u0131 emredilmezdi.<\/p>\n Peki ne idi as\u0131l neden: As\u0131l neden korkuydu. Alevilerin Osmanl\u0131 ekonomik- sosyal d\u00fczenini bozacak, da\u011f\u0131tacak bir toplumsal sistemin ta\u015f\u0131y\u0131c\u0131s\u0131 olmalar\u0131yd\u0131; ta\u015f\u0131d\u0131klar\u0131 d\u00fc\u015f, yani \u201cR\u0131za Kenti \u00dctopyas\u0131\u201d Osmanl\u0131n\u0131n korkulu r\u00fcyas\u0131 oldu: Bug\u00fcn de bu \u00fctopya, egemenler i\u00e7in korku kayna\u011f\u0131d\u0131r.<\/p>\n Alevilerin d\u0131\u015flanmas\u0131nda- su\u00e7lanmas\u0131nda, S\u00fcnni K\u00fcrt ve S\u00fcnni T\u00fcrk ayn\u0131 alg\u0131da bulu\u015fuyor. Bug\u00fcn ramazanlarda benzer bir S\u00fcnni K\u00fcrt- S\u00fcnni T\u00fcrk dayan\u0131\u015fmas\u0131, inan\u00e7lar\u0131 gere\u011fi oru\u00e7 tutmayan Alevilere kar\u015f\u0131 ortak davran\u0131\u015fta bulu\u015fuyor. Burada K\u00fcrt ve T\u00fcrk ortak bir aidiyet ve ortak bir su\u00e7lu bulmu\u015f oluyor. \u0130lgin\u00e7tir: Sorunun ulusal bir bile\u015fkede g\u00fcndeme geldi\u011fi yerde bu kez S\u00fcnni T\u00fcrk ve Aleviler, K\u00fcrtlere kar\u015f\u0131 bir cephede bulu\u015fabiliyor.<\/p>\n T\u00fcrkiye\u2019nin resmi haf\u0131zas\u0131 vicdans\u0131z: Bu vicdana ba\u015fkald\u0131r\u0131p toplumsal vicdanla bulu\u015ftu\u011fumuzda, yasakl\u0131 k\u00fclt\u00fcrlerle ili\u015fkilerimiz ola\u011fanla\u015facak, ortak gelece\u011fimiz g\u00fcvence alt\u0131na al\u0131nacakt\u0131r.<\/p>\n Hepimiz biliyoruz ki k\u00fcresel k\u00fclt\u00fcr bir vaatten \u00e7ok, bir tehdit art\u0131k: \u00d6nce arz\u0131, ard\u0131ndan talebi, sonra da insan\u0131 tek- tiple\u015ftirdi; bu durumun her ger\u00e7ekleni\u015finde insan olmak, insana a\u011fr\u0131 vermeye ba\u015flad\u0131. Tek-tiple\u015fen insanlar tek-tip arz\u0131, tek-tip t\u00fcketerek, par\u00e7as\u0131 olduklar\u0131 tek-tip bir d\u00fcnya \u00fcrettiler: Art\u0131k, e\u011flence \u00e7al\u0131\u015fman\u0131n uzant\u0131s\u0131na, trajedi sab\u0131r ama\u00e7l\u0131 teselliye, sanat sisteme uyarlanmay\u0131 davet eden telkine d\u00f6n\u00fc\u015ft\u00fc.<\/p>\n Ezidiler, \u00f6ns\u00fcz- sonsuz \u0130yi\u2019ye ve \u00f6ns\u00fcz- sonsuz K\u00f6t\u00fc\u2019ye, yani, tektanr\u0131c\u0131 dinlerin metafizik Tanr\u0131\u2019s\u0131na ve \u015eeytan\u2019\u0131na kar\u015f\u0131, do\u011fa kadar iyi-do\u011fa kadar k\u00f6t\u00fc Melek Tavus\u2019u tasar\u0131mlamakla diyalektik d\u00fc\u015f\u00fcnmenin yolunu a\u00e7t\u0131lar bize. Ya\u015fad\u0131\u011f\u0131m\u0131z co\u011frafyada, haklar\u0131nda \u00e7ok \u015fey yaz\u0131lan ama bir o kadar da az \u015fey bilinen cemaatlerden biridir Ezidiler. Eldeki bilgiler \u00e7o\u011funluk olumsuz i\u00e7erikler ta\u015f\u0131r: \u015eeytan\u2019a tapan, askere gitmeyen, vergi vermeyen e\u015fkiyalard\u0131r onlar.<\/p>\n Gizlili\u011fi ilke durumunda \u00f6ne alan ve d\u0131\u015fa kapal\u0131 ya\u015fayan d\u00fcn\u00fcn Ezidileri bug\u00fcn, kap\u0131lar\u0131n\u0131 d\u00fcnyaya a\u00e7\u0131yor, bizi tan\u0131y\u0131n diyor. A\u00e7\u0131lan bu kap\u0131dan girmek, felsefelerini, \u00f6\u011fretilerini ve inan\u00e7lar\u0131n\u0131 \u00f6\u011frenmek, kendilerine y\u00f6nelik olarak ba\u015flat\u0131lan ve beslenmeye \u00e7al\u0131\u015f\u0131lan karalamalara kar\u015f\u0131 toplumsal bir sorgulamay\u0131 ba\u015flatmak zaman\u0131d\u0131r g\u00fcn. Unutmayal\u0131m: Bug\u00fcn\u00fc sorgulay\u0131p yar\u0131na ta\u015f\u0131namazsak e\u011fer \u015fimdide \u00f6l\u00fcr\u00fcz.<\/p>\n \u00dczerinde \u00e7al\u0131\u015fmaktan mutluluk duydu\u011fum, \u00e7ok \u015fey \u00f6\u011frendi\u011fim, Ezidilik konusunu, \u201cEzidiler\/ K\u0131rm\u0131z\u0131 Ezid\u2019in Kuzular\u0131\u201d ad\u0131yla kitaba ba\u011flad\u0131m ve yay\u0131mland\u0131.<\/p>\n Ali \u0130hsan Aksamaz<\/strong>: \u015eimdi de \u015eeyh Bedreddin konusuna gelmek istiyorum. Sizin, \u015eeyh Bedreddin konusunu \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131z\u0131 biliyorum. D\u00fc\u015f\u00fcncelerinizi, yakla\u015f\u0131m\u0131n\u0131z\u0131 biliyorum. Ancak yine de sorular\u0131m var ve baz\u0131 de\u011ferlendirmeler yapman\u0131z\u0131 istiyorum. G\u00f6rebildi\u011fim kadar\u0131yla, T\u00fcrkiye\u2019de \u015eeyh Bedreddin konusunda de\u011ferlendirmelerde bulunan esas olarak iki kesim var. Bir kesim, \u015eeyh Bedreddin\u2019i siyas\u00ee otoriteye ba\u015f kald\u0131rd\u0131\u011f\u0131 i\u00e7in hain diye yaftal\u0131yor, reddediyor, karal\u0131yor. Di\u011fer bir kesim ise, \u015eeyh Bedreddin\u2019i siyas\u00ee otoriteye ba\u015f kald\u0131rd\u0131\u011f\u0131 i\u00e7in sahipleniyor, y\u00fcceltiyor. G\u00f6rebildi\u011fim kadar\u0131yla her iki kesim de \u015eeyh Bedreddin\u2019i de\u011ferlendirirken, onun ya\u015fad\u0131\u011f\u0131 d\u00f6nemdeki Osmanl\u0131 Devleti s\u0131n\u0131rlar\u0131n\u0131, Osmanl\u0131 Devleti i\u00e7indeki taht kavgalar\u0131n\u0131, Osmanl\u0131 Devleti ile Anadolu\u2019daki beyliklerin ili\u015fkilerini, Osmanl\u0131 Devlet- \u201cBat\u0131\u201d ili\u015fkilerini, O d\u00f6nemki Osmanl\u0131 Devleti i\u00e7indeki halk\u0131n demografik yap\u0131s\u0131n\u0131, \u00fcretim, m\u00fclkiyet, payla\u015f\u0131m ili\u015fkilerini, halk\u0131n s\u0131rt\u0131na bindirilen a\u011f\u0131r vergileri g\u00f6z \u00f6n\u00fcnde bulundurmuyorlar. O d\u00f6nemki Osmanl\u0131 Devleti\u2019ni bug\u00fcnkinden T\u00fcrkiye s\u0131n\u0131rlar\u0131 i\u00e7indeki bir devlet, demografik yap\u0131s\u0131n\u0131 da bug\u00fcnk\u00fc T\u00fcrkiye\u2019nin demografik yap\u0131s\u0131 gibi zannediyorlar. B\u00fct\u00fcn bunlar da \u015eeyh Bedreddin Hareketini oldu\u011fu gibi, do\u011fru bir \u015fekilde \u00f6\u011frenmemizi engelliyor. Bize k\u0131saca \u015eeyh Bedreddin Hareketini \u00f6zetler misiniz? \u015eeyh Bedreddin Hareketi, kendisinden sonraki hareketleri etkiledi mi? Mesel\u00e2 \u015eeyh Bedreddin Hareketi, Velestinli Rigas\u2019\u0131 da etkilemi\u015f olabilir mi?<\/p>\n Esat Korkmaz<\/strong>: Ben Manisa ilinin en uzak il\u00e7esinin en uzak k\u00f6y\u00fcnde do\u011fdum; ilkokula ba\u015flama ya\u015f\u0131ma kadar k\u00f6yde b\u00fcy\u00fcd\u00fcm: \u00c7ocuklu\u011fumdan bana iki \u015fey miras kald\u0131. Biri \u015eamanizm, di\u011feri Torlakl\u0131k: \u015eamanist rit\u00fceller canl\u0131yd\u0131 benim \u00e7ocuklu\u011fumda ve benim alg\u0131 d\u00fcnyam\u0131 s\u00fcsl\u00fcyordu. Bu alg\u0131ya kar\u015f\u0131l\u0131k olmas\u0131 i\u00e7in \u00f6nce \u015eamanizm\u2019in s\u00f6zl\u00fc\u011f\u00fcn\u00fc yapt\u0131m, daha sonra da kitab\u0131n\u0131. Belirtmek gerekir ki \u015eamanizm, \u00f6z\u00fcnde bir do\u011fa felsefesidir; do\u011fayla senli- benlidir, epik bir tiyatronun oyuncusu olarak hep ya\u015fam\u0131n i\u00e7indedir. Do\u011fa par\u00e7as\u0131 olarak insan\u0131 merkeze al\u0131r ve insan\u0131, \u00fc\u00e7 insandan olu\u015fan bir varl\u0131k olarak tan\u0131mlar: Can- insan, beden-insan ve ruh-insan. Can\u0131 ve bedeni do\u011fa yarat\u0131r, ruhu ise insan; bu nedenle \u015eaman, bir ruh-g\u00fcderdir.<\/p>\n Torlaklar, co\u011frafyamda nerede bir isyan olduysa, onun etkin \u00f6znesi olmu\u015ftur. Bedreddin halifesi Torlak Kemal Manisa\u2019da, B\u00f6rkl\u00fcce Mustafa \u0130zmir Karaburun\u2019da isyan\u0131 ba\u015flatt\u0131\u011f\u0131ndan, kendimizi hep bu isyanlar\u0131n, birey- par\u00e7as\u0131 kabul ettik. Bu iki halifenin \u015feyhi, Bedreddin, benim rehberim oldu. \u0130stanbul \u00dcniversitesi\u2019ne girdi\u011fim 1965- 66 \u00f6\u011fretim y\u0131l\u0131nda, Alman k\u00f6yl\u00fc hareketinin \u00f6nderi Thomas M\u00fcntzer ile \u015eeyh Bedreddin\u2019i kar\u015f\u0131la\u015ft\u0131rd\u0131m ve bir makaleye ba\u011flad\u0131m (o d\u00f6nemde yay\u0131mlatma olana\u011f\u0131m yoktu): M\u00fcntzer, isyan\u0131n \u00f6zdeyi\u015fini -Bu d\u00fcnyadaki e\u015fitsizlikleri, \u00f6b\u00fcr d\u00fcnyaya havale edenlerin ba\u015f\u0131n\u0131 kesmek i\u00e7in ileri (1525 y\u0131l\u0131nda katledildi) olarak saptam\u0131\u015ft\u0131. Yakla\u015f\u0131k 100 y\u0131l geriye ta\u015f\u0131nd\u0131\u011f\u0131m\u0131zda \u015eeyh Bedreddin ile kar\u015f\u0131la\u015f\u0131yoruz ve kendisine ba\u011flanan \u00fctopyam\u0131za-ba\u015fkald\u0131r\u0131m\u0131za maya -Y\u00e2rin yana\u011f\u0131ndan gayri her \u015fey, her yerde ortak olmak ileri \u00f6zdeyi\u015fi, beni \u00e7ok etkiledi.<\/p>\n Anlatt\u0131\u011f\u0131m nedenlerle Bedreddin isyan\u0131, isyan\u0131n i\u00e7eri\u011fi, isyana kat\u0131lanlar\u0131n bile\u015fimi, isyan\u0131 kat\u0131lanlar\u0131 ortak bir paydada tutan ideolojinin varl\u0131\u011f\u0131 vb. a\u00e7\u0131lardan, kendisinden sonra gelen halk hareketlerini derinden etkilemi\u015ftir. Bu arada belirtti\u011finiz gibi Velestinli Rigas\u2019n ad\u0131na ba\u011flanan harekete de maya olmu\u015ftur.<\/p>\n \u015eeyh Bedreddin\u2019in ad\u0131na ba\u011flanan ve B\u00f6rkl\u00fcce Mustafa ile Torlak Kemal taraf\u0131ndan harekete ge\u00e7irilen, \u00f6z\u00fcnde apayr\u0131 sosyal- dinsel k\u00fclt\u00fcrden gelen Yahudi, H\u0131ristiyan ve T\u00fcrk k\u00f6yl\u00fcler, Osmanl\u0131\u2019ya kar\u015f\u0131 harekete ge\u00e7irildi. \u0130syan\u0131 y\u00f6netenlerin ve isyana kat\u0131lanlar\u0131n toplumsal kimliklerini irdeledi\u011fimizde \u00e7arp\u0131c\u0131 sonu\u00e7lara ula\u015f\u0131r\u0131z: Bizans topraklar\u0131na do\u011fru ilerleyen T\u00fcrkmen kabileleri aras\u0131nda ve T\u00fcrk k\u00f6y yerle\u015fmelerinde m\u00fccahit T\u00fcrkmen babalar\u0131 kimli\u011fiyle tan\u0131k olduklar\u0131m\u0131z, ilk Osmanl\u0131 beylerinin yan\u0131nda tahta k\u0131l\u0131\u00e7larla sava\u015fan, kaleler alan ve b\u00e2t\u0131ni- heterodoksi bir inanc\u0131n yay\u0131c\u0131s\u0131 Abdallardan ba\u015fkas\u0131 de\u011fildi. Rum Abdallar\u0131 denilen toplulu\u011fu olu\u015fturan kimliklerdi bir bak\u0131ma: Babai hareketinin ezilmesinden sonra \u00e7e\u015fitli b\u00f6lgelere da\u011f\u0131lm\u0131\u015f olan Abdal toplulu\u011funa isyana kat\u0131lanlar\u0131n belirleyici kimli\u011fi olan Torlaklar\u0131 ve Dervi\u015fleri katabiliriz.<\/p>\n Bedreddiniler, B\u00f6rkl\u00fcceliler ve Torlaklar her \u015feyden \u00f6nce \u00fc\u00e7 tektanr\u0131c\u0131 dinin, yani \u0130slamiyet\u2019in, H\u0131ristiyanl\u0131\u011f\u0131n ve Yahudili\u011fin b\u00e2t\u0131ni- heterodoksi zemininde, ezilenleri-horlananlar\u0131- haks\u0131zl\u0131\u011fa u\u011frayanlar\u0131 kurtulu\u015fa ta\u015f\u0131yacak bir d\u00fc\u015f\u00fcnsel altyap\u0131 olu\u015fturdular. Bu d\u00fc\u015f\u00fcnsel altyap\u0131n\u0131n a\u00e7\u0131l\u0131m\u0131 kapsam\u0131nda, b\u00e2t\u0131ni do\u011fa- tarih ve toplum felsefelerinin kucaklay\u0131c\u0131l\u0131\u011f\u0131nda, egemen sisteme kar\u015f\u0131 se\u00e7enek sistem olarak alg\u0131layabilece\u011fimiz bir toplumsal tasar\u0131m yaratt\u0131lar. \u015eehzadeler aras\u0131 iktidar m\u00fccadelesinin k\u0131z\u0131\u015ft\u0131\u011f\u0131 d\u00f6nemi zay\u0131f halka olarak alg\u0131lad\u0131lar ve isyan ettiler. K\u00f6yl\u00fc isyanlar\u0131n\u0131n gerek\u00e7eleri Babai hareketle ba\u015flayan s\u00fcre\u00e7te bu topra\u011fa ekilmi\u015fti. Her kafa tutu\u015fta art\u0131k siyasal istekler \u00f6ne al\u0131n\u0131yordu: Bunun anlam\u0131 ba\u015fkente y\u00fcr\u00fcmekti. Zay\u0131f halkay\u0131 yakalad\u0131\u011f\u0131nda Bedreddin\u2019in bir\u00e7ok ki\u015fiye timar da\u011f\u0131tmas\u0131, bu ki\u015filere ge\u00e7im kap\u0131s\u0131 a\u00e7mas\u0131; minnet ve ba\u011fl\u0131l\u0131k duygular\u0131yla isyana kat\u0131lmalar\u0131na neden olmu\u015ftur. Ancak, hareketin \u00fcretici g\u00fc\u00e7lere dayanan yan\u0131, yani k\u00f6yl\u00fcl\u00fck ve yoksul k\u00f6yl\u00fcl\u00fck yan\u0131 hep egemen kalm\u0131\u015ft\u0131r. Son ama\u00e7 as\u0131l ama\u00e7t\u0131 ama do\u011fal olarak hareket ba\u015flang\u0131\u00e7ta Osmanl\u0131 iktidar\u0131na el koymaktan \u00e7ok, s\u0131n\u0131r boylar\u0131nda ya da merkezden uzak yerlerde, gazi gelene\u011fi temelli g\u00fc\u00e7lerini kullanarak bir bak\u0131ma kurtar\u0131lm\u0131\u015f b\u00f6lgeler yaratmakt\u0131. B\u00f6rkl\u00fcce\u2019ye ba\u011flanan s\u00f6zleri veri ald\u0131\u011f\u0131m\u0131zda bu kurtar\u0131lm\u0131\u015f b\u00f6lgelerde, s\u0131n\u0131flar\u0131n, devletin ve \u00f6zel m\u00fclkiyetin olmad\u0131\u011f\u0131, do\u011frudan demokrasi temelli bir \u00f6rg\u00fctlenme i\u00e7ine gireceklerini rahatl\u0131kla s\u00f6yleyebiliriz. \u015e\u00fcphesiz bu t\u00fcr hareketlerin Mesih\u00e7i- Mehdici bir yan\u0131 vard\u0131: Mehdi- Mesih kimlikleri, kurtar\u0131c\u0131 olarak s\u00f6ylence zemininde yarat\u0131lan, kutsanarak yere indirilip toplumsal \u00f6nderle \u00f6zde\u015fle\u015ftirilen \u00f6zlem kimliklerinden ba\u015fka bir de\u011fildi. Bu nedenle Bedreddin, B\u00f6rkl\u00fcce ve Torlak Kemal, ayn\u0131 zamanda birer Mehdi idi.<\/p>\n B\u00f6rkl\u00fcce Mustafa ve Torlak Kemal, \u015eeyh Bedreddin\u2019den farkl\u0131 \u00f6zelliklere sahip iki kimliktir: Y\u00fcksek bir sosyal tabakadan ya da herhangi bir kurucu aileden gelmedikleri a\u00e7\u0131kt\u0131r. \u00c7evrelerinde toplanan halk\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc Kalenderi dervi\u015fler (Torlaklar), geri kalan\u0131 da b\u00fcy\u00fck bir olas\u0131l\u0131kla S\u00fcnni Osmanl\u0131 siyasal iktidar\u0131n\u0131n devlet\u00e7i tavr\u0131ndan rahats\u0131z olan g\u00f6\u00e7ebe T\u00fcrkmenlerdi. K\u00fctahya, Manisa, Ayd\u0131n ve \u0130zmir y\u00f6releri ba\u015fta olmak \u00fczere Bat\u0131 Anadolu\u2019da B\u00f6rkl\u00fccelilerin ve Torlaklar\u0131n; Dobruca ve Deliorman merkezli Balkanlar\u2019daki Bedreddinilerin ayaklanmas\u0131na olumlu yan\u0131t verip kat\u0131lanlar\u0131n Ortodoks \u0130slaml\u0131kla, Ortodoks H\u0131ristiyanl\u0131kla ve Ortodoks Yahudilikli ilgilerinin olmad\u0131\u011f\u0131n\u0131 belirtmeye gerek yoktur san\u0131r\u0131m. Bu b\u00f6lgeler Erken- Orta\u00e7a\u011f\u2019dan bu yana ikici ve mesiyanik karakterli iki heterodoks H\u0131ristiyan mezhebinin, yani Bogomilcili\u011fin ve Katarc\u0131l\u0131\u011f\u0131n egemenlik kurdu\u011fu co\u011frafya idi.<\/p>\n Bedreddini hareketin patlak verdi\u011fi b\u00f6lgelerde Osmanl\u0131 egemenli\u011finden \u00f6nce az\u0131nl\u0131k durumunda ya\u015fayan Yahudilerin bir b\u00f6l\u00fcm\u00fc H\u0131ristiyanl\u0131\u011f\u0131n heterodoks yorumunun ta\u015f\u0131y\u0131c\u0131s\u0131 olan Bogomilcili\u011fe ve Katarc\u0131l\u0131\u011fa y\u00f6neldiler. XIV.-XV. y\u00fczy\u0131llarda H\u0131ristiyanl\u0131\u011f\u0131n siyasal otoritesinin b\u00f6lgeden silinmesiyle birlikte az\u0131nl\u0131k durumundaki bu Yahudiler, Bedreddin-B\u00f6rkl\u00fcce ve Torlak Kemal\u2019in temsil etti\u011fi b\u00e2t\u0131ni-heterodoksi harekete kat\u0131larak M\u00fcsl\u00fcmanl\u0131\u011f\u0131 se\u00e7mi\u015f oldular. Bu nedenle kimi ara\u015ft\u0131r\u0131c\u0131lar taraf\u0131ndan B\u00f6rkl\u00fcce Mustafa ve Torlak Kemal\u2019in H\u0131ristiyanl\u0131ktan d\u00f6nme Yahudi k\u00f6kenli olduklar\u0131 sav\u0131, tart\u0131\u015f\u0131lmaya de\u011ferdir. B\u00e2t\u0131ni-heterodoksi \u0130slam, H\u0131ristiyan ve Yahudi k\u00f6kenli kimliklerin \u015eeyh Bedreddin\u2019in ad\u0131yla an\u0131lan hareket alt\u0131nda toplanmalar\u0131nda, Fazlullah Hurufi\u2019inin kurdu\u011fu Tanr\u0131\u2019y\u0131, insan\u0131 ve genel olarak varl\u0131\u011f\u0131 harfler ve say\u0131larla a\u00e7\u0131klayan felsefe-inan\u00e7 yap\u0131\u015ft\u0131r\u0131c\u0131 bir i\u015flev \u00fcstlenmi\u015ftir. \u00c7\u00fcnk\u00fc Pitagoras ve \u00f6\u011frencilerinin olu\u015fturdu\u011fu, varl\u0131\u011f\u0131n ana ilkesinin say\u0131 oldu\u011funu ileri s\u00fcren Pitagoras\u00e7\u0131l\u0131\u011f\u0131n, Anadolu-Yunan \u0130lk\u00e7a\u011f topra\u011f\u0131nda \u0130.\u00d6. 570\u2019lere uzanan bir ge\u00e7mi\u015fi vard\u0131r. Do\u011fal olarak H\u0131ristiyan ve Yahudi k\u00f6kenli heterodoks kimlikler i\u00e7in Hurufilik akraba bir felsefe-inan\u00e7t\u0131r. Kald\u0131 ki Bedreddin\u2019in m\u00fcr\u015fidi Ahlati de Hurufidir ve O\u2019nu Hurufilik merkezleri olan Tebriz\u2019e, Halep\u2019e d\u00e2i olarak g\u00f6nderir.<\/p>\n A\u00e7\u0131klanan nedenlerle Osmanl\u0131lar i\u00e7in b\u00fcy\u00fck bir risk olu\u015fturan Bedreddiniler, B\u00f6rkl\u00fcceliler ve Torlaklar Ebussuud Efendi\u2019nin fetvalar\u0131yla sert ve kat\u0131 bi\u00e7imde su\u00e7lanm\u0131\u015ft\u0131r: Birbirlerinin avratlar\u0131n\u0131 icazetleri ile tasarruf eylemekle karalanm\u0131\u015f ve k\u00e2fir olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n B\u00fct\u00fcn bunlardan sonra \u015funu s\u00f6yleyebiliriz: Bedreddinilik, Melameti- Kalenderi altyap\u0131 \u00fczerinde yap\u0131lanm\u0131\u015f- bi\u00e7imlenmi\u015f, Babailik- Hurufilik-Bekta\u015filik belirleyici, siyasal istek ve dilekleri de kucaklayan tasavvufi bir harekettir. Do\u011fal olarak bu hareket \u0130slam, H\u0131ristiyan ve Yahudi k\u00f6kenli b\u00e2t\u0131ni- heterodoksi kimlikli ma\u011fdur insanlar\u0131, s\u0131n\u0131flar\u0131n, devletin ve \u00f6zel m\u00fclkiyetin uza\u011f\u0131nda, do\u011frudan demokrasi temelli bir e\u015fitlik d\u00fczleminde toplayabilmi\u015ftir. E\u015fitlik\u00e7i bir d\u00fcnya cenneti yaratmak i\u00e7in, \u00d6b\u00fcr- D\u00fcnyay\u0131 Bu- D\u00fcnyaya ta\u015f\u0131ma, Cennet\u2019i de Cehennem\u2019i de Bu-D\u00fcnyada alg\u0131lama, Cehennem yarat\u0131c\u0131lar\u0131na kar\u015f\u0131 m\u00fccadele etme savlar\u0131yla ya\u015fama m\u00fcdahale etmi\u015flerdir.<\/p>\n Ancak, toplumsal devrimler hen\u00fcz tarihin g\u00fcndemine gelmedi\u011fi, gelse bile s\u0131ra burjuvazide olaca\u011f\u0131 i\u00e7in Orta\u00e7a\u011f k\u00f6yl\u00fc isyanlar\u0131 yenilgiyle sonu\u00e7land\u0131. Ayaklanma bast\u0131r\u0131lm\u0131\u015f olmas\u0131na kar\u015f\u0131n \u00f6nemi asla k\u00fc\u00e7\u00fcmsenemez. Sosyalizmi de \u00f6teleyen ve insanl\u0131\u011fa kesin kurtulu\u015f getirecek olan toplumsal tasar\u0131m\u0131 ya\u015fama dayatmakla hi\u00e7 \u00f6lmeyecek olan bir r\u00fcyay\u0131 ezilen-s\u00f6m\u00fcr\u00fclen Anadolu insan\u0131na, d\u00fcnya halklar\u0131na arma\u011fan ettiler. Bu bile ba\u015fl\u0131 ba\u015f\u0131na bir devrimdir.<\/p>\n \u0130syana kat\u0131lanlar\u0131n bile\u015fimi nedeniyle: Bir \u00fc\u00e7leme yapmaya karar verdim (\u00fc\u00e7 kitap). \u00dc\u00e7lemenin son aya\u011f\u0131n\u0131, ilk \u00f6nce yazd\u0131m, \u201c\u015eeyh Bedreddin ve V\u00e2rid\u00e2t\u201d ad\u0131yla. Sonra ilk aya\u011f\u0131 ortada yazd\u0131m: Katharlar (vergi vermemek i\u00e7in Frans\u0131z Krall\u0131\u011f\u0131\u2019na ve Katolik Kilisesi\u2019ne kar\u015f\u0131 ayakland\u0131lar, G\u00fcney Fransa\u2019da yakla\u015f\u0131k bir milyon Kathar \u00f6ld\u00fcr\u00fcld\u00fc) ad\u0131yla. Ard\u0131ndan, Almanya\u2019da isyan eden k\u00f6yl\u00fcleri yazd\u0131m Yeni Kud\u00fcs ad\u0131yla.<\/p>\n Ali \u0130hsan Aksamaz<\/strong>: T\u00fcrk Edebiyat\u0131n\u0131n b\u00fcy\u00fck \u015fairi Naz\u0131m Hikmet, 1936\u2019da \u201cSimavne Kad\u0131s\u0131 O\u011flu \u015eeyh Bedreddin Destan\u0131\u201dn\u0131 yazarken hangi kaynaklardan faydaland\u0131? Bu etkili destan\u00ee \u015fiiri nas\u0131l yazabildi?<\/p>\n Esat Korkmaz<\/strong>: 1930\u2019lar\u0131n ortalar\u0131na gelmeden \u00f6nce Naz\u0131m Hikmet, b\u00f6yle bir destana altyap\u0131 olacak s\u0131n\u0131fsal donan\u0131m\u0131 kazanm\u0131\u015ft\u0131. 1929 tarihli Kablettarih adl\u0131 \u015fiiri buna kan\u0131tt\u0131r, diye d\u00fc\u015f\u00fcn\u00fcyorum:<\/p>\n \u2026<\/p>\n \u00e7ok uzaklardan geliyoruz bize h\u00e2l\u00e2 \u00e7ok uzaklardan geliyoruz. Bu donan\u0131m\u0131n rehberli\u011finde, Bursa Cezaevinde, Mehemmed \u015eerefeddin Efendi\u2019nin Simavna Kad\u0131s\u0131 O\u011flu Bedreddin adl\u0131 risalesini okumu\u015f ve bu ola\u011fan\u00fcst\u00fc destan\u0131 \u00fcretmi\u015ftir. Destan kapsam\u0131nda bir bak\u0131ma, -Ya\u015fam, ya\u015fayanlardan \u00e7ok \u00f6lenlerden ibarettir, alg\u0131s\u0131n\u0131 da bizlere miras b\u0131rakm\u0131\u015ft\u0131r. Bu miras\u0131n i\u00e7eri\u011fini, Destan\u2019\u0131n sonuna ekledi\u011fi Ahmet\u2019in \u00d6yk\u00fcs\u00fc ile a\u00e7\u0131klam\u0131\u015ft\u0131r: Ahmet\u2019in dedesi erenlerle konu\u015fmaktad\u0131r. Mealen, \u0130sa etiyle- kemi\u011fiyle, sakal\u0131yla- b\u0131y\u0131\u011f\u0131yla gelecekmi\u015f. Bu yalan ama Bedreddin gelecek diyorsak gelecektir; bizim tavr\u0131m\u0131zla-eylemimizle, solu\u011funuzla-s\u00f6z\u00fcm\u00fczle do\u011facak ve aram\u0131za kat\u0131lacakt\u0131r; b\u00f6ylece O\u2019nun bilincine-inanc\u0131na beden olaca\u011f\u0131z ve ya\u015fama salaca\u011f\u0131z. Bu yakla\u015f\u0131m, \u00f6lenleri diriltme rit\u00fcelinden ba\u015fka bir \u015fey de\u011fildir. \u00c7\u00fcnk\u00fc ya\u015fam, ya\u015fayanlardan \u00e7ok \u00f6lenlerden ibarettir.<\/p>\n Ali \u0130hsan Aksamaz<\/strong>: Art\u0131k s\u00f6yle\u015fimizin sonuna geliyoruz. Bize son iki \u00e7al\u0131\u015fman\u0131zdan, \u201cSiyah ve Sanat\u201d ile \u201c\u0130\u00e7kin Felsefe ve Alevilik\u201dten k\u0131saca bahseder misiniz?<\/p>\n Esat Korkmaz<\/strong>: \u201c\u0130\u00e7kin Felsefe ve Alevilik\/ Ahlaktan Eti\u011fe\/ A\u015fk\u0131nl\u0131ktan \u0130\u00e7kinli\u011fe\u201d adl\u0131 kitab\u0131 ni\u00e7in yazd\u0131m, k\u0131saca a\u00e7\u0131klayay\u0131m:<\/p>\n \u0130\u00e7kinli\u011fin etik teorisini olu\u015fturabilmek i\u00e7in, kar\u015f\u0131t\u0131 yani olumsuzu durumundaki ahlaktan ay\u0131rt etmek gerekir. Etkinli\u011fi \u00f6l\u00e7\u00fc ald\u0131\u011f\u0131m\u0131zda, ahlak\u0131n en temel eylemi, buyurmak olarak \u00f6ne \u00e7\u0131kar, etikte ise buyurmak yoktur, \u00fcretmek vard\u0131r. Ahlak eyleme, sabit ve de\u011fi\u015fmez ilkelerle m\u00fcdahale ederken, etik, s\u00fcre\u00e7te de\u011fi\u015febilir ilkelerin, eyleme kat\u0131l\u0131m\u0131n\u0131 sa\u011flamaya \u00e7al\u0131\u015f\u0131r.<\/p>\n Bu a\u00e7\u0131dan yakla\u015f\u0131ld\u0131\u011f\u0131nda ahlak\u0131n, a\u015fk\u0131nl\u0131k d\u00fczlemine ait oldu\u011fu g\u00f6r\u00fcl\u00fcr; eti\u011fe gelince etik, eylemin kendi yap\u0131s\u0131ndan t\u00fcrer; bu anlam\u0131yla uygulamal\u0131 felsefenin, yani sonu\u00e7 belirleyici felsefenin, i\u00e7kin bir kavran\u0131\u015f\u0131 olarak bilince ta\u015f\u0131n\u0131r.<\/p>\n Yine ahlak, bu- d\u00fcnya ger\u00e7eklerini, bu-d\u00fcnyan\u0131n \u00f6tesinde ya da d\u0131\u015f\u0131nda bulundu\u011fu kabul edilen, kutsal\u0131n-kutsallar\u0131n de\u011ferleriyle yarg\u0131lar. \u00a0 \u0130\u00e7kinli\u011fin kazan\u0131m\u0131 olan etikte ise bir eylem, s\u00f6z ya da d\u00fc\u015f\u00fcnce, kendi varolu\u015flar\u0131n\u0131n olanaklar\u0131 ve s\u0131n\u0131rlar\u0131 \u00f6l\u00e7\u00fc al\u0131narak de\u011ferlendirilir. Ahlak insanlar\u0131, Tanr\u0131\u2019n\u0131n, yani metafizik kutsal\u0131n emirlerine g\u00f6re davranan makinelere d\u00f6n\u00fc\u015ft\u00fcr\u00fcp ya\u015fam\u0131n \u00f6n\u00fcn\u00fc kapat\u0131rken etik, insan\u0131 bir yorum ve yetenek varl\u0131\u011f\u0131 durumuna ta\u015f\u0131r; yorumlaman\u0131n ve ya\u015fam\u0131 sonsuzca deneyimlemenin olanaklar\u0131n\u0131 yarat\u0131r.<\/p>\n Yasakl\u0131 k\u00fclt\u00fcrlerde nesneli inan\u00e7 s\u00f6z konusu oldu\u011fundan, metafizik Tanr\u0131\u2019n\u0131n buyruklar\u0131n\u0131 yerine getirmekle elde edilen kazan\u0131m durumundaki ahlak, tersine d\u00f6n\u00fc\u015f\u00fcme u\u011frar; inanc\u0131n nesnesine- nesnelerine y\u00f6nelik y\u00fck\u00fcml\u00fcl\u00fckleri yerine getirmekle sa\u011flanan kazan\u0131ma yani eti\u011fe d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n Felsefi a\u00e7\u0131dan yakla\u015f\u0131rsak, ahlak ile etik aras\u0131ndaki fark \u00f6ne \u00e7\u0131kar: Ahlak kendini nesnesiz bir varolu\u015fa ba\u011flarken, etik, bilme d\u00fczleminin bir konusu olarak bilince-uygulamaya ta\u015f\u0131n\u0131r.<\/p>\n Unutmayal\u0131m: Etik manifesto, bir insan sonras\u0131 manifestosudur; dinden ve ahlaktan \u00f6zg\u00fcrle\u015fmeden, etik bir manifesto yarat\u0131lamaz ve ger\u00e7ek yakalanamaz. Hi\u00e7 ayr\u0131lamad\u0131\u011f\u0131m\u0131z bir \u015fimdide ya\u015f\u0131yoruz, ge\u00e7mi\u015f bir u\u00e7urumla gelecek ise ya\u015fanmam\u0131\u015f bir bo\u015flukla bizden ayr\u0131lm\u0131\u015f durumda.<\/p>\n Etik, d\u00fc\u015f\u00fcnsel deneyimle de\u011fil somut deneyimle \u00fcretilir; demek ki bir bilgi sorunu de\u011fil, bir sonu\u00e7 sorunudur. Buradaki somut, ya\u015fam\u0131n kabul edilen bilgisidir. En k\u0131sa tan\u0131m\u0131yla etik, insan ili\u015fkilerinde toplumsal, k\u00fclt\u00fcrel, siyasal, ekonomik, hukuki, bilimsel, teknolojik vb. t\u00fcm alanlarda insan\u0131n tutum, davran\u0131\u015f, eylem ve kararlar\u0131nda belirleyici olan, hi\u00e7 kimsenin d\u0131\u015f\u0131nda kalamayaca\u011f\u0131, ka\u00e7\u0131namayaca\u011f\u0131 ilke ve de\u011ferler b\u00fct\u00fcn\u00fcd\u00fcr.<\/p>\n Di\u011fer taraftan, deneyim kapsam\u0131nda olursa ya da deneyimlenebilir olan\u0131 a\u00e7\u0131klarsa i\u00e7kinlikten; buna kar\u015f\u0131n, deneyimin \u00f6tesinde kalan\u0131 ya da deneyimlenemez olan\u0131 a\u00e7\u0131klarsa a\u015fk\u0131nl\u0131ktan s\u00f6z edilir.<\/p>\n Ruh, kutsal girdi kabul edilince, metafizi\u011fe rehber olur ve nesnel ger\u00e7eklik olan bedenden, \u00f6tesinde do\u011fadan uzakla\u015f\u0131r; bu durum, etikten a\u015fk\u0131nl\u0131\u011fa bir yolculuk olur. Buna kar\u015f\u0131n ruhu, insan\u0131n kendi yarat\u0131s\u0131 kabul edildi\u011finde ise s\u00fcre\u00e7 tersine d\u00f6ner, a\u015fk\u0131nl\u0131k i\u00e7kinli\u011fe ta\u015f\u0131n\u0131r.<\/p>\n \u0130\u00e7kin ya\u015fam\u0131n e\u011filimi, do\u011faya-do\u011fadaki de\u011fi\u015fime-d\u00f6n\u00fc\u015f\u00fcme y\u00f6nelirken, a\u015fk\u0131n ya\u015fam\u0131n e\u011filimi, ya\u015fam\u0131 do\u011fadan koparma ve onu kutsalla\u015ft\u0131rma y\u00f6nl\u00fcd\u00fcr.<\/p>\n Sonluluk i\u00e7kinlik kural\u0131, sonsuzluk a\u015fk\u0131nl\u0131k kural\u0131d\u0131r ve yine de\u011fi\u015fim- d\u00f6n\u00fc\u015f\u00fcm i\u00e7kinlik kural\u0131, de\u011fi\u015fmezlik-d\u00f6n\u00fc\u015fmezlik a\u015fk\u0131nl\u0131k kural\u0131d\u0131r: \u0130\u00e7kinlik bizim k\u00fclt\u00fcr\u00fcm\u00fczd\u00fcr, a\u015fk\u0131nl\u0131k Tanr\u0131\u2019n\u0131n k\u00fclt\u00fcr\u00fcd\u00fcr.<\/p>\n Bir insan, a\u015fk\u0131n olandan i\u00e7kin olana y\u00f6neldi\u011finde, eti\u011fe kap\u0131 aralar: \u0130\u00e7kin d\u00fcnya, kendi nedenine, anlam\u0131na ve gerek\u00e7esine, kendi i\u00e7inde sahip olan bir d\u00fcnyad\u0131r. Aralanan kap\u0131dan eti\u011fe ad\u0131m\u0131n\u0131 att\u0131\u011f\u0131nda, zincirlenen varl\u0131klara n\u00fcfuz edersin ve sezgisel bilginin \u0131\u015f\u0131\u011f\u0131yla i\u00e7eriden ayd\u0131nlat\u0131lan bir ili\u015fkiler d\u00fcnyas\u0131nda gezinmeye ba\u015flars\u0131n.<\/p>\n Anlatt\u0131\u011f\u0131m bu gerek\u00e7elere katk\u0131 verebilmek, etikle bulu\u015fmay\u0131 sa\u011flamak, yasakl\u0131 k\u00fclt\u00fcrlerin i\u00e7kin felsefesini a\u00e7\u0131mlamak i\u00e7in, bu kitab\u0131 \u00fcrettim\u2026<\/p>\n \u201cSiyah ve Sanat\/ Karanl\u0131\u011f\u0131n Ayd\u0131nlanmas\u0131\u201d adl\u0131 \u00e7al\u0131\u015fmama gelince, renk dedi\u011fimiz \u015fey, sonsuz zincirleni\u015fin d\u0131\u015fa ta\u015fan dalga boylar\u0131n\u0131n (titre\u015fimlerinin) bir sonucudur: Her renk, bir di\u011fer renk ile ili\u015fki i\u00e7indedir; bu nedenle bir renk kendi \u00fczerine kapan\u0131nca kendisi, kendi \u00fczerine kapanmazsa bir ba\u015fka renk olur. Kalkar da t\u00fcm renkler intihar ederse beyaz d\u00fcnyaya gelir.<\/p>\n \u00c7eli\u011fe su verir gibi renklere su vermek i\u00e7in, renklerin i\u00e7imize girmesine izin vermek ve g\u00f6n\u00fcl suyumuza band\u0131r\u0131p \u00e7\u0131karmak yeterlidir. \u00c7\u00fcnk\u00fc renkler i\u00e7imizde olu\u015fmaz, d\u0131\u015f\u0131m\u0131zda olu\u015fur; d\u0131\u015f\u0131m\u0131zda olu\u015fan renklerin kodlar\u0131 i\u00e7imizdedir, zihnimizde ya da bilin\u00e7d\u0131\u015f\u0131m\u0131zdad\u0131r. Renkler, i\u00e7imize ta\u015f\u0131nma arac\u0131d\u0131r, i\u00e7imiz \u00e7a\u011f\u0131rd\u0131\u011f\u0131nda renk olmadan i\u00e7imize giremeyiz.<\/p>\n Bana g\u00f6re siyah, sanat\u0131n annesidir; siyah do\u011furur, sanat g\u00f6r\u00fcn\u00fc\u015fe ta\u015f\u0131n\u0131r. Bunun i\u00e7in sanat\u00e7\u0131n\u0131n siyah\u0131 d\u00f6llemesi gerekir, d\u00f6llenen siyah, sanat\u00e7\u0131y\u0131 do\u011fuma haz\u0131rlar, do\u011fum sorunsuz ger\u00e7ekle\u015firse, sanat sanat\u00e7\u0131ya, sanat\u00e7\u0131 siyaha te\u015fekk\u00fcr eder.<\/p>\n Siyah ve beyaz\u0131n diyalekti\u011fi bize \u00e7ok \u015fey \u00f6\u011fretir: Beyaz\u0131n makam\u0131 d\u0131\u015f\u0131m\u0131zda, siyah\u0131n makam\u0131 i\u00e7imizdedir. Beyaz\u0131n diliyle yakla\u015f\u0131rsak siyah, olmayan bir renktir; gri ile siyah kucakla\u015f\u0131rsa siyah kabart\u0131lar edinir, do\u011fum \u00fcr\u00fcn\u00fc \u0131\u015f\u0131lt\u0131lar kendini g\u00f6stermeye ba\u015flar ve siyah\u0131n hacmi geni\u015fler: \u0130\u015fte Picasso, kuantumu resme uygularken, bu kucakla\u015fmay\u0131 kullanm\u0131\u015ft\u0131r, diyebiliriz.<\/p>\n Karanl\u0131\u011f\u0131n ayd\u0131nlanmas\u0131na kendimizi ta\u015f\u0131d\u0131\u011f\u0131m\u0131zda, g\u00fclme-sorgulama ele\u015ftirisi bile renk de\u011fi\u015ftirir: Mizah n\u00f6beti, karsa-mizaha; g\u00fclme n\u00f6betini, kara-g\u00fclmeye b\u0131rak\u0131r ve g\u00fcndelik ya\u015fam, epi\u011fe do\u011fru evrilir. Evrilme s\u00fcrecinde, var olan\u0131n yeniden \u00fcretimine dayanan sanat anlay\u0131\u015f\u0131, \u00f6d\u00fcns\u00fcz ele\u015ftirilir.<\/p>\n \u00c7al\u0131\u015fma, g\u00f6r\u00fcnmez olan\u0131n g\u00f6r\u00fcn\u00fc\u015fe ta\u015f\u0131nma olana\u011f\u0131n\u0131 tart\u0131\u015fmak i\u00e7in yap\u0131ld\u0131. Birinci kitap felsefe i\u00e7erikli, ikinci kitap edebiyat i\u00e7erikli\u2026 Okuyucuya sunuyoruz\u2026<\/p>\n Ali \u0130hsan Aksamaz<\/strong>: De\u011ferli vaktinizi bana bu s\u00f6yle\u015fi i\u00e7in ay\u0131rd\u0131n\u0131z. Size \u00e7ok te\u015fekk\u00fcr ederim. \u015eimdilik ba\u015fka sorum yok. Ancak sizin s\u00f6ylemek istedi\u011finiz ba\u015fka \u015feyler varsa, l\u00fctfen onlar\u0131 da okuyucular\u0131m\u0131za iletin. Sa\u011fl\u0131cakla kal\u0131n. Sakal\u0131n\u0131z yere eri\u015fsin!<\/p>\n Esat Korkmaz<\/strong>: Bana bu s\u00f6yle\u015fi olana\u011f\u0131n\u0131 verdi\u011finiz as\u0131l ben te\u015fekk\u00fcr ederim\u2026 Sa\u011fl\u0131kl\u0131 g\u00fcnler diler, a\u015fk-\u0131 muhabbetlerimi sunar\u0131m\u2026<\/p>\n","protected":false},"excerpt":{"rendered":" Ali İhsan Aksamaz (Ön açıklama: Bugünkü misafirim Esat Korkmaz. Esat Korkmaz, ülkemizin aydınlarından, bir mücadele ve edebiyat insanı, benim de dostum. Kendisiyle bir söyleşi yaptım; hayat hikâyesi, mücadelesi ve kitapları üzerine konuştuk. Ali İhsan Aksamaz) Ali İhsan Aksamaz: Siz de uygun görürseniz, kısaca okuyucularımıza kendinizi tanıtır mısınız? Nerelisiniz? Nerede doğdunuz? Hangi okullarda, nerede öğrenim gördünüz? […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"","ocean_second_sidebar":"","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"","ocean_custom_header_template":"","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"","ocean_menu_typo_font_family":"","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"on","ocean_gallery_id":[],"footnotes":""},"categories":[135],"tags":[],"class_list":["post-25249","post","type-post","status-publish","format-standard","hentry","category-yazarlar-ali-ihsan-aksamaz-laz-kulturu","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/25249","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/comments?post=25249"}],"version-history":[{"count":4,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/25249\/revisions"}],"predecessor-version":[{"id":25270,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/25249\/revisions\/25270"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=25249"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=25249"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=25249"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/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![\"\"](\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgl5sOHet5pRod12zIhNYqn70r-RsoUqFhry1cqswCeAzVauM2l--0ATRz4EbOBbPr9pSVjkvKKMfzUEW6OIeCl1oMk3VdrCmHAwE2kvJtVPA0lXRMZXdxqtWoumRLnN8axHjvnlpOba6TepETgH0DLJPPE5FowAsJMs9W5Btwj8O5xYMUsjCxmDzBTpg\/w284-h400\/4%20Esat%20Korkmaz.jpg\")
\n\u00e7ok uzaklardan\u2026
\nkaybetmedik ba\u011f\u0131m\u0131z\u0131 \u00e7ok uzaklarla\u2026<\/p>\n
\nkondu\u011fumuz miras\u0131 hat\u0131rlat\u0131r
\nbedreddini simav\u00eenin boynuna inen sat\u0131r.
\neng\u00fcr\u00fcl\u00fc esnaf ahilerle beraberdik.
\nbiliriz
\nhangi pir a\u015fk\u0131na biz
\nsultan ordular\u0131na k\u0131ll\u0131 g\u00f6\u011f\u00fcslerimizi gerdik\u2026<\/p>\n
\nalevli bir fanus gibi ta\u015f\u0131yoruz ellerimizde
\nihrak binnar edilen galile\u2019nin
\nd\u00f6nen k\u00fcre gibi yuvarlak kafas\u0131n\u0131.
\nve ancak
\nbizim kartal burunlar\u0131m\u0131zda buluyor
\nl\u00e2y\u0131k oldu\u011fu yeri
\nmateryalist camc\u0131 ispinozan\u0131n
\ng\u00f6zl\u00fcklerini\u2026<\/p>\n![\"\"](\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgJ_Nbe7MW--GYn4MpnxafVfsmCyXAt5KoN2ditWLySlSIFHojz6yRxcvntQtP8iW4ruD5mDdSfVAxwKPsid7yiJSehU8J82w_Ispb1jId1O8F49Hdj_IoEhFqoT8m2pDGtK60L4hqlItS6bs3AGLvpjNlIuoWXX8z1bR66EmHTt1qahqTfk-fp1WvgeQ\/w400-h309\/5%20Esat%20Korkmaz.png\")