{"id":100,"date":"2020-11-07T07:52:00","date_gmt":"2020-11-07T07:52:00","guid":{"rendered":"https:\/\/selahattingezer.com.tr\/?p=100"},"modified":"2025-06-08T15:31:10","modified_gmt":"2025-06-08T15:31:10","slug":"turk-fasizminin-kok-hucresi","status":"publish","type":"post","link":"https:\/\/selaheddinbiyani.com.tr\/index.php\/2020\/11\/07\/turk-fasizminin-kok-hucresi\/","title":{"rendered":"T\u00dcRK FA\u015e\u0130ZM\u0130N\u0130N K\u00d6K H\u00dcCRES\u0130"},"content":{"rendered":"\n

“Rumeli\u2019nde ve bilhassa Anadolu\u2019da T\u00fcrk unsurunu kuvvetlendirmek ve her \u015feyden evvel de i\u00e7imizdeki K\u00fcrtleri yo\u011furup kendimize mal etmek \u015fartt\u0131r. T\u00fcrk taht\u0131na \u00e7\u0131km\u0131\u015f olan seleflerimin en b\u00fcy\u00fck kusuru Slav unsurunu Osmanl\u0131la\u015ft\u0131rm\u0131\u015f olmamalar\u0131d\u0131r. Bu tabii kolay bir i\u015f de\u011fildir. Mamafih Rum ve Ermenilerle kan kar\u0131\u015f\u0131m\u0131 daha kolay husule gelmi\u015ftir. Fakat\u00a0Allah\u2019a \u015f\u00fck\u00fcr, kan\u0131m\u0131z \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc muhafaza etmi\u015ftir.<\/em>” Sultan Abd\u00fclhamit & Siyasi Hat\u0131ralar\u0131m<\/strong><\/em><\/p>\n\n\n\n

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Hafif yukar\u0131ya k\u0131vr\u0131lm\u0131\u015f b\u0131y\u0131klar\u0131, \u015f\u0131k pard\u00f6s\u00fc ve f\u00f6tr \u015fapkalar\u0131yla \u0130stanbul, Selanik ve Paris\u2019e da\u011f\u0131lm\u0131\u015f J\u00f6n T\u00fcrkler, Bat\u0131l\u0131 beyazlar\u0131n \u2018Hasta Adam\u2019 dedikleri Osmanl\u0131n\u0131n yeni kurucu unsurlar\u0131 olarak tarih sahnesinde \u00e7\u0131kt\u0131klar\u0131nda, Abd\u00fclhamit d\u00e2hil modernist bir\u00e7ok Osmanl\u0131 sultan\u0131, devletin kurtar\u0131c\u0131 rol\u00fcn\u00fc yekpare bir T\u00fcrkl\u00fc\u011f\u00fcn mutlak in\u015fas\u0131na \u00e7oktan havale etmi\u015fti. \u00d6zellikle Abd\u00fclhamit d\u00f6neminde gittik\u00e7e k\u00fc\u00e7\u00fclen Devlet-i Ali\u2019den son kalan halklar\u0131n da kopu\u015funu engellemek i\u00e7in bir nevi proto-milliyet\u00e7ilik ve merkezile\u015fme stratejisi hayata ge\u00e7irilmi\u015f ve bu milliyet\u00e7ili\u011fin de ideolojik harc\u0131 \u00dcmmet-i \u0130slam ile kar\u0131lm\u0131\u015ft\u0131. \u00dcmmet-i \u0130slam dediklerinin derinliklerinde sinsice akan \u015fey, asl\u0131nda ar\u0131 duru bir T\u00fcrk \u0130slam\u0131\u2019yd\u0131. Abd\u00fclhamit\u2019ten \u0130ttihat\u00e7\u0131lara, Kemalistlerden siyasal \u0130slamc\u0131lara kadar T\u00fcrk milliyet\u00e7ili\u011finin \u00fc\u00e7 ana malzemesi olan muhafazak\u00e2rl\u0131k, \u0130slamc\u0131l\u0131k ve T\u00fcrkl\u00fck momentlerinin a\u011f\u0131rl\u0131\u011f\u0131 hesapland\u0131\u011f\u0131nda Hira Da\u011f\u0131, Tanr\u0131 Da\u011f\u0131\u2019n\u0131n yan\u0131nda hep c\u00fcce kalm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Kay\u0131p \u00fcst\u00fcne kay\u0131p verip gittik\u00e7e da\u011f\u0131lan Devlet-i Ali\u2019yi reform ve restorasyonlarla kurtarmaya \u00e7al\u0131\u015fan kurucu elitler, ilerlemeci tarih anlat\u0131s\u0131n\u0131n Frans\u0131z Devrimi\u2019nden sonra medenile\u015fmenin bi\u00e7imsel bir \u015fart\u0131 kabul etti\u011fi yekpare bir ulusun in\u015fa \u00e7al\u0131\u015fmas\u0131na giri\u015fmi\u015flerdi. Ulus in\u015fas\u0131nda temelin sa\u011flamla\u015fmas\u0131n\u0131n \u00f6n ko\u015fulu olarak da T\u00fcrkl\u00fc\u011fe fazlal\u0131k olan b\u00fct\u00fcn \u00f6tekilerin bir bir kesilip at\u0131lmas\u0131n\u0131, yani sistematik bir soyk\u0131r\u0131m\u0131 esas alm\u0131\u015flard\u0131. A\u015fama a\u015fama uygulamaya konulan bu etno-m\u00fchendislik, tarihin en b\u00fcy\u00fck g\u00f6\u00e7, soyk\u0131r\u0131m ve m\u00fclks\u00fczle\u015ftirme vah\u015fetlerinden birine d\u00f6n\u00fc\u015fm\u00fc\u015f, 1893 n\u00fcfus say\u0131m\u0131na g\u00f6re yakla\u015f\u0131k 5 milyon olan Ermeni, Rum, Frenk, Yahudi ve Asur\u00ee n\u00fcfusunu 100 y\u0131l sonra 90 bine kadar d\u00fc\u015f\u00fcrm\u00fc\u015ft\u00fcr. \u0130ttihat\u00e7\u0131 projenin halklar mezarl\u0131\u011f\u0131na ve k\u00fclt\u00fcrel bir mezbahaneye \u00e7evirdi\u011fi Anadolu ve Kurdistan\u2019da \u2018Aileden Zenginlik\u2019 tarihinin diplerinde \u00e7o\u011funlukla bir el koyma, soyk\u0131r\u0131m ya da g\u00f6\u00e7ertme hik\u00e2yesi gizlidir. Daha sonra \u2018ink\u00e2r ve g\u00f6rmezden\u2019 gelme tutumu, T\u00fcrkl\u00fc\u011f\u00fcn ayr\u0131cal\u0131kl\u0131 alanlar\u0131n\u0131 yaratacak ve \u0130ttihat\u00e7\u0131lar bu vah\u015fete bir marangozluk tabiri olan \u2018D\u00fczle\u015ftirme\u2019 ismini koyacaklard\u0131!<\/p>\n\n\n\n

T\u00fcrk \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131n radikalle\u015fti\u011fi d\u00f6nemlerde yeni kurucu elitler, \u2018Osmanl\u0131\u2019n\u0131n devam\u0131 de\u011fil yepyeni bir hik\u00e2yenin yaz\u0131c\u0131lar\u0131y\u0131z\u2019 iddias\u0131n\u0131 ortaya atarken, bir d\u00f6nem sonra Osmanl\u0131\u2019n\u0131n en parlak d\u00f6nemlerinin \u2018Esasl\u0131 Bir T\u00fcrkl\u00fck\u2019 ruhunun tezah\u00fcr\u00fc oldu\u011fu mitosuna tekrar geri d\u00f6n\u00fcyorlard\u0131. C. Findley\u2019in daha sonra \u2018kopu\u015f-devaml\u0131l\u0131k\u2019 ikilemi olarak tan\u0131mlad\u0131\u011f\u0131 durum, kafas\u0131 kar\u0131\u015f\u0131k milliyet\u00e7ilerin gelgit dolu d\u00fcnyas\u0131n\u0131n ortas\u0131nda bir \u00e7at\u0131\u015fma ve belirsizlik alan\u0131 olarak ilk g\u00fcnk\u00fc canl\u0131l\u0131\u011f\u0131n\u0131 hala korumaktad\u0131r. Maddi ve sembolik kaynaklar\u0131 ele ge\u00e7iren Kemalistler taraf\u0131ndan devral\u0131nan \u0130ttihat\u00e7\u0131l\u0131k, bug\u00fcn Ye\u015fil \u0130ttihat\u00e7\u0131l\u0131k olarak bu topraklar\u0131 \u00e7\u00f6lle\u015ftirmeye devam etmektedir. Yasal \u015fiddetin namlular\u0131n\u0131 d\u00f6nem d\u00f6nem devletin bile g\u00f6\u011fs\u00fcne dayayabilen bu komitac\u0131 mekanizma, y\u00fcz y\u0131ll\u0131k bir zaman diliminde be\u015f askeri darbeyi ve say\u0131s\u0131z \u00fcltimatomu T\u00fcrkl\u00fc\u011f\u00fcn g\u00fczide demokrasi tarihine arma\u011fan etmi\u015ftir.<\/p>\n\n\n\n

Mustafa Kemal, 16 Mart 1923\u2019te ilk Ermeni K\u0131r\u0131m\u0131\u2019n\u0131n ya\u015fand\u0131\u011f\u0131 Kilikya\u2019ya yapt\u0131\u011f\u0131 ziyaret s\u0131ras\u0131nda Adana esnaf\u0131na yapt\u0131\u011f\u0131 konu\u015fmada, \u201cMemleket en sonunda yine ger\u00e7ek sahiplerinin elinde kalmaya karar k\u0131ld\u0131. Ermeniler ve di\u011ferlerinin burada hi\u00e7bir hakk\u0131 yoktur. Bu bereketli yerler, koyu ve \u00f6z T\u00fcrk memleketidir\u201d diyerek \u0130ttihat\u00e7\u0131 r\u00fcyan\u0131n ger\u00e7ekle\u015fti\u011fini m\u00fcjdeliyordu. 13 Ocak 1928\u2019de \u0130stanbul Hukuk Fak\u00fcltesi \u00f6\u011frencilerinin vapur ve tramvaylara ast\u0131klar\u0131 \u201cVatanda\u015f T\u00fcrk\u00e7e Konu\u015f!\u201d pankartlar\u0131n\u0131n ayn\u0131s\u0131 1980\u2019lerden sonra Diyarbak\u0131r Zindan\u0131 ba\u015fta olmak \u00fczere Kurdistan\u2019daki okullara ve devletin resmi binalar\u0131na as\u0131ld\u0131. O d\u00f6nem, T\u00fcrk\u00e7e konu\u015fmayan \u2018s\u00f6zde vatanda\u015flara\u2019 a\u00e7\u0131lan davalar, birka\u00e7 y\u0131l sonra \u2018K\u00fcrt\u00e7e konu\u015fan her s\u00f6zde vatanda\u015fa\u2019 parasal cezalara d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek g\u00fcncellendi. 1930\u2019larda Avrupa\u2019da y\u00fckselen fa\u015fizmle ayn\u0131 ideolojik kodlar\u0131 payla\u015fan \u0130ttihat\u00e7\u0131 devlet akl\u0131, Meclis Genel Kurulu\u2019nun bir k\u00f6\u015fesine T\u00fcrk, di\u011fer taraf\u0131na Nazi bayra\u011f\u0131 asmakta beis g\u00f6rmemi\u015f, soyk\u0131r\u0131mdan ka\u00e7an Yahudileri ta\u015f\u0131yan Parita, Salvador ve Struma m\u00fclteci gemilerinin i\u00e7indeki binlerce \u2018Vatans\u0131z Yahudi\u2019 ile birlikte Ege, Karadeniz ve Akdeniz\u2019in sular\u0131na g\u00f6m\u00fclmesini sa\u011flayarak Nazilere \u2018Anadolu\u2019dan sa\u011flam bir selam\u2019 \u00e7akm\u0131\u015flard\u0131r!<\/p>\n\n\n\n

1930\u2019lardan sonra Turanc\u0131 karakterini a\u00e7\u0131k se\u00e7ik beyan eden T\u00fcrk \u0131rk\u00e7\u0131l\u0131\u011f\u0131, bir \u00fcst a\u015famaya ge\u00e7ip b\u00fct\u00fcn d\u00fcnya dillerinin ve k\u00fclt\u00fcrlerinin T\u00fcrkl\u00fckten t\u00fcredi\u011fini iddia eden, bilim tarihine teorik bir skandal olarak ge\u00e7ebilecek olan G\u00fcne\u015f Dil Teorisini ortaya att\u0131. \u00d6b\u00fcr taraftan da T\u00fcrk modernle\u015fme ser\u00fcveninin, Do\u011fulu milletlerin ulusal uyan\u0131\u015f\u0131nda bir esin kayna\u011f\u0131 olabilecek anti emperyalist bir kalk\u0131\u015fma oldu\u011fu iddias\u0131yla bir rol modelli\u011fine soyundu. Sa\u011f milliyet\u00e7iler, Hz. Muhammed\u2019in ne zaman ve nerede s\u00f6yledi\u011fi hala a\u00e7\u0131klanmayan \u2018Konstantinopolis\u2019i alan komutan ne y\u00fcce komutand\u0131r\u2019 s\u00f6z\u00fcn\u00fc dola\u015f\u0131ma sokarken, daha sek\u00fcler fa\u015fistler, \u2018Che\u2019nin \u00e7antas\u0131nda Ata\u2019n\u0131n Nutuk kitab\u0131 vard\u0131\u2019 efsanesine sar\u0131ld\u0131.<\/p>\n\n\n\n

\u0130ttihat\u00e7\u0131l\u0131k, orduya kurtar\u0131c\u0131, kurucu ve modernle\u015ftirici bir \u00fcst rol bi\u00e7erek, ordu ile millet birli\u011fini yaratmak i\u00e7in \u2018Her T\u00fcrk Asker Do\u011far\u2019 miti \u00fczerinden askerlik, sava\u015f\u00e7\u0131l\u0131k ve erkeklik kategorilerini T\u00fcrkl\u00fck temelinde etnikle\u015ftirmi\u015ftir. Bir taraftan T\u00fcrkl\u00fc\u011fe \u00fcst\u00fcn insani de\u011ferler y\u00fcklenirken bir taraftan da bu y\u00fcceltme, \u00f6tekilerin (T\u00fcrk olmayan) d\u00fc\u015f\u00fck ve alt de\u011ferleri \u00fczerinden tan\u0131mlanarak hem \u2018T\u00fcrkl\u00fck\u2019 hem de \u2018\u00d6tekiler\u2019 yeniden kurgulanm\u0131\u015ft\u0131r. \u0130ttihat\u00e7\u0131 ak\u0131l, bir taraftan Bat\u0131 d\u00fcnyas\u0131n\u0131n \u2018Barbar T\u00fcrkler\u2019 tan\u0131m\u0131n\u0131 bo\u015fa \u00e7\u0131karmak i\u00e7in inan\u0131lmaz bir performans sergilerken siyasal \u0130slam ile Turanc\u0131l\u0131\u011f\u0131n birle\u015fti\u011fi son iktidar prati\u011fiyle fabrika ayarlar\u0131na geri d\u00f6nm\u00fc\u015f, \u2018Bat\u0131l\u0131 taklidi yapan kafas\u0131 kar\u0131\u015f\u0131k bir Do\u011fulu\u2019 oldu\u011funu bir kez daha g\u00f6stermi\u015ftir. T\u00fcrk milliyet\u00e7ili\u011fi, Bat\u0131\u2019n\u0131n T\u00fcrkl\u00fc\u011f\u00fc hem i\u00e7eren, hem d\u0131\u015flayan karakteri y\u00fcz\u00fcnden zamanla Bat\u0131l\u0131 de\u011ferlere kar\u015f\u0131 nefret ve hayranl\u0131k aras\u0131 bir duygu geli\u015ftirerek T\u00fcrkl\u00fc\u011f\u00fcn alg\u0131 d\u00fcnyas\u0131na derin bir k\u00fclt\u00fcrel yar\u0131lma, hatta Shayegan\u2019\u0131n deyimiyle \u201ck\u00fclt\u00fcrel bir \u015fizofreni\u201d arma\u011fan etmi\u015ftir.<\/p>\n\n\n\n

G\u00fcn\u00fcm\u00fczde g\u00f6\u00e7 ve farkl\u0131l\u0131\u011f\u0131n Avrupal\u0131lar\u0131n bilin\u00e7alt\u0131nda bu kadar g\u00fc\u00e7l\u00fc bir \u00f6tekilik ve \u0131rksal paranoya yaratmas\u0131n\u0131n en b\u00fcy\u00fck sebebi, asl\u0131nda Avrupal\u0131 hi\u00e7bir ulusun saf bir ulus olmad\u0131\u011f\u0131n\u0131 bilmesinden kaynaklan\u0131r. T\u0131pk\u0131, T\u00fcrk Irk\u00e7\u0131l\u0131\u011f\u0131n\u0131n k\u00f6k sald\u0131\u011f\u0131 yerlerin b\u00fcy\u00fck bir \u00e7o\u011funlu\u011funun ya soyk\u0131r\u0131ma u\u011fram\u0131\u015f b\u00f6lgeler ya da bug\u00fcnk\u00fc yerle\u015fiklerin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131n T\u00fcrk olmayan T\u00fcrklerden olu\u015fuyor olmas\u0131d\u0131r. E-devlet \u00fczerinden yay\u0131nlanan ve hemen sonras\u0131nda kald\u0131r\u0131lan soy k\u00fct\u00fcklerinin milliyet\u00e7ilerde yaratt\u0131\u011f\u0131 \u015fok ve travma hen\u00fcz capcanl\u0131yken \u00fcstelik\u2026<\/p>\n\n\n\n

Kendilerini Osmanl\u0131\u2019n\u0131n \u00e7\u00fcr\u00fcm\u00fc\u015fl\u00fc\u011f\u00fcne kar\u015f\u0131 modern bir devrimci m\u00fcdahale olarak sunan \u0130ttihat Terakki\u2019nin be\u015f kurucusundan ikisi olan ve sonradan J\u00f6n T\u00fcrklerin as\u0131l niyetini anlay\u0131p K\u00fcrtl\u00fcklerine yeniden d\u00f6n\u00fc\u015f yapan Abdullah Cevdet ve \u0130shak S\u00fck\u00fbti ile AKP\u2019nin kurulu\u015f s\u00fcrecinde AKP\u2019de yer alan ve sonradan ayr\u0131lan K\u00fcrtlerin tarihsel dram\u0131 son derece birbirine benzemektedir. K\u00fcrt\u2019\u00fcn T\u00fcrkl\u00fck i\u00e7erisinde erimesini K\u00fcrtler i\u00e7in bir \u015feref payesi olarak g\u00f6r\u00fcp T\u00fcrk fa\u015fizminin esaslar\u0131n\u0131 o g\u00fcn sistematize eden iki K\u00fcrt\u2019ten Ziya G\u00f6kalp ile K\u00fcrt\u00e7eyi \u2018Fars\u00e7adan k\u0131rma sevimsiz bir ta\u015fra dili\u2019 olarak tan\u0131mlayan S\u00fcleyman Nazif\u2019in adlar\u0131 ve ard\u0131llar\u0131 K\u00fcrt\u2019\u00fcn haf\u0131zas\u0131na \u2018kew\u2019 olarak \u00e7oktan ge\u00e7mi\u015ftir.<\/p>\n\n\n\n

T\u00fcrk modernizmi ve milliyet\u00e7ili\u011fi ikinci eldir; T\u00fcrklerin b\u00fcy\u00fck insanl\u0131k ailesinin sayg\u0131n bir \u00fcyesi oldu\u011fu retori\u011fi Hegel\u2019in \u2018D\u00fcnya Tarihselli\u011fi\u2019 kavram\u0131ndan kotar\u0131lm\u0131\u015f, t\u0131pk\u0131 Alman fa\u015fizminin Germen \u0131rk\u0131n\u0131 Antik Yunanlara dayand\u0131r\u0131p \u2018biz insanl\u0131\u011f\u0131n esas\u0131 ve ayn\u0131s\u0131y\u0131z\u2019 iddias\u0131n\u0131n bir benzeri, bu topraklarda dola\u015f\u0131ma sokulmu\u015ftur: Eti Uygarl\u0131\u011f\u0131 T\u00fcrk\u2019t\u00fc ve Antik Yunan Medeniyeti, T\u00fcrk-Grek elitleri taraf\u0131ndan kurulmu\u015ftu! Ankara\u2019n\u0131n S\u0131hhiye Meydan\u0131\u2019nda Hitit G\u00fcne\u015fi An\u0131t\u0131\u2019n\u0131n \u00f6n\u00fcnden on binlerce yoksul T\u00fcrk, her g\u00fcn o heykelin y\u00fcz\u00fcne bile bakmadan sessizce y\u00fcr\u00fcmektedirler.<\/p>\n\n\n\n

T\u0131pk\u0131 Alman fa\u015fizminde oldu\u011fu gibi T\u00fcrk fa\u015fizminde de haklar\u0131 k\u0131s\u0131tlanm\u0131\u015f her birey, ayn\u0131 zamanda milli varl\u0131ktan d\u0131\u015flanm\u0131\u015f, milli \u00e7eperin d\u0131\u015f\u0131na d\u00fc\u015fm\u00fc\u015f bireydir. K\u0131s\u0131tl\u0131 haklar\u0131 olan i\u015f\u00e7ilere Almanlar Vaterlandslos (vatans\u0131z) derken, haklar\u0131 k\u0131s\u0131tlanm\u0131\u015f M\u00fcsl\u00fcman olmayan topluluklara Osmanl\u0131lar \u2018g\u00e2vur\u2019 demi\u015ftir. Vatanda\u015fl\u0131k haklar\u0131 iade edildik\u00e7e bu topluluklar milli \u00e7eperin i\u00e7ine dahil edilerek \u2018ayr\u0131cal\u0131kl\u0131 yurtta\u015f\u2019 kategorisine al\u0131nm\u0131\u015ft\u0131r. Hakk\u0131n, \u00f6dev kar\u015f\u0131s\u0131nda \u00e7ok c\u0131l\u0131z oldu\u011fu bu yurtta\u015fl\u0131k bi\u00e7iminde, milli \u00e7eperin ayr\u0131cal\u0131kl\u0131 alan\u0131na d\u00e2hil olmak elbette bir \u015feref payesi say\u0131lm\u0131\u015ft\u0131r. Osmanl\u0131 d\u00f6neminde ismi yoksulluk, g\u00f6\u00e7ebelik, isyan ve s\u00fcrg\u00fcnlerle an\u0131lan T\u00fcrkl\u00fck, mitolojik bir tarihsellik ve antropolojik kurgularla iyice y\u00fcceltilmi\u015f bir \u00fcst kimli\u011fe, yani \u015fanl\u0131 bir T\u00fcrkl\u00fc\u011fe terfi ettirilmi\u015ftir. T\u00fcrk ulus mitinde t\u00fcreyi\u015f ve d\u00fcnyaya yay\u0131lma efsanesinin ad\u0131n\u0131n Ergenekon olmas\u0131 ile T\u00fcrk devlet gelene\u011finin en derin, en kanl\u0131 ve en b\u00fcy\u00fck gizli yap\u0131lanmas\u0131n\u0131n ad\u0131n\u0131n Ergenekon olmas\u0131, \u0130ttihat\u00e7\u0131 akl\u0131n nas\u0131l bir komitac\u0131 karaktere sahip oldu\u011funu en bariz g\u00f6stergesidir.<\/p>\n\n\n\n

\u0130ttihat\u00e7\u0131l\u0131\u011f\u0131n Osmanl\u0131\u2019dan d\u00f6n\u00fc\u015ft\u00fcrerek devrald\u0131\u011f\u0131 militarizm art\u0131k ordu-siyaset ili\u015fkisinin \u00e7ok \u00f6tesine ge\u00e7ip k\u00fclt\u00fcrel ba\u011flam\u0131n\u0131 yaratm\u0131\u015f ve sivil alan\u0131n g\u00fcndelik diline sirayet etmi\u015ftir. Sava\u015fa davet ayn\u0131 zamanda erkekli\u011fe bir davettir. Her yerde do\u011falla\u015ft\u0131r\u0131lan militarizm, egemen erkek mottosunu besleyerek sava\u015f ve sava\u015fkanl\u0131k \u00f6zelliklerini T\u00fcrkl\u00fc\u011f\u00fcn do\u011fal vas\u0131flar\u0131 olarak kurgulam\u0131\u015ft\u0131r. T\u00fcrkiye\u2019de ayn\u0131 zamanda bir fallik ideoloji olan militarizm, bir taraftan makbul erkekli\u011fin s\u0131n\u0131rlar\u0131n\u0131 \u00e7izmi\u015f; devlet ve kentler dikey bir d\u00fczlemde kurgulan\u0131p y\u00fccelik payeleriyle onurland\u0131r\u0131lm\u0131\u015ft\u0131r. Okullar ve k\u0131\u015flalar, temiz, itaatk\u00e2r ve disiplinli erkek yurtta\u015flar\u0131n \u00fcretildi\u011fi, ordu-millet birli\u011finin verimli bir tarlas\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Avrupa\u2019da Protestan ahlak\u0131n bedensel arzuyu kapitalist \u00fcretimin fayda ilkesine yararl\u0131 hale getirecek \u015fekilde d\u00fczenlemesi ile k\u0131\u015flalarda sabahtan ak\u015fama kadar \u2018S\u00fcr\u00fcn!\u2019 komutuyla enerjileri bo\u015falt\u0131lan y\u00fczbinlerce gen\u00e7, kapsaml\u0131 bir biyo-iktidar uygulamas\u0131n\u0131n kurbanlar\u0131 olmu\u015flard\u0131r. Erkek \u00e7ocuklar\u0131n\u0131n ilk cinsel pratiklerinin \u2018milli oldu\u2019 \u015feklinde tan\u0131mlanmas\u0131, erkeklik ve milliyet\u00e7ilik aras\u0131ndaki diyalektik ba\u011f\u0131n g\u00fcndelik dile sirayet etmi\u015f \u015feklidir.<\/p>\n\n\n\n

Ayd\u0131nlanmac\u0131 \u0130ttihat\u00e7\u0131lardan Ye\u015fil \u0130ttihat\u00e7\u0131lara kadar T\u00fcrk fa\u015fizminin a\u011f\u0131r tazyiki alt\u0131nda bile bu g\u00fcn h\u00e2l\u00e2 direnmeye devam eden K\u00fcrtler, T\u00fcrkl\u00fc\u011f\u00fcn \u2018yekpare birlik\u2019 iddias\u0131n\u0131n tam ortas\u0131nda bir t\u00fcrl\u00fc kapanmayan kocaman bir gedik olarak kalmaya devam ediyor. K\u00fcrtleri ve di\u011fer t\u00fcm \u2018kendilerinden olmayanlar\u0131\u2019 bast\u0131ran, ink\u00e2r eden, h\u0131n\u00e7la y\u00f6nelen T\u00fcrk fa\u015fizmi, yaratt\u0131\u011f\u0131 fa\u015fist k\u00fclt\u00fcr\u00fcn iki tarafl\u0131 a\u011f\u0131r travmas\u0131yla y\u00fczle\u015fmedik\u00e7e bu travmada i\u00e7kin olan kar\u015f\u0131l\u0131kl\u0131 \u015fiddet eksilmeden devam edecektir. Ya\u015fam\u0131n her alan\u0131na sirayet etmi\u015f olan egemen T\u00fcrkl\u00fck, kendi d\u0131\u015f\u0131ndakileri siyasi ve hukuksal d\u00fczlem i\u00e7inde k\u00fclt\u00fcrel bir at\u0131k olarak kodlayan \u0130ttihat\u00e7\u0131 fa\u015fizmden t\u00fcremi\u015f \u2018Ayr\u0131cal\u0131kl\u0131 Yurtta\u015fl\u0131\u011f\u0131\u2019 ile hesapla\u015fmad\u0131k\u00e7a bu topraklar \u2018Cennet Vatan\u2019 de\u011fil, \u2018fa\u015fizmin insana cinnet ge\u00e7irten vatan\u0131\u2019 olmaya devam edecektir.
<\/p>\n","protected":false},"excerpt":{"rendered":"

“Rumeli\u2019nde ve bilhassa Anadolu\u2019da T\u00fcrk unsurunu kuvvetlendirmek ve her \u015feyden evvel de i\u00e7imizdeki K\u00fcrtleri yo\u011furup kendimize mal etmek \u015fartt\u0131r. T\u00fcrk taht\u0131na \u00e7\u0131km\u0131\u015f olan seleflerimin en b\u00fcy\u00fck kusuru Slav unsurunu Osmanl\u0131la\u015ft\u0131rm\u0131\u015f olmamalar\u0131d\u0131r. Bu tabii kolay bir i\u015f de\u011fildir. Mamafih Rum ve Ermenilerle kan kar\u0131\u015f\u0131m\u0131 daha kolay husule gelmi\u015ftir. Fakat\u00a0Allah\u2019a \u015f\u00fck\u00fcr, kan\u0131m\u0131z \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc muhafaza etmi\u015ftir.” Sultan Abd\u00fclhamit & Siyasi Hat\u0131ralar\u0131m Hafif yukar\u0131ya k\u0131vr\u0131lm\u0131\u015f b\u0131y\u0131klar\u0131, \u015f\u0131k pard\u00f6s\u00fc ve f\u00f6tr \u015fapkalar\u0131yla \u0130stanbul, Selanik ve Paris\u2019e da\u011f\u0131lm\u0131\u015f J\u00f6n T\u00fcrkler, Bat\u0131l\u0131 beyazlar\u0131n \u2018Hasta Adam\u2019 dedikleri Osmanl\u0131n\u0131n yeni kurucu unsurlar\u0131 olarak tarih sahnesinde \u00e7\u0131kt\u0131klar\u0131nda, Abd\u00fclhamit d\u00e2hil modernist bir\u00e7ok Osmanl\u0131 sultan\u0131, devletin kurtar\u0131c\u0131 rol\u00fcn\u00fc yekpare bir T\u00fcrkl\u00fc\u011f\u00fcn mutlak in\u015fas\u0131na \u00e7oktan havale etmi\u015fti. \u00d6zellikle Abd\u00fclhamit d\u00f6neminde gittik\u00e7e k\u00fc\u00e7\u00fclen Devlet-i Ali\u2019den son kalan halklar\u0131n da kopu\u015funu engellemek i\u00e7in bir nevi proto-milliyet\u00e7ilik ve merkezile\u015fme stratejisi hayata ge\u00e7irilmi\u015f ve bu milliyet\u00e7ili\u011fin de ideolojik harc\u0131 \u00dcmmet-i \u0130slam ile kar\u0131lm\u0131\u015ft\u0131. \u00dcmmet-i \u0130slam dediklerinin derinliklerinde sinsice akan \u015fey, asl\u0131nda ar\u0131 duru bir T\u00fcrk \u0130slam\u0131\u2019yd\u0131. Abd\u00fclhamit\u2019ten \u0130ttihat\u00e7\u0131lara, Kemalistlerden siyasal \u0130slamc\u0131lara kadar T\u00fcrk milliyet\u00e7ili\u011finin \u00fc\u00e7 ana malzemesi olan muhafazak\u00e2rl\u0131k, \u0130slamc\u0131l\u0131k ve T\u00fcrkl\u00fck momentlerinin a\u011f\u0131rl\u0131\u011f\u0131 hesapland\u0131\u011f\u0131nda Hira Da\u011f\u0131, Tanr\u0131 Da\u011f\u0131\u2019n\u0131n yan\u0131nda hep c\u00fcce kalm\u0131\u015ft\u0131r. Kay\u0131p \u00fcst\u00fcne kay\u0131p verip gittik\u00e7e da\u011f\u0131lan Devlet-i Ali\u2019yi reform ve restorasyonlarla kurtarmaya \u00e7al\u0131\u015fan kurucu elitler, ilerlemeci tarih anlat\u0131s\u0131n\u0131n Frans\u0131z Devrimi\u2019nden sonra medenile\u015fmenin bi\u00e7imsel bir \u015fart\u0131 kabul etti\u011fi yekpare bir ulusun in\u015fa \u00e7al\u0131\u015fmas\u0131na giri\u015fmi\u015flerdi. Ulus in\u015fas\u0131nda temelin sa\u011flamla\u015fmas\u0131n\u0131n \u00f6n ko\u015fulu olarak da T\u00fcrkl\u00fc\u011fe fazlal\u0131k olan b\u00fct\u00fcn \u00f6tekilerin bir bir kesilip at\u0131lmas\u0131n\u0131, yani sistematik bir soyk\u0131r\u0131m\u0131 esas alm\u0131\u015flard\u0131. A\u015fama a\u015fama uygulamaya konulan bu etno-m\u00fchendislik, tarihin en b\u00fcy\u00fck g\u00f6\u00e7, soyk\u0131r\u0131m ve m\u00fclks\u00fczle\u015ftirme vah\u015fetlerinden birine d\u00f6n\u00fc\u015fm\u00fc\u015f, 1893 n\u00fcfus say\u0131m\u0131na g\u00f6re yakla\u015f\u0131k 5 milyon olan Ermeni, Rum, Frenk, Yahudi ve Asur\u00ee n\u00fcfusunu 100 y\u0131l sonra 90 bine kadar d\u00fc\u015f\u00fcrm\u00fc\u015ft\u00fcr. \u0130ttihat\u00e7\u0131 projenin halklar mezarl\u0131\u011f\u0131na ve k\u00fclt\u00fcrel bir mezbahaneye \u00e7evirdi\u011fi Anadolu ve Kurdistan\u2019da \u2018Aileden Zenginlik\u2019 tarihinin diplerinde \u00e7o\u011funlukla bir el koyma, soyk\u0131r\u0131m ya da g\u00f6\u00e7ertme hik\u00e2yesi gizlidir. Daha sonra \u2018ink\u00e2r ve g\u00f6rmezden\u2019 gelme tutumu, T\u00fcrkl\u00fc\u011f\u00fcn ayr\u0131cal\u0131kl\u0131 alanlar\u0131n\u0131 yaratacak ve \u0130ttihat\u00e7\u0131lar bu vah\u015fete bir marangozluk tabiri olan \u2018D\u00fczle\u015ftirme\u2019 ismini koyacaklard\u0131! T\u00fcrk \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131n radikalle\u015fti\u011fi d\u00f6nemlerde yeni kurucu elitler, \u2018Osmanl\u0131\u2019n\u0131n devam\u0131 de\u011fil yepyeni bir hik\u00e2yenin yaz\u0131c\u0131lar\u0131y\u0131z\u2019 iddias\u0131n\u0131 ortaya atarken, bir d\u00f6nem sonra Osmanl\u0131\u2019n\u0131n en parlak d\u00f6nemlerinin \u2018Esasl\u0131 Bir T\u00fcrkl\u00fck\u2019 ruhunun tezah\u00fcr\u00fc oldu\u011fu mitosuna tekrar geri d\u00f6n\u00fcyorlard\u0131. C. Findley\u2019in daha sonra \u2018kopu\u015f-devaml\u0131l\u0131k\u2019 ikilemi olarak tan\u0131mlad\u0131\u011f\u0131 durum, kafas\u0131 kar\u0131\u015f\u0131k milliyet\u00e7ilerin gelgit dolu d\u00fcnyas\u0131n\u0131n ortas\u0131nda bir \u00e7at\u0131\u015fma ve belirsizlik alan\u0131 olarak ilk g\u00fcnk\u00fc canl\u0131l\u0131\u011f\u0131n\u0131 hala korumaktad\u0131r. Maddi ve sembolik kaynaklar\u0131 ele ge\u00e7iren Kemalistler taraf\u0131ndan devral\u0131nan \u0130ttihat\u00e7\u0131l\u0131k, bug\u00fcn Ye\u015fil \u0130ttihat\u00e7\u0131l\u0131k olarak bu topraklar\u0131 \u00e7\u00f6lle\u015ftirmeye devam etmektedir. Yasal \u015fiddetin namlular\u0131n\u0131 d\u00f6nem d\u00f6nem devletin bile g\u00f6\u011fs\u00fcne dayayabilen bu komitac\u0131 mekanizma, y\u00fcz y\u0131ll\u0131k bir zaman diliminde be\u015f askeri darbeyi ve say\u0131s\u0131z \u00fcltimatomu T\u00fcrkl\u00fc\u011f\u00fcn g\u00fczide demokrasi tarihine arma\u011fan etmi\u015ftir. Mustafa Kemal, 16 Mart 1923\u2019te ilk Ermeni K\u0131r\u0131m\u0131\u2019n\u0131n ya\u015fand\u0131\u011f\u0131 Kilikya\u2019ya yapt\u0131\u011f\u0131 ziyaret s\u0131ras\u0131nda Adana esnaf\u0131na yapt\u0131\u011f\u0131 konu\u015fmada, \u201cMemleket en sonunda yine ger\u00e7ek sahiplerinin elinde kalmaya karar k\u0131ld\u0131. Ermeniler ve di\u011ferlerinin burada hi\u00e7bir hakk\u0131 yoktur. Bu bereketli yerler, koyu ve \u00f6z T\u00fcrk memleketidir\u201d diyerek \u0130ttihat\u00e7\u0131 r\u00fcyan\u0131n ger\u00e7ekle\u015fti\u011fini m\u00fcjdeliyordu. 13 Ocak 1928\u2019de \u0130stanbul Hukuk Fak\u00fcltesi \u00f6\u011frencilerinin vapur ve tramvaylara ast\u0131klar\u0131 \u201cVatanda\u015f T\u00fcrk\u00e7e Konu\u015f!\u201d pankartlar\u0131n\u0131n ayn\u0131s\u0131 1980\u2019lerden sonra Diyarbak\u0131r Zindan\u0131 ba\u015fta olmak \u00fczere Kurdistan\u2019daki okullara ve devletin resmi binalar\u0131na as\u0131ld\u0131. O d\u00f6nem, T\u00fcrk\u00e7e konu\u015fmayan \u2018s\u00f6zde vatanda\u015flara\u2019 a\u00e7\u0131lan davalar, birka\u00e7 y\u0131l sonra \u2018K\u00fcrt\u00e7e konu\u015fan her s\u00f6zde vatanda\u015fa\u2019 parasal cezalara d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek g\u00fcncellendi. 1930\u2019larda Avrupa\u2019da y\u00fckselen fa\u015fizmle ayn\u0131 ideolojik kodlar\u0131 payla\u015fan \u0130ttihat\u00e7\u0131 devlet akl\u0131, Meclis Genel Kurulu\u2019nun bir k\u00f6\u015fesine T\u00fcrk, di\u011fer taraf\u0131na Nazi bayra\u011f\u0131 asmakta beis g\u00f6rmemi\u015f, soyk\u0131r\u0131mdan ka\u00e7an Yahudileri ta\u015f\u0131yan Parita, Salvador ve Struma m\u00fclteci gemilerinin i\u00e7indeki binlerce \u2018Vatans\u0131z Yahudi\u2019 ile birlikte Ege, Karadeniz ve Akdeniz\u2019in sular\u0131na g\u00f6m\u00fclmesini sa\u011flayarak Nazilere \u2018Anadolu\u2019dan sa\u011flam bir selam\u2019 \u00e7akm\u0131\u015flard\u0131r! 1930\u2019lardan sonra Turanc\u0131 karakterini a\u00e7\u0131k se\u00e7ik beyan eden T\u00fcrk \u0131rk\u00e7\u0131l\u0131\u011f\u0131, bir \u00fcst a\u015famaya ge\u00e7ip b\u00fct\u00fcn d\u00fcnya dillerinin ve k\u00fclt\u00fcrlerinin T\u00fcrkl\u00fckten t\u00fcredi\u011fini iddia eden, bilim tarihine teorik bir skandal olarak ge\u00e7ebilecek olan G\u00fcne\u015f Dil Teorisini ortaya att\u0131. \u00d6b\u00fcr taraftan da T\u00fcrk modernle\u015fme ser\u00fcveninin, Do\u011fulu milletlerin ulusal uyan\u0131\u015f\u0131nda bir esin kayna\u011f\u0131 olabilecek anti emperyalist bir kalk\u0131\u015fma oldu\u011fu iddias\u0131yla bir rol modelli\u011fine soyundu. Sa\u011f milliyet\u00e7iler, Hz. Muhammed\u2019in ne zaman ve nerede s\u00f6yledi\u011fi hala a\u00e7\u0131klanmayan \u2018Konstantinopolis\u2019i alan komutan ne y\u00fcce komutand\u0131r\u2019 s\u00f6z\u00fcn\u00fc dola\u015f\u0131ma sokarken, daha sek\u00fcler fa\u015fistler, \u2018Che\u2019nin \u00e7antas\u0131nda Ata\u2019n\u0131n Nutuk kitab\u0131 vard\u0131\u2019 efsanesine sar\u0131ld\u0131. \u0130ttihat\u00e7\u0131l\u0131k, orduya kurtar\u0131c\u0131, kurucu ve modernle\u015ftirici bir \u00fcst rol bi\u00e7erek, ordu ile millet birli\u011fini yaratmak i\u00e7in \u2018Her T\u00fcrk Asker Do\u011far\u2019 miti \u00fczerinden askerlik, sava\u015f\u00e7\u0131l\u0131k ve erkeklik kategorilerini T\u00fcrkl\u00fck temelinde etnikle\u015ftirmi\u015ftir. Bir taraftan T\u00fcrkl\u00fc\u011fe \u00fcst\u00fcn insani de\u011ferler y\u00fcklenirken bir taraftan da bu y\u00fcceltme, \u00f6tekilerin (T\u00fcrk olmayan) d\u00fc\u015f\u00fck ve alt de\u011ferleri \u00fczerinden tan\u0131mlanarak hem \u2018T\u00fcrkl\u00fck\u2019 hem de \u2018\u00d6tekiler\u2019 yeniden kurgulanm\u0131\u015ft\u0131r. \u0130ttihat\u00e7\u0131 ak\u0131l, bir taraftan Bat\u0131 d\u00fcnyas\u0131n\u0131n \u2018Barbar T\u00fcrkler\u2019 tan\u0131m\u0131n\u0131 bo\u015fa \u00e7\u0131karmak i\u00e7in inan\u0131lmaz bir performans sergilerken siyasal \u0130slam ile Turanc\u0131l\u0131\u011f\u0131n birle\u015fti\u011fi son iktidar prati\u011fiyle fabrika ayarlar\u0131na geri d\u00f6nm\u00fc\u015f, \u2018Bat\u0131l\u0131 taklidi yapan kafas\u0131 kar\u0131\u015f\u0131k bir Do\u011fulu\u2019 oldu\u011funu bir kez daha g\u00f6stermi\u015ftir. T\u00fcrk milliyet\u00e7ili\u011fi, Bat\u0131\u2019n\u0131n T\u00fcrkl\u00fc\u011f\u00fc hem i\u00e7eren, hem d\u0131\u015flayan karakteri y\u00fcz\u00fcnden zamanla Bat\u0131l\u0131 de\u011ferlere kar\u015f\u0131 nefret ve hayranl\u0131k aras\u0131 bir duygu geli\u015ftirerek T\u00fcrkl\u00fc\u011f\u00fcn alg\u0131 d\u00fcnyas\u0131na derin bir k\u00fclt\u00fcrel yar\u0131lma, hatta Shayegan\u2019\u0131n deyimiyle \u201ck\u00fclt\u00fcrel bir \u015fizofreni\u201d arma\u011fan etmi\u015ftir. G\u00fcn\u00fcm\u00fczde g\u00f6\u00e7 ve farkl\u0131l\u0131\u011f\u0131n Avrupal\u0131lar\u0131n bilin\u00e7alt\u0131nda bu kadar g\u00fc\u00e7l\u00fc bir \u00f6tekilik ve \u0131rksal paranoya yaratmas\u0131n\u0131n en b\u00fcy\u00fck sebebi, asl\u0131nda Avrupal\u0131 hi\u00e7bir ulusun saf bir ulus olmad\u0131\u011f\u0131n\u0131 bilmesinden kaynaklan\u0131r. T\u0131pk\u0131, T\u00fcrk Irk\u00e7\u0131l\u0131\u011f\u0131n\u0131n k\u00f6k sald\u0131\u011f\u0131 yerlerin b\u00fcy\u00fck bir \u00e7o\u011funlu\u011funun ya soyk\u0131r\u0131ma u\u011fram\u0131\u015f b\u00f6lgeler ya da bug\u00fcnk\u00fc yerle\u015fiklerin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131n T\u00fcrk olmayan T\u00fcrklerden olu\u015fuyor olmas\u0131d\u0131r. E-devlet \u00fczerinden yay\u0131nlanan ve hemen sonras\u0131nda kald\u0131r\u0131lan soy k\u00fct\u00fcklerinin milliyet\u00e7ilerde yaratt\u0131\u011f\u0131 \u015fok ve travma hen\u00fcz capcanl\u0131yken \u00fcstelik\u2026 Kendilerini Osmanl\u0131\u2019n\u0131n \u00e7\u00fcr\u00fcm\u00fc\u015fl\u00fc\u011f\u00fcne kar\u015f\u0131 modern bir devrimci m\u00fcdahale olarak sunan \u0130ttihat Terakki\u2019nin be\u015f kurucusundan ikisi olan ve sonradan J\u00f6n T\u00fcrklerin as\u0131l niyetini anlay\u0131p K\u00fcrtl\u00fcklerine yeniden d\u00f6n\u00fc\u015f yapan Abdullah Cevdet ve \u0130shak S\u00fck\u00fbti ile AKP\u2019nin kurulu\u015f s\u00fcrecinde AKP\u2019de yer alan ve sonradan ayr\u0131lan K\u00fcrtlerin tarihsel dram\u0131 son derece birbirine benzemektedir. K\u00fcrt\u2019\u00fcn T\u00fcrkl\u00fck i\u00e7erisinde erimesini K\u00fcrtler i\u00e7in bir \u015feref payesi olarak g\u00f6r\u00fcp T\u00fcrk fa\u015fizminin esaslar\u0131n\u0131 o g\u00fcn sistematize eden iki K\u00fcrt\u2019ten Ziya G\u00f6kalp ile K\u00fcrt\u00e7eyi \u2018Fars\u00e7adan k\u0131rma sevimsiz bir ta\u015fra dili\u2019 olarak tan\u0131mlayan S\u00fcleyman Nazif\u2019in adlar\u0131 ve ard\u0131llar\u0131 K\u00fcrt\u2019\u00fcn haf\u0131zas\u0131na \u2018kew\u2019 olarak \u00e7oktan ge\u00e7mi\u015ftir. T\u00fcrk modernizmi ve milliyet\u00e7ili\u011fi ikinci eldir; T\u00fcrklerin b\u00fcy\u00fck insanl\u0131k ailesinin sayg\u0131n bir \u00fcyesi oldu\u011fu retori\u011fi Hegel\u2019in \u2018D\u00fcnya Tarihselli\u011fi\u2019 kavram\u0131ndan kotar\u0131lm\u0131\u015f, t\u0131pk\u0131 Alman fa\u015fizminin Germen \u0131rk\u0131n\u0131 Antik Yunanlara dayand\u0131r\u0131p \u2018biz insanl\u0131\u011f\u0131n esas\u0131 ve ayn\u0131s\u0131y\u0131z\u2019 iddias\u0131n\u0131n bir benzeri, bu topraklarda dola\u015f\u0131ma sokulmu\u015ftur: Eti Uygarl\u0131\u011f\u0131 T\u00fcrk\u2019t\u00fc ve Antik Yunan Medeniyeti, T\u00fcrk-Grek elitleri taraf\u0131ndan kurulmu\u015ftu! Ankara\u2019n\u0131n S\u0131hhiye Meydan\u0131\u2019nda Hitit G\u00fcne\u015fi An\u0131t\u0131\u2019n\u0131n \u00f6n\u00fcnden on binlerce yoksul T\u00fcrk, her g\u00fcn o heykelin y\u00fcz\u00fcne bile bakmadan sessizce y\u00fcr\u00fcmektedirler. T\u0131pk\u0131 Alman fa\u015fizminde oldu\u011fu gibi T\u00fcrk fa\u015fizminde de haklar\u0131 k\u0131s\u0131tlanm\u0131\u015f her birey, ayn\u0131 zamanda milli varl\u0131ktan d\u0131\u015flanm\u0131\u015f, milli \u00e7eperin d\u0131\u015f\u0131na d\u00fc\u015fm\u00fc\u015f bireydir. K\u0131s\u0131tl\u0131 haklar\u0131 olan i\u015f\u00e7ilere Almanlar Vaterlandslos (vatans\u0131z) derken, haklar\u0131 k\u0131s\u0131tlanm\u0131\u015f M\u00fcsl\u00fcman olmayan topluluklara Osmanl\u0131lar \u2018g\u00e2vur\u2019 demi\u015ftir. Vatanda\u015fl\u0131k haklar\u0131 iade edildik\u00e7e bu topluluklar milli \u00e7eperin i\u00e7ine dahil edilerek \u2018ayr\u0131cal\u0131kl\u0131 yurtta\u015f\u2019 kategorisine al\u0131nm\u0131\u015ft\u0131r. Hakk\u0131n, \u00f6dev kar\u015f\u0131s\u0131nda \u00e7ok c\u0131l\u0131z oldu\u011fu bu yurtta\u015fl\u0131k bi\u00e7iminde, milli \u00e7eperin ayr\u0131cal\u0131kl\u0131 alan\u0131na d\u00e2hil olmak elbette bir \u015feref payesi say\u0131lm\u0131\u015ft\u0131r. Osmanl\u0131 d\u00f6neminde ismi yoksulluk, g\u00f6\u00e7ebelik, isyan ve s\u00fcrg\u00fcnlerle an\u0131lan T\u00fcrkl\u00fck, mitolojik bir tarihsellik ve antropolojik kurgularla iyice y\u00fcceltilmi\u015f bir \u00fcst kimli\u011fe, yani \u015fanl\u0131 bir T\u00fcrkl\u00fc\u011fe terfi ettirilmi\u015ftir. T\u00fcrk ulus mitinde t\u00fcreyi\u015f ve d\u00fcnyaya yay\u0131lma efsanesinin ad\u0131n\u0131n Ergenekon olmas\u0131 ile T\u00fcrk devlet gelene\u011finin en derin, en kanl\u0131 ve en b\u00fcy\u00fck gizli yap\u0131lanmas\u0131n\u0131n ad\u0131n\u0131n Ergenekon olmas\u0131, \u0130ttihat\u00e7\u0131 akl\u0131n nas\u0131l bir komitac\u0131 karaktere sahip oldu\u011funu en bariz g\u00f6stergesidir. \u0130ttihat\u00e7\u0131l\u0131\u011f\u0131n Osmanl\u0131\u2019dan d\u00f6n\u00fc\u015ft\u00fcrerek devrald\u0131\u011f\u0131 militarizm art\u0131k ordu-siyaset ili\u015fkisinin \u00e7ok \u00f6tesine ge\u00e7ip k\u00fclt\u00fcrel ba\u011flam\u0131n\u0131 yaratm\u0131\u015f ve sivil alan\u0131n g\u00fcndelik diline sirayet etmi\u015ftir. Sava\u015fa davet ayn\u0131 zamanda erkekli\u011fe bir davettir. Her yerde do\u011falla\u015ft\u0131r\u0131lan militarizm, egemen erkek mottosunu besleyerek sava\u015f ve sava\u015fkanl\u0131k \u00f6zelliklerini T\u00fcrkl\u00fc\u011f\u00fcn do\u011fal vas\u0131flar\u0131 olarak kurgulam\u0131\u015ft\u0131r. T\u00fcrkiye\u2019de ayn\u0131 zamanda bir fallik ideoloji olan militarizm, bir taraftan makbul erkekli\u011fin s\u0131n\u0131rlar\u0131n\u0131 \u00e7izmi\u015f; devlet ve kentler dikey bir d\u00fczlemde kurgulan\u0131p y\u00fccelik payeleriyle onurland\u0131r\u0131lm\u0131\u015ft\u0131r. Okullar ve k\u0131\u015flalar, temiz, itaatk\u00e2r ve disiplinli erkek yurtta\u015flar\u0131n \u00fcretildi\u011fi, ordu-millet birli\u011finin verimli bir tarlas\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Avrupa\u2019da Protestan ahlak\u0131n bedensel arzuyu kapitalist \u00fcretimin fayda ilkesine yararl\u0131 hale getirecek \u015fekilde d\u00fczenlemesi ile k\u0131\u015flalarda sabahtan ak\u015fama kadar \u2018S\u00fcr\u00fcn!\u2019 komutuyla enerjileri bo\u015falt\u0131lan y\u00fczbinlerce gen\u00e7, kapsaml\u0131 bir biyo-iktidar uygulamas\u0131n\u0131n kurbanlar\u0131 olmu\u015flard\u0131r. Erkek \u00e7ocuklar\u0131n\u0131n ilk cinsel pratiklerinin \u2018milli oldu\u2019 \u015feklinde tan\u0131mlanmas\u0131, erkeklik ve milliyet\u00e7ilik aras\u0131ndaki diyalektik ba\u011f\u0131n g\u00fcndelik dile sirayet etmi\u015f \u015feklidir. Ayd\u0131nlanmac\u0131 \u0130ttihat\u00e7\u0131lardan Ye\u015fil \u0130ttihat\u00e7\u0131lara kadar T\u00fcrk fa\u015fizminin a\u011f\u0131r tazyiki alt\u0131nda bile bu g\u00fcn h\u00e2l\u00e2 direnmeye devam eden K\u00fcrtler, T\u00fcrkl\u00fc\u011f\u00fcn \u2018yekpare birlik\u2019 iddias\u0131n\u0131n tam ortas\u0131nda bir t\u00fcrl\u00fc kapanmayan kocaman bir gedik olarak kalmaya devam ediyor. K\u00fcrtleri ve di\u011fer t\u00fcm \u2018kendilerinden olmayanlar\u0131\u2019 bast\u0131ran, ink\u00e2r eden, h\u0131n\u00e7la y\u00f6nelen T\u00fcrk fa\u015fizmi, yaratt\u0131\u011f\u0131 fa\u015fist k\u00fclt\u00fcr\u00fcn iki tarafl\u0131 a\u011f\u0131r travmas\u0131yla y\u00fczle\u015fmedik\u00e7e bu travmada i\u00e7kin olan kar\u015f\u0131l\u0131kl\u0131 \u015fiddet eksilmeden devam edecektir. Ya\u015fam\u0131n her alan\u0131na sirayet etmi\u015f olan egemen T\u00fcrkl\u00fck, kendi d\u0131\u015f\u0131ndakileri siyasi ve hukuksal d\u00fczlem i\u00e7inde k\u00fclt\u00fcrel bir at\u0131k olarak kodlayan \u0130ttihat\u00e7\u0131 fa\u015fizmden t\u00fcremi\u015f \u2018Ayr\u0131cal\u0131kl\u0131 Yurtta\u015fl\u0131\u011f\u0131\u2019 ile hesapla\u015fmad\u0131k\u00e7a bu topraklar \u2018Cennet Vatan\u2019 de\u011fil, \u2018fa\u015fizmin insana cinnet ge\u00e7irten vatan\u0131\u2019 olmaya devam edecektir.<\/p>\n","protected":false},"author":1,"featured_media":331,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":0,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-100","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized"],"_links":{"self":[{"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/100","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=100"}],"version-history":[{"count":3,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/100\/revisions"}],"predecessor-version":[{"id":333,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/100\/revisions\/333"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/media\/331"}],"wp:attachment":[{"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=100"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=100"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=100"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}