{"id":103,"date":"2018-11-21T07:55:00","date_gmt":"2018-11-21T07:55:00","guid":{"rendered":"https:\/\/selahattingezer.com.tr\/?p=103"},"modified":"2025-06-08T15:28:58","modified_gmt":"2025-06-08T15:28:58","slug":"yurtseverlik-baskalasim-ve-milliyetcilik","status":"publish","type":"post","link":"https:\/\/selaheddinbiyani.com.tr\/index.php\/2018\/11\/21\/yurtseverlik-baskalasim-ve-milliyetcilik\/","title":{"rendered":"YURTSEVERL\u0130K, BA\u015eKALA\u015eIM VE M\u0130LL\u0130YET\u00c7\u0130L\u0130K"},"content":{"rendered":"\n

<\/a>\u2018\u00dclke\u2019 ve \u2018kavim\u2019 diyalekti\u011fi devrimcilerin elinde \u00f6zg\u00fcrle\u015fmenin silah\u0131na d\u00f6n\u00fc\u015febilirken milliyet\u00e7inin elinde \u2018soyk\u0131r\u0131m \u00e7a\u011fr\u0131s\u0131na\u2019 kadar gidebilen bir sarka\u00e7 gibi hareket eder. Yurtseverli\u011fin \u00e7o\u011fu i\u015fgal ve direni\u015ften t\u00fcremi\u015f kavramlar dizgesi zamanla milliyet\u00e7ili\u011fin k\u0131\u015fk\u0131rt\u0131c\u0131 do\u011fas\u0131n\u0131 besleyen devasa bir politik ve k\u00fclt\u00fcrel repertuara da d\u00f6n\u00fc\u015febilir. Bu \u00fclkede ittihat\u00e7\u0131 ve komitac\u0131 \u015feflerin y\u0131k\u0131c\u0131 do\u011falar\u0131n\u0131 gizlemek i\u00e7in \u00e7o\u011funlukla \u2018\u00e7\u0131plak fa\u015fizmlerine\u2019 yurtseverlik ismini koydu\u011funu \u00e7ok\u00e7a \u015fahit olmu\u015fuzdur.<\/p>\n\n\n\n

Yurtseverli\u011fin de, milliyet\u00e7ili\u011fin de dilinde a\u015fk ve ba\u011flanma vard\u0131r; ikisi de temel malzemesini kolektif dayan\u0131\u015fman\u0131n temeli olan halktan almas\u0131na ra\u011fmen milliyet\u00e7inin halk\u0131 kendi \u00f6z milletidir; halk onun tasavvur d\u00fcnyas\u0131nda belirsizdir, da\u011f\u0131n\u0131kt\u0131r ve \u00e7o\u011funlukla yekv\u00fccut milletinin g\u00fcven vermeyen uzuvlar\u0131d\u0131r.<\/p>\n\n\n\n

Vatan topra\u011f\u0131 kavram\u0131 Paris Kom\u00fcn\u00fcnde “bir dostluk ve dayan\u0131\u015fma ili\u015fkisi” iken Hitler Almayas\u0131nda “y\u00fcce Alman ruhunun” co\u011frafik tezah\u00fcr\u00fcne, Turanc\u0131 fa\u015fizmde ise “y\u00fcce T\u00fcrkl\u00fck d\u00fcnyas\u0131n\u0131n sava\u015f\u00e7\u0131 ve erkek faziletlerine” d\u00f6n\u00fc\u015f\u00fcr. Yurtseverli\u011fin belki de en b\u00fcy\u00fck tarihsel trajedisi, milliyetin ve vatan\u0131n y\u00fcceli\u011fi ve kusursuzlu\u011funa s\u00fcrekli g\u00f6ndermeler yapan zengin fa\u015fist retori\u011fe kar\u015f\u0131 kendine ait b\u00fct\u00fcnl\u00fckl\u00fc bir dilinin hi\u00e7bir zaman ortaya \u00e7\u0131kmam\u0131\u015f olmas\u0131d\u0131r. \u00c7\u00fcnk\u00fc fa\u015fizmin rasyonel dilinde “ulus”, “vatan”, “ordu” d\u0131\u015f\u0131nda kalan her \u015fey teferruat iken, yurtseverin dili binlerce hat\u0131radan olu\u015fan zengin, renkli, da\u011f\u0131n\u0131k, binlerce birbirine z\u0131t ya da \u00e7eli\u015fik durumun yer ald\u0131\u011f\u0131 bir co\u011frafya ve k\u00fclt\u00fcr atlas\u0131 gibidir.<\/p>\n\n\n\n

Milliyet\u00e7inin birli\u011fe ve b\u00fct\u00fcnl\u00fc\u011fe s\u00fcrekli \u00e7a\u011fr\u0131lar yapan sald\u0131rgan diline kar\u015f\u0131 yurtsever, yurdun i\u00e7inde haks\u0131zl\u0131\u011fa u\u011fram\u0131\u015f herkesi i\u00e7ine alan savunmac\u0131 bir dil kullan\u0131r. Milliyet\u00e7inin dili alabildi\u011fince rasyonel ve hesaplamac\u0131 iken yurtseverin dili daha romantik ve daha tutkuludur. Modern milliyet\u00e7ili\u011fin sevgisi \u00fclke s\u0131n\u0131r\u0131n\u0131n bitti\u011fi yerde biter; yurtseverlik bu s\u0131n\u0131rlarda milliyet\u00e7ilik taraf\u0131ndan s\u00fcrekli pusuya d\u00fc\u015f\u00fcr\u00fcl\u00fcp bir s\u0131n\u0131ra s\u0131k\u0131\u015ft\u0131r\u0131l\u0131r. Her s\u0131k\u0131\u015fma aral\u0131\u011f\u0131nda u\u011fruna sava\u015ft\u0131\u011f\u0131 devrimin dili biraz daha \u00e7orak ve \u00fcrkek bir t\u0131n\u0131 kazan\u0131r. <\/p>\n\n\n\n

Yurtsever, kat\u0131 ahlaki buyruklar ve ayetler indirmeye gerek duymaz. \u00c7\u00fcnk\u00fc \u00fclkeye kar\u015f\u0131 duydu\u011fu sevgisi ve o sevginin yaratt\u0131\u011f\u0131 ahlak, \u00f6z olarak \u00fclkeye bir nevi bor\u00e7lanm\u0131\u015fl\u0131k halidir. Bu bor\u00e7 ayn\u0131 zamanda ya\u015fam\u0131ndaki b\u00fct\u00fcn ama\u00e7lara ve g\u00f6revlere \u00f6zel bir bi\u00e7im ve i\u00e7erik kazand\u0131ran ahlaki bir tutuma d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Yurtsever, milliyet\u00e7inin ko\u015fulsuz ba\u011flanma ili\u015fkisine kar\u015f\u0131, ‘Adaletsizlik ve e\u015fitsizlik ortadan kalk\u0131ncaya kadar bu \u00fclkeyi sevmekte teredd\u00fct etme hakk\u0131m sakl\u0131d\u0131r’ \u015feklinde bir \u015ferh koyma hakk\u0131n\u0131 her zaman sakl\u0131 tutar. O y\u00fczden y\u00fcz\u00fcnde ve bak\u0131\u015f\u0131nda halk\u0131na ve \u00fclkesine bor\u00e7lanm\u0131\u015f bir insan\u0131n mahcubiyetini ve tamamlanmam\u0131\u015fl\u0131\u011f\u0131n\u0131 asla gizleyemez; kendi ki\u015fisel tarihinin i\u00e7inde bile ‘halk’ ve ‘\u00fclke’ i\u00e7in insan\u0131n kan\u0131n\u0131 donduran a\u011f\u0131r bedeller \u00f6deyerek ilerlemi\u015f olmas\u0131na ra\u011fmen… <\/p>\n\n\n\n

Yurtseverlik, insan\u0131n ba\u015fka bir insana duydu\u011fu nazik sevgiyi ve hassasiyeti bir sanata d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken, milliyet\u00e7ilik canavarca bir \u015fehveti, hastal\u0131kl\u0131 bir a\u015f\u0131r\u0131l\u0131\u011f\u0131 ve bencilce bir ihtiras\u0131 b\u00fcy\u00fct\u00fcr i\u00e7inde. O y\u00fczden aziz vatan\u0131, y\u00fcce milleti ve kahraman \u0131rk\u0131 kendi \u015fi\u015fkin egosuna yedekleyen kravatl\u0131 ve tak\u0131m elbiseli milliyet\u00e7ili\u011fin tam kar\u015f\u0131s\u0131nda, \u00f6l\u00fcm oru\u00e7lar\u0131nda d\u00fc\u015fen ve “Mezar ta\u015f\u0131ma halk\u0131na bor\u00e7lu \u00f6ld\u00fc yaz\u0131n” diye yolda\u015flar\u0131na sal\u0131k veren tevazuunun ve adanm\u0131\u015fl\u0131\u011f\u0131n yurtseverleri vard\u0131r.<\/p>\n\n\n\n

Milliyet\u00e7inin dilinde ko\u015fulsuz bir sadakat ve d\u0131\u015flay\u0131c\u0131 bir ba\u011flanma h\u00e2kim ton iken, yurtseverin dilinden sevgiyi merkeze alan bir c\u00f6mertli\u011fin t\u0131n\u0131s\u0131 y\u00fckselir. Milliyetini y\u00fccelttik\u00e7e y\u00fccelten milliyet\u00e7inin megaloman ve kibirli sesi \u00e7o\u011fu kez yurtseverin sesindeki tevazu ve naifli\u011fi “\u00fcrkek bir revizyonizme” de yorumlar. Oysa yurtseverin b\u00fct\u00fcn \u00fcrkekli\u011fi bizzat kendi tarihsel korkular\u0131ndan beslenir \u00e7\u00fcnk\u00fc kurtulu\u015f \u015fiar\u0131yla ba\u015flay\u0131p tek\u00e7i iktidarla\u015fmaya d\u00f6n\u00fc\u015fen bir \u00fclke ve halk sevgisinin \u00fclkeyi ve d\u00fcnyay\u0131 nas\u0131l bir cehenneme \u00e7evirebilece\u011fine dair yurtseverin belle\u011fi binlerce korkutucu \u00f6rnekle doludur. <\/p>\n\n\n\n

Milliyet\u00e7inin \u00fclke a\u015fk\u0131 d\u0131\u015flay\u0131c\u0131d\u0131r; sa\u011f\u0131rd\u0131r! Kendini anlat\u0131rken herkesi d\u0131\u015far\u0131da tutar; ba\u015fkas\u0131n\u0131 anlat\u0131rken bile asl\u0131nda kendini anlat\u0131r. Konu\u015furken o kadar \u00e7ok ba\u011f\u0131r\u0131r ki kendi s\u00f6ylediklerini \u00e7o\u011funlukla kendisi bile anlayamaz! Kendi milli k\u00fclt\u00fcr\u00fc, hem yabanc\u0131n\u0131n k\u00fclt\u00fcrel ve politik istilas\u0131 hem de kendi halk\u0131n\u0131n zaaflar\u0131 ve yozlu\u011fu y\u00fcz\u00fcnden s\u00fcrekli tehdit alt\u0131nda kalan yeg\u00e2ne hazinesidir. Buna kar\u015f\u0131n yurtseverin \u00fclke a\u015fk\u0131 daha \u00f6l\u00e7\u00fcl\u00fc ve daha makuld\u00fcr. Direni\u015f an\u0131lar\u0131na vakur bir g\u00fcl\u00fcmsemeyle bakarken, iktidarlar\u0131n onun \u00fclkesinde halklar\u0131 birbirine bo\u011fazlatt\u0131\u011f\u0131 an\u0131lar, onu utand\u0131r\u0131r. Bu, belki de yurtseverin sevgisinin en ayr\u0131ks\u0131 \u00f6zelli\u011fidir. Onun sevgisi, i\u00e7inde mutlak kabul ve sald\u0131rganca bir ba\u011flanmay\u0131 bar\u0131nd\u0131ran milliyet\u00e7inin hastal\u0131kl\u0131 “vatan a\u015fk\u0131na” kar\u015f\u0131 ayn\u0131 zamanda bir panzehir g\u00f6revi g\u00f6r\u00fcr. <\/p>\n\n\n\n

Modern zamanlarda, insanlar\u0131n vatanlar\u0131na kar\u015f\u0131 hissettikleri \u015fey, sevgiden ziyade \u00e7o\u011funlukla hastal\u0131kl\u0131 bir ba\u011flanma ili\u015fkisine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu duygunun ad\u0131 ne olursa olsun, o duyguya bi\u00e7im veren temel \u015feylerden biri de kendine az gelmenin, kendine yetememenin yaratt\u0131\u011f\u0131 h\u0131n\u00e7 dolu bir a\u015fa\u011f\u0131l\u0131k kompleksidir. Milliyet\u00e7i retorik, yoksullar\u0131n, i\u015fsizlerin, kafas\u0131 kar\u0131\u015f\u0131k entelekt\u00fcellerin ve orta s\u0131n\u0131f\u0131n a\u015fa\u011f\u0131lanm\u0131\u015f ve zedelenmi\u015f benli\u011finin imdad\u0131na ko\u015far ve o par\u00e7alanm\u0131\u015f benliklerin yerine \u015fanl\u0131 bir milletin ferdi olman\u0131n yaratt\u0131\u011f\u0131 b\u00fct\u00fcnl\u00fckl\u00fc bir kolektif gururu ve onuru ikame eder.<\/p>\n\n\n\n

20. y\u00fczy\u0131l\u0131n ba\u015f\u0131ndan 1970\u2019lerin ortalar\u0131na kadar T\u00fcrkiye\u2019de birka\u00e7 devrimci ve sol entelekt\u00fcelin d\u0131\u015f\u0131nda milliyet\u00e7ili\u011fin zehirli do\u011fas\u0131na a\u00e7\u0131ktan g\u00f6\u011f\u00fcs germeye muktedir bir sol yurtseverlik geli\u015fmemi\u015ftir. \u00c7\u00fcnk\u00fc devrimci solun bu \u00fclkede kimli\u011fe, kimli\u011fin do\u011fas\u0131na ve kimli\u011fin s\u0131n\u0131fsal m\u00fccadele ile ili\u015fkisine dair net bir cevab\u0131 ya da duru\u015fu uzun bir d\u00f6nem hi\u00e7 olmam\u0131\u015ft\u0131r.  Milliyet\u00e7i y\u0131\u011f\u0131nlar\u0131n oldu\u011fu sahalardan \u00f6zellikle uzak duran sol, y\u0131llarca kendi mahallesinin \u00e7eperinde durup duvarlara \u2018fa\u015fizmi kahreden\u2019 duvar yaz\u0131lar\u0131n\u0131n ve bir i\u00e7 ajitasyonun \u00e7ok da \u00f6tesine ge\u00e7ememi\u015ftir.  Kimlik sorununa kaba genellemeci bir mant\u0131k ve \u00fcst perdeden bakan sol, uzun y\u0131llar kimlik sorununu m\u00fctemadiyen devrimden sonraya ertelemi\u015ftir. O y\u00fczden bu \u00fclkede k\u0131z\u0131l\u0131n rengine boyanabilecek yoksul mahalleler, bug\u00fcn ye\u015fil ve beyaz hilallerin rengine boyanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Yurtseverin g\u00f6revi, ahlakl\u0131 bireylerin ne yapmas\u0131 gerekti\u011fini dayatmak de\u011fil, \u00f6zg\u00fcrl\u00fc\u011fe ba\u011flanm\u0131\u015f insanlar\u0131n tutku ve \u00f6zlemlerini, bask\u0131 ve ayr\u0131mc\u0131l\u0131\u011f\u0131n ate\u015fli ve rasyonel holiganlar\u0131na kar\u015f\u0131 daha g\u00fc\u00e7l\u00fc k\u0131lmakt\u0131r. Paris Kom\u00fcn\u00fc’nde, Madrid Direni\u015fi’nde, Sierra Da\u011flar\u0131’nda ve bug\u00fcn Rojava’da direnenlerin rasyonel d\u00fcnyaya yap\u0131lan gereksiz ak\u0131nlardan vazge\u00e7ip tutkular d\u00fcnyas\u0131na ba\u011flanmalar\u0131 ve o muazzam tutkuyu tutarl\u0131 bir retorik ve eylem yoluyla \u015fekillendirmeye \u00e7al\u0131\u015fmalar\u0131 bundand\u0131r. O direni\u015f\u00e7iler, b\u00fcy\u00fck bir tevazuunun e\u015flik etti\u011fi ve milliyet\u00e7i kibrin izine rastlan\u0131lmayan bir dostluk \u00fclkesinde ayn\u0131 sofraya oturan halklar i\u00e7in kom\u00fcnal bir ev d\u00fc\u015f\u00fc in\u015fa ettiler ve ediyorlar. Bununla birlikte belagat ve lirizmle s\u00fcslenmi\u015f g\u00fc\u00e7l\u00fc, keskin ama asla k\u00fcstah olmayan bir dil yaratt\u0131lar.<\/p>\n\n\n\n

Yurtseverli\u011fin de milliyet\u00e7ili\u011fin de heybesinde en \u00e7ok bulunan \u015fey hat\u0131ralard\u0131r. O hat\u0131ralar, her iki taraf i\u00e7in de ge\u00e7mi\u015f, bug\u00fcn ve gelecek aras\u0131ndaki d\u00f6ng\u00fcde s\u00fcrekli ilham kayna\u011f\u0131 veren sa\u011flam bir nostaljik kale i\u015flevi g\u00f6r\u00fcr. Bu de\u011ferli an\u0131lar, milliyet\u00e7inin belle\u011finde “ulu vatan” ve “ulu millet”e ait olman\u0131n yaratt\u0131\u011f\u0131 milli bir kibri b\u00fcy\u00fct\u00fcrken, yurtseverin belle\u011finde “\u00f6zg\u00fcrl\u00fck” ve “sevginin” \u00f6tesine d\u00fc\u015fen b\u00fct\u00fcn kutsiyet sava\u015flar\u0131n\u0131 \u00e7o\u011funlukla ge\u00e7ersiz k\u0131lar. O y\u00fczden tarih kitaplar\u0131, k\u0131\u015flalar, anne-babalar ve \u00f6\u011fretmenler, Deleuze’un “siyasi tutsaklar” dedi\u011fi \u00e7ocuklara \u00f6zg\u00fcrl\u00fck a\u015fk\u0131n\u0131 besleyen hik\u00e2yeler de\u011fil milli gururu erekte eden hik\u00e2yeler anlat\u0131p durduklar\u0131 i\u00e7in milliyet\u00e7ilik, yurtseverli\u011fi soluksuz b\u0131rakm\u0131\u015ft\u0131r bu \u00fclkede.<\/p>\n\n\n\n

Milliyet\u00e7i, e\u015fitlenmemi\u015f insanlar\u0131n ya\u015fad\u0131\u011f\u0131 \u00fclkesinde, “Bir ve g\u00fc\u00e7l\u00fc olmal\u0131y\u0131z” diye ba\u015flayan emirler manzumesini s\u0131ralarken, \u00f6zg\u00fcrl\u00fck\u00e7\u00fc yurtsever, “sevgi ve adalet” ili\u015fkisiyle kurulmam\u0131\u015f bir \u00fclkeyi kendi hapishanesi gibi g\u00f6r\u00fcr. Mazinni o y\u00fczden, “Yabanc\u0131n\u0131n oldu\u011fu \u00fclke, \u00fclke de\u011fildir” demi\u015fti. Yurtseverin “birlikten dayan\u0131\u015fma \u00e7\u0131kar” ilkesi, milliyet\u00e7ili\u011fin zehirledi\u011fi bir vatanda “birlikten fa\u015fizm \u00e7\u0131kar” diyalekti\u011fine d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n\n\n\n

\u00dclke, sadece s\u0131n\u0131rlar\u0131nda g\u00fcmr\u00fck kap\u0131lar\u0131 ve may\u0131n tarlalar\u0131 olan bir toprak par\u00e7as\u0131 de\u011fil, o toprak par\u00e7as\u0131n\u0131n zihinde b\u0131rakt\u0131\u011f\u0131 anlam ya da anlamlar b\u00fct\u00fcnl\u00fc\u011f\u00fcd\u00fcr. Yurtseverlik, do\u011fas\u0131 gere\u011fi politik ve ahlaksal hayal k\u0131r\u0131kl\u0131klar\u0131na yatk\u0131nd\u0131r. \u00c7\u00fcnk\u00fc u\u011fruna sava\u015ft\u0131\u011f\u0131, toprak de\u011fil, o topra\u011f\u0131n \u00fczerinde ya\u015fanm\u0131\u015f olan ve ya\u015fanacak olan her \u015feydir. O y\u00fczden sonradan haks\u0131zl\u0131\u011f\u0131n, adaletsizli\u011fin ve ayr\u0131mc\u0131l\u0131\u011f\u0131n topraklar\u0131na d\u00f6n\u00fc\u015fen \u00fclkelerde, “\u00f6zg\u00fcrl\u00fck” i\u00e7in topra\u011fa d\u00fc\u015fen yolda\u015flar\u0131n hat\u0131ralar\u0131 ve b\u00fcy\u00fck ac\u0131lar \u00e7eken devrimcilerin yurt \u00f6zlemi zamanla travmatik bir yurtsuzlu\u011fa d\u00f6n\u00fc\u015f\u00fcr. Fakat i\u015fin en trajik y\u00f6nlerinden biri de \u00fclkelerin kurulu\u015funda yer alm\u0131\u015f yurtseverlerin direni\u015f an\u0131lar\u0131 \u00e7o\u011funlukla “ulusal ruhun biricikli\u011fine” ve kendi d\u0131\u015f\u0131ndaki herkesi etnik bir at\u0131k ve pisli\u011fin i\u00e7inde y\u00fczen \u00f6tekiler olarak g\u00f6ren fa\u015fizme hala malzeme ta\u015f\u0131yor olmas\u0131d\u0131r. Bu topraklarda T\u00fcrk Fa\u015fizminin kendini yaslamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u00dcst\u00fcn Turan \u00fclk\u00fcs\u00fc ile Alman Fa\u015fizminin Aryan ve Spartal\u0131 se\u00e7kinlere kar\u015f\u0131 geli\u015ftirdikleri hastal\u0131kl\u0131 ba\u011flanma ili\u015fkisi kar\u015f\u0131s\u0131ndaki en b\u00fcy\u00fck tehlike ne T\u00fcrklerin kat\u0131ks\u0131z T\u00fcrk, ne de Almanlar\u0131n kat\u0131ks\u0131z Germen olduklar\u0131 ger\u00e7e\u011fidir. Bu genetik ve k\u00fclt\u00fcrel \u00e7e\u015fitlili\u011fe kar\u015f\u0131 duyulan kin ve h\u0131n\u00e7, Almanya’da Auschwitz Kamp\u0131’na, bu \u00fclkede Diyarbak\u0131r Cezaevi’ne d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Alman devletinin kurulu\u015funda parasal deste\u011fini esirgemeyen bir Yahudi burjuvan\u0131n torununun Auschwitz Kamp\u0131’nda gaz odas\u0131na yollanmas\u0131 ya da Urfa’y\u0131 Frans\u0131zlara kar\u015f\u0131 savunarak \u00f6lm\u00fc\u015f bir K\u00fcrd\u00fcn torununun Diyarbak\u0131r Cezaevi’nde elektrikli i\u015fkencede can vermesi, “vatan” ve “millet” savunmas\u0131n\u0131n son kertede nas\u0131l bir iktidarc\u0131 vah\u015fete d\u00f6n\u00fc\u015febilece\u011fine dair net \u00f6rneklerdir. <\/p>\n\n\n\n

B\u00fct\u00fcn bunlara ra\u011fmen, “E\u011fer bir \u00fclkeniz yoksa sesiniz ve haklar\u0131n\u0131z s\u00fcrekli tehdit alt\u0131ndad\u0131r” kural\u0131 binlerce y\u0131ld\u0131r ge\u00e7erlili\u011fini korumaktad\u0131r. \u00dclkeniz yoksa insanl\u0131\u011f\u0131n g\u00fcvenilmeyen serserisi olabilirsiniz; bir yerlerden s\u00fcrekli kurtulu\u015f mucizesi ve mucizevi bir adalet bekleyen \u015fa\u015fk\u0131nlara d\u00f6nebilirsiniz. Yurtseverin tedrisat\u0131nda \u00fclkeye adanmam\u0131\u015f bir sevginin insanl\u0131\u011fa hi\u00e7bir faydas\u0131 olmad\u0131\u011f\u0131 gibi, insanl\u0131\u011fa adanmam\u0131\u015f bir sevginin de \u00fclke i\u00e7in hi\u00e7bir faydas\u0131 yoktur. O y\u00fczden y\u00fczy\u0131llard\u0131r i\u00e7eride \u00f6zg\u00fcrl\u00fc\u011f\u00fc kutsayan ama kendi d\u0131\u015f\u0131ndaki insanl\u0131\u011f\u0131n \u00f6zg\u00fcrl\u00fcklerine burun k\u0131v\u0131ran, g\u00f6rmezden gelen ve yer yer bast\u0131rmaya \u00e7al\u0131\u015fan Bat\u0131l\u0131 \u00fclkelerin politik Mesih\u00e7ili\u011fi mide buland\u0131r\u0131c\u0131 bir ikiy\u00fczl\u00fcl\u00fck bar\u0131nd\u0131r\u0131r. T\u0131pk\u0131 bu \u00fclkedeki, “Malatya’n\u0131n \u00f6tesine bir s\u0131n\u0131r \u00e7ekin; a\u00e7l\u0131ktan \u00f6ls\u00fcnler” diyen sosyal refah \u015fovenistlerinin yurtseverlik sand\u0131klar\u0131 fa\u015fist hezeyanlar\u0131 gibi…<\/p>\n","protected":false},"excerpt":{"rendered":"

\u2018\u00dclke\u2019 ve \u2018kavim\u2019 diyalekti\u011fi devrimcilerin elinde \u00f6zg\u00fcrle\u015fmenin silah\u0131na d\u00f6n\u00fc\u015febilirken milliyet\u00e7inin elinde \u2018soyk\u0131r\u0131m \u00e7a\u011fr\u0131s\u0131na\u2019 kadar gidebilen bir sarka\u00e7 gibi hareket eder. Yurtseverli\u011fin \u00e7o\u011fu i\u015fgal ve direni\u015ften t\u00fcremi\u015f kavramlar dizgesi zamanla milliyet\u00e7ili\u011fin k\u0131\u015fk\u0131rt\u0131c\u0131 do\u011fas\u0131n\u0131 besleyen devasa bir politik ve k\u00fclt\u00fcrel repertuara da d\u00f6n\u00fc\u015febilir. Bu \u00fclkede ittihat\u00e7\u0131 ve komitac\u0131 \u015feflerin y\u0131k\u0131c\u0131 do\u011falar\u0131n\u0131 gizlemek i\u00e7in \u00e7o\u011funlukla \u2018\u00e7\u0131plak fa\u015fizmlerine\u2019 yurtseverlik ismini koydu\u011funu \u00e7ok\u00e7a \u015fahit olmu\u015fuzdur. Yurtseverli\u011fin de, milliyet\u00e7ili\u011fin de dilinde a\u015fk ve ba\u011flanma vard\u0131r; ikisi de temel malzemesini kolektif dayan\u0131\u015fman\u0131n temeli olan halktan almas\u0131na ra\u011fmen milliyet\u00e7inin halk\u0131 kendi \u00f6z milletidir; halk onun tasavvur d\u00fcnyas\u0131nda belirsizdir, da\u011f\u0131n\u0131kt\u0131r ve \u00e7o\u011funlukla yekv\u00fccut milletinin g\u00fcven vermeyen uzuvlar\u0131d\u0131r. Vatan topra\u011f\u0131 kavram\u0131 Paris Kom\u00fcn\u00fcnde “bir dostluk ve dayan\u0131\u015fma ili\u015fkisi” iken Hitler Almayas\u0131nda “y\u00fcce Alman ruhunun” co\u011frafik tezah\u00fcr\u00fcne, Turanc\u0131 fa\u015fizmde ise “y\u00fcce T\u00fcrkl\u00fck d\u00fcnyas\u0131n\u0131n sava\u015f\u00e7\u0131 ve erkek faziletlerine” d\u00f6n\u00fc\u015f\u00fcr. Yurtseverli\u011fin belki de en b\u00fcy\u00fck tarihsel trajedisi, milliyetin ve vatan\u0131n y\u00fcceli\u011fi ve kusursuzlu\u011funa s\u00fcrekli g\u00f6ndermeler yapan zengin fa\u015fist retori\u011fe kar\u015f\u0131 kendine ait b\u00fct\u00fcnl\u00fckl\u00fc bir dilinin hi\u00e7bir zaman ortaya \u00e7\u0131kmam\u0131\u015f olmas\u0131d\u0131r. \u00c7\u00fcnk\u00fc fa\u015fizmin rasyonel dilinde “ulus”, “vatan”, “ordu” d\u0131\u015f\u0131nda kalan her \u015fey teferruat iken, yurtseverin dili binlerce hat\u0131radan olu\u015fan zengin, renkli, da\u011f\u0131n\u0131k, binlerce birbirine z\u0131t ya da \u00e7eli\u015fik durumun yer ald\u0131\u011f\u0131 bir co\u011frafya ve k\u00fclt\u00fcr atlas\u0131 gibidir. Milliyet\u00e7inin birli\u011fe ve b\u00fct\u00fcnl\u00fc\u011fe s\u00fcrekli \u00e7a\u011fr\u0131lar yapan sald\u0131rgan diline kar\u015f\u0131 yurtsever, yurdun i\u00e7inde haks\u0131zl\u0131\u011fa u\u011fram\u0131\u015f herkesi i\u00e7ine alan savunmac\u0131 bir dil kullan\u0131r. Milliyet\u00e7inin dili alabildi\u011fince rasyonel ve hesaplamac\u0131 iken yurtseverin dili daha romantik ve daha tutkuludur. Modern milliyet\u00e7ili\u011fin sevgisi \u00fclke s\u0131n\u0131r\u0131n\u0131n bitti\u011fi yerde biter; yurtseverlik bu s\u0131n\u0131rlarda milliyet\u00e7ilik taraf\u0131ndan s\u00fcrekli pusuya d\u00fc\u015f\u00fcr\u00fcl\u00fcp bir s\u0131n\u0131ra s\u0131k\u0131\u015ft\u0131r\u0131l\u0131r. Her s\u0131k\u0131\u015fma aral\u0131\u011f\u0131nda u\u011fruna sava\u015ft\u0131\u011f\u0131 devrimin dili biraz daha \u00e7orak ve \u00fcrkek bir t\u0131n\u0131 kazan\u0131r.  Yurtsever, kat\u0131 ahlaki buyruklar ve ayetler indirmeye gerek duymaz. \u00c7\u00fcnk\u00fc \u00fclkeye kar\u015f\u0131 duydu\u011fu sevgisi ve o sevginin yaratt\u0131\u011f\u0131 ahlak, \u00f6z olarak \u00fclkeye bir nevi bor\u00e7lanm\u0131\u015fl\u0131k halidir. Bu bor\u00e7 ayn\u0131 zamanda ya\u015fam\u0131ndaki b\u00fct\u00fcn ama\u00e7lara ve g\u00f6revlere \u00f6zel bir bi\u00e7im ve i\u00e7erik kazand\u0131ran ahlaki bir tutuma d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Yurtsever, milliyet\u00e7inin ko\u015fulsuz ba\u011flanma ili\u015fkisine kar\u015f\u0131, ‘Adaletsizlik ve e\u015fitsizlik ortadan kalk\u0131ncaya kadar bu \u00fclkeyi sevmekte teredd\u00fct etme hakk\u0131m sakl\u0131d\u0131r’ \u015feklinde bir \u015ferh koyma hakk\u0131n\u0131 her zaman sakl\u0131 tutar. O y\u00fczden y\u00fcz\u00fcnde ve bak\u0131\u015f\u0131nda halk\u0131na ve \u00fclkesine bor\u00e7lanm\u0131\u015f bir insan\u0131n mahcubiyetini ve tamamlanmam\u0131\u015fl\u0131\u011f\u0131n\u0131 asla gizleyemez; kendi ki\u015fisel tarihinin i\u00e7inde bile ‘halk’ ve ‘\u00fclke’ i\u00e7in insan\u0131n kan\u0131n\u0131 donduran a\u011f\u0131r bedeller \u00f6deyerek ilerlemi\u015f olmas\u0131na ra\u011fmen…  Yurtseverlik, insan\u0131n ba\u015fka bir insana duydu\u011fu nazik sevgiyi ve hassasiyeti bir sanata d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken, milliyet\u00e7ilik canavarca bir \u015fehveti, hastal\u0131kl\u0131 bir a\u015f\u0131r\u0131l\u0131\u011f\u0131 ve bencilce bir ihtiras\u0131 b\u00fcy\u00fct\u00fcr i\u00e7inde. O y\u00fczden aziz vatan\u0131, y\u00fcce milleti ve kahraman \u0131rk\u0131 kendi \u015fi\u015fkin egosuna yedekleyen kravatl\u0131 ve tak\u0131m elbiseli milliyet\u00e7ili\u011fin tam kar\u015f\u0131s\u0131nda, \u00f6l\u00fcm oru\u00e7lar\u0131nda d\u00fc\u015fen ve “Mezar ta\u015f\u0131ma halk\u0131na bor\u00e7lu \u00f6ld\u00fc yaz\u0131n” diye yolda\u015flar\u0131na sal\u0131k veren tevazuunun ve adanm\u0131\u015fl\u0131\u011f\u0131n yurtseverleri vard\u0131r. Milliyet\u00e7inin dilinde ko\u015fulsuz bir sadakat ve d\u0131\u015flay\u0131c\u0131 bir ba\u011flanma h\u00e2kim ton iken, yurtseverin dilinden sevgiyi merkeze alan bir c\u00f6mertli\u011fin t\u0131n\u0131s\u0131 y\u00fckselir. Milliyetini y\u00fccelttik\u00e7e y\u00fccelten milliyet\u00e7inin megaloman ve kibirli sesi \u00e7o\u011fu kez yurtseverin sesindeki tevazu ve naifli\u011fi “\u00fcrkek bir revizyonizme” de yorumlar. Oysa yurtseverin b\u00fct\u00fcn \u00fcrkekli\u011fi bizzat kendi tarihsel korkular\u0131ndan beslenir \u00e7\u00fcnk\u00fc kurtulu\u015f \u015fiar\u0131yla ba\u015flay\u0131p tek\u00e7i iktidarla\u015fmaya d\u00f6n\u00fc\u015fen bir \u00fclke ve halk sevgisinin \u00fclkeyi ve d\u00fcnyay\u0131 nas\u0131l bir cehenneme \u00e7evirebilece\u011fine dair yurtseverin belle\u011fi binlerce korkutucu \u00f6rnekle doludur.  Milliyet\u00e7inin \u00fclke a\u015fk\u0131 d\u0131\u015flay\u0131c\u0131d\u0131r; sa\u011f\u0131rd\u0131r! Kendini anlat\u0131rken herkesi d\u0131\u015far\u0131da tutar; ba\u015fkas\u0131n\u0131 anlat\u0131rken bile asl\u0131nda kendini anlat\u0131r. Konu\u015furken o kadar \u00e7ok ba\u011f\u0131r\u0131r ki kendi s\u00f6ylediklerini \u00e7o\u011funlukla kendisi bile anlayamaz! Kendi milli k\u00fclt\u00fcr\u00fc, hem yabanc\u0131n\u0131n k\u00fclt\u00fcrel ve politik istilas\u0131 hem de kendi halk\u0131n\u0131n zaaflar\u0131 ve yozlu\u011fu y\u00fcz\u00fcnden s\u00fcrekli tehdit alt\u0131nda kalan yeg\u00e2ne hazinesidir. Buna kar\u015f\u0131n yurtseverin \u00fclke a\u015fk\u0131 daha \u00f6l\u00e7\u00fcl\u00fc ve daha makuld\u00fcr. Direni\u015f an\u0131lar\u0131na vakur bir g\u00fcl\u00fcmsemeyle bakarken, iktidarlar\u0131n onun \u00fclkesinde halklar\u0131 birbirine bo\u011fazlatt\u0131\u011f\u0131 an\u0131lar, onu utand\u0131r\u0131r. Bu, belki de yurtseverin sevgisinin en ayr\u0131ks\u0131 \u00f6zelli\u011fidir. Onun sevgisi, i\u00e7inde mutlak kabul ve sald\u0131rganca bir ba\u011flanmay\u0131 bar\u0131nd\u0131ran milliyet\u00e7inin hastal\u0131kl\u0131 “vatan a\u015fk\u0131na” kar\u015f\u0131 ayn\u0131 zamanda bir panzehir g\u00f6revi g\u00f6r\u00fcr.  Modern zamanlarda, insanlar\u0131n vatanlar\u0131na kar\u015f\u0131 hissettikleri \u015fey, sevgiden ziyade \u00e7o\u011funlukla hastal\u0131kl\u0131 bir ba\u011flanma ili\u015fkisine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu duygunun ad\u0131 ne olursa olsun, o duyguya bi\u00e7im veren temel \u015feylerden biri de kendine az gelmenin, kendine yetememenin yaratt\u0131\u011f\u0131 h\u0131n\u00e7 dolu bir a\u015fa\u011f\u0131l\u0131k kompleksidir. Milliyet\u00e7i retorik, yoksullar\u0131n, i\u015fsizlerin, kafas\u0131 kar\u0131\u015f\u0131k entelekt\u00fcellerin ve orta s\u0131n\u0131f\u0131n a\u015fa\u011f\u0131lanm\u0131\u015f ve zedelenmi\u015f benli\u011finin imdad\u0131na ko\u015far ve o par\u00e7alanm\u0131\u015f benliklerin yerine \u015fanl\u0131 bir milletin ferdi olman\u0131n yaratt\u0131\u011f\u0131 b\u00fct\u00fcnl\u00fckl\u00fc bir kolektif gururu ve onuru ikame eder. 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131ndan 1970\u2019lerin ortalar\u0131na kadar T\u00fcrkiye\u2019de birka\u00e7 devrimci ve sol entelekt\u00fcelin d\u0131\u015f\u0131nda milliyet\u00e7ili\u011fin zehirli do\u011fas\u0131na a\u00e7\u0131ktan g\u00f6\u011f\u00fcs germeye muktedir bir sol yurtseverlik geli\u015fmemi\u015ftir. \u00c7\u00fcnk\u00fc devrimci solun bu \u00fclkede kimli\u011fe, kimli\u011fin do\u011fas\u0131na ve kimli\u011fin s\u0131n\u0131fsal m\u00fccadele ile ili\u015fkisine dair net bir cevab\u0131 ya da duru\u015fu uzun bir d\u00f6nem hi\u00e7 olmam\u0131\u015ft\u0131r.  Milliyet\u00e7i y\u0131\u011f\u0131nlar\u0131n oldu\u011fu sahalardan \u00f6zellikle uzak duran sol, y\u0131llarca kendi mahallesinin \u00e7eperinde durup duvarlara \u2018fa\u015fizmi kahreden\u2019 duvar yaz\u0131lar\u0131n\u0131n ve bir i\u00e7 ajitasyonun \u00e7ok da \u00f6tesine ge\u00e7ememi\u015ftir.  Kimlik sorununa kaba genellemeci bir mant\u0131k ve \u00fcst perdeden bakan sol, uzun y\u0131llar kimlik sorununu m\u00fctemadiyen devrimden sonraya ertelemi\u015ftir. O y\u00fczden bu \u00fclkede k\u0131z\u0131l\u0131n rengine boyanabilecek yoksul mahalleler, bug\u00fcn ye\u015fil ve beyaz hilallerin rengine boyanm\u0131\u015ft\u0131r. Yurtseverin g\u00f6revi, ahlakl\u0131 bireylerin ne yapmas\u0131 gerekti\u011fini dayatmak de\u011fil, \u00f6zg\u00fcrl\u00fc\u011fe ba\u011flanm\u0131\u015f insanlar\u0131n tutku ve \u00f6zlemlerini, bask\u0131 ve ayr\u0131mc\u0131l\u0131\u011f\u0131n ate\u015fli ve rasyonel holiganlar\u0131na kar\u015f\u0131 daha g\u00fc\u00e7l\u00fc k\u0131lmakt\u0131r. Paris Kom\u00fcn\u00fc’nde, Madrid Direni\u015fi’nde, Sierra Da\u011flar\u0131’nda ve bug\u00fcn Rojava’da direnenlerin rasyonel d\u00fcnyaya yap\u0131lan gereksiz ak\u0131nlardan vazge\u00e7ip tutkular d\u00fcnyas\u0131na ba\u011flanmalar\u0131 ve o muazzam tutkuyu tutarl\u0131 bir retorik ve eylem yoluyla \u015fekillendirmeye \u00e7al\u0131\u015fmalar\u0131 bundand\u0131r. O direni\u015f\u00e7iler, b\u00fcy\u00fck bir tevazuunun e\u015flik etti\u011fi ve milliyet\u00e7i kibrin izine rastlan\u0131lmayan bir dostluk \u00fclkesinde ayn\u0131 sofraya oturan halklar i\u00e7in kom\u00fcnal bir ev d\u00fc\u015f\u00fc in\u015fa ettiler ve ediyorlar. Bununla birlikte belagat ve lirizmle s\u00fcslenmi\u015f g\u00fc\u00e7l\u00fc, keskin ama asla k\u00fcstah olmayan bir dil yaratt\u0131lar. Yurtseverli\u011fin de milliyet\u00e7ili\u011fin de heybesinde en \u00e7ok bulunan \u015fey hat\u0131ralard\u0131r. O hat\u0131ralar, her iki taraf i\u00e7in de ge\u00e7mi\u015f, bug\u00fcn ve gelecek aras\u0131ndaki d\u00f6ng\u00fcde s\u00fcrekli ilham kayna\u011f\u0131 veren sa\u011flam bir nostaljik kale i\u015flevi g\u00f6r\u00fcr. Bu de\u011ferli an\u0131lar, milliyet\u00e7inin belle\u011finde “ulu vatan” ve “ulu millet”e ait olman\u0131n yaratt\u0131\u011f\u0131 milli bir kibri b\u00fcy\u00fct\u00fcrken, yurtseverin belle\u011finde “\u00f6zg\u00fcrl\u00fck” ve “sevginin” \u00f6tesine d\u00fc\u015fen b\u00fct\u00fcn kutsiyet sava\u015flar\u0131n\u0131 \u00e7o\u011funlukla ge\u00e7ersiz k\u0131lar. O y\u00fczden tarih kitaplar\u0131, k\u0131\u015flalar, anne-babalar ve \u00f6\u011fretmenler, Deleuze’un “siyasi tutsaklar” dedi\u011fi \u00e7ocuklara \u00f6zg\u00fcrl\u00fck a\u015fk\u0131n\u0131 besleyen hik\u00e2yeler de\u011fil milli gururu erekte eden hik\u00e2yeler anlat\u0131p durduklar\u0131 i\u00e7in milliyet\u00e7ilik, yurtseverli\u011fi soluksuz b\u0131rakm\u0131\u015ft\u0131r bu \u00fclkede. Milliyet\u00e7i, e\u015fitlenmemi\u015f insanlar\u0131n ya\u015fad\u0131\u011f\u0131 \u00fclkesinde, “Bir ve g\u00fc\u00e7l\u00fc olmal\u0131y\u0131z” diye ba\u015flayan emirler manzumesini s\u0131ralarken, \u00f6zg\u00fcrl\u00fck\u00e7\u00fc yurtsever, “sevgi ve adalet” ili\u015fkisiyle kurulmam\u0131\u015f bir \u00fclkeyi kendi hapishanesi gibi g\u00f6r\u00fcr. Mazinni o y\u00fczden, “Yabanc\u0131n\u0131n oldu\u011fu \u00fclke, \u00fclke de\u011fildir” demi\u015fti. Yurtseverin “birlikten dayan\u0131\u015fma \u00e7\u0131kar” ilkesi, milliyet\u00e7ili\u011fin zehirledi\u011fi bir vatanda “birlikten fa\u015fizm \u00e7\u0131kar” diyalekti\u011fine d\u00f6n\u00fc\u015f\u00fcr. \u00dclke, sadece s\u0131n\u0131rlar\u0131nda g\u00fcmr\u00fck kap\u0131lar\u0131 ve may\u0131n tarlalar\u0131 olan bir toprak par\u00e7as\u0131 de\u011fil, o toprak par\u00e7as\u0131n\u0131n zihinde b\u0131rakt\u0131\u011f\u0131 anlam ya da anlamlar b\u00fct\u00fcnl\u00fc\u011f\u00fcd\u00fcr. Yurtseverlik, do\u011fas\u0131 gere\u011fi politik ve ahlaksal hayal k\u0131r\u0131kl\u0131klar\u0131na yatk\u0131nd\u0131r. \u00c7\u00fcnk\u00fc u\u011fruna sava\u015ft\u0131\u011f\u0131, toprak de\u011fil, o topra\u011f\u0131n \u00fczerinde ya\u015fanm\u0131\u015f olan ve ya\u015fanacak olan her \u015feydir. O y\u00fczden sonradan haks\u0131zl\u0131\u011f\u0131n, adaletsizli\u011fin ve ayr\u0131mc\u0131l\u0131\u011f\u0131n topraklar\u0131na d\u00f6n\u00fc\u015fen \u00fclkelerde, “\u00f6zg\u00fcrl\u00fck” i\u00e7in topra\u011fa d\u00fc\u015fen yolda\u015flar\u0131n hat\u0131ralar\u0131 ve b\u00fcy\u00fck ac\u0131lar \u00e7eken devrimcilerin yurt \u00f6zlemi zamanla travmatik bir yurtsuzlu\u011fa d\u00f6n\u00fc\u015f\u00fcr. Fakat i\u015fin en trajik y\u00f6nlerinden biri de \u00fclkelerin kurulu\u015funda yer alm\u0131\u015f yurtseverlerin direni\u015f an\u0131lar\u0131 \u00e7o\u011funlukla “ulusal ruhun biricikli\u011fine” ve kendi d\u0131\u015f\u0131ndaki herkesi etnik bir at\u0131k ve pisli\u011fin i\u00e7inde y\u00fczen \u00f6tekiler olarak g\u00f6ren fa\u015fizme hala malzeme ta\u015f\u0131yor olmas\u0131d\u0131r. Bu topraklarda T\u00fcrk Fa\u015fizminin kendini yaslamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u00dcst\u00fcn Turan \u00fclk\u00fcs\u00fc ile Alman Fa\u015fizminin Aryan ve Spartal\u0131 se\u00e7kinlere kar\u015f\u0131 geli\u015ftirdikleri hastal\u0131kl\u0131 ba\u011flanma ili\u015fkisi kar\u015f\u0131s\u0131ndaki en b\u00fcy\u00fck tehlike ne T\u00fcrklerin kat\u0131ks\u0131z T\u00fcrk, ne de Almanlar\u0131n kat\u0131ks\u0131z Germen olduklar\u0131 ger\u00e7e\u011fidir. Bu genetik ve k\u00fclt\u00fcrel \u00e7e\u015fitlili\u011fe kar\u015f\u0131 duyulan kin ve h\u0131n\u00e7, Almanya’da Auschwitz Kamp\u0131’na, bu \u00fclkede Diyarbak\u0131r Cezaevi’ne d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Alman devletinin kurulu\u015funda parasal deste\u011fini esirgemeyen bir Yahudi burjuvan\u0131n torununun Auschwitz Kamp\u0131’nda gaz odas\u0131na yollanmas\u0131 ya da Urfa’y\u0131 Frans\u0131zlara kar\u015f\u0131 savunarak \u00f6lm\u00fc\u015f bir K\u00fcrd\u00fcn torununun Diyarbak\u0131r Cezaevi’nde elektrikli i\u015fkencede can vermesi, “vatan” ve “millet” savunmas\u0131n\u0131n son kertede nas\u0131l bir iktidarc\u0131 vah\u015fete d\u00f6n\u00fc\u015febilece\u011fine dair net \u00f6rneklerdir.  B\u00fct\u00fcn bunlara ra\u011fmen, “E\u011fer bir \u00fclkeniz yoksa sesiniz ve haklar\u0131n\u0131z s\u00fcrekli tehdit alt\u0131ndad\u0131r” kural\u0131 binlerce y\u0131ld\u0131r ge\u00e7erlili\u011fini korumaktad\u0131r. \u00dclkeniz yoksa insanl\u0131\u011f\u0131n g\u00fcvenilmeyen serserisi olabilirsiniz; bir yerlerden s\u00fcrekli kurtulu\u015f mucizesi ve mucizevi bir adalet bekleyen \u015fa\u015fk\u0131nlara d\u00f6nebilirsiniz. Yurtseverin tedrisat\u0131nda \u00fclkeye adanmam\u0131\u015f bir sevginin insanl\u0131\u011fa hi\u00e7bir faydas\u0131 olmad\u0131\u011f\u0131 gibi, insanl\u0131\u011fa adanmam\u0131\u015f bir sevginin de \u00fclke i\u00e7in hi\u00e7bir faydas\u0131 yoktur. O y\u00fczden y\u00fczy\u0131llard\u0131r i\u00e7eride \u00f6zg\u00fcrl\u00fc\u011f\u00fc kutsayan ama kendi d\u0131\u015f\u0131ndaki insanl\u0131\u011f\u0131n \u00f6zg\u00fcrl\u00fcklerine burun k\u0131v\u0131ran, g\u00f6rmezden gelen ve yer yer bast\u0131rmaya \u00e7al\u0131\u015fan Bat\u0131l\u0131 \u00fclkelerin politik Mesih\u00e7ili\u011fi mide buland\u0131r\u0131c\u0131 bir ikiy\u00fczl\u00fcl\u00fck bar\u0131nd\u0131r\u0131r. T\u0131pk\u0131 bu \u00fclkedeki, “Malatya’n\u0131n \u00f6tesine bir s\u0131n\u0131r \u00e7ekin; a\u00e7l\u0131ktan \u00f6ls\u00fcnler” diyen sosyal refah \u015fovenistlerinin yurtseverlik sand\u0131klar\u0131 fa\u015fist hezeyanlar\u0131 gibi…<\/p>\n","protected":false},"author":1,"featured_media":329,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":3,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-103","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\/103","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=103"}],"version-history":[{"count":2,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/103\/revisions"}],"predecessor-version":[{"id":330,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/103\/revisions\/330"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/media\/329"}],"wp:attachment":[{"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=103"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=103"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=103"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}