{"id":62,"date":"2023-11-07T20:12:00","date_gmt":"2023-11-07T20:12:00","guid":{"rendered":"https:\/\/selahattingezer.com.tr\/?p=62"},"modified":"2025-06-08T15:52:09","modified_gmt":"2025-06-08T15:52:09","slug":"devletin-nekropolitigine-karsi-olulerimizin-direnen-soluk-fotograflari","status":"publish","type":"post","link":"https:\/\/selaheddinbiyani.com.tr\/index.php\/2023\/11\/07\/devletin-nekropolitigine-karsi-olulerimizin-direnen-soluk-fotograflari\/","title":{"rendered":"DEVLET\u0130N NEKROPOL\u0130T\u0130\u011e\u0130NE KAR\u015eI \u00d6L\u00dcLER\u0130M\u0130Z\u0130N D\u0130RENEN SOLUK FOTO\u011eRAFLARI"},"content":{"rendered":"\n

“\u00d6l\u00fcm anlam\u0131nda yenilmi\u015f bir halk\u0131n ya\u015fama egemen olma \u015fans\u0131 yoktur\u2026” Butler<\/strong><\/em><\/p>\n\n\n\n

Nekropolitika, ya\u015fam\u0131n asl\u0131nda \u00f6l\u00fcm\u00fcn iktidar\u0131na tabii k\u0131l\u0131nd\u0131\u011f\u0131 iddias\u0131 \u00fczerinden bak\u0131\u015f\u0131m\u0131z\u0131 biyoiktidar\u0131n ya\u015fam \u00fczerindeki egemenlik alan\u0131ndan iktidar\u0131n \u00f6l\u00fcm \u00fczerindeki egemenlik alan\u0131na \u00e7evirmi\u015ftir. Nekropolitika kavram\u0131n\u0131 ilk kez literat\u00fcre kazand\u0131ran Mbembe,nin \u2018\u00f6l\u00fcm\u00fcn denetlenmesi, iktidar\u0131n d\u0131\u015fla\u015fmas\u0131d\u0131r\u2019 iddias\u0131, g\u00fcc\u00fcn\u00fc \u2018egemenlik g\u00fcc\u00fcn\u00fcn kimin ya\u015fay\u0131p kimin \u00f6lebilir karar\u0131na muktedir olu\u015fundan al\u0131r\u2019 tezinden al\u0131r. Tam da bu e\u015fikte direni\u015f, kurban, yas ve feda diyalekti\u011fi gibi olgular \u00fczerine yeni bir okuman\u0131n imk\u00e2n\u0131 ve uzun bir k\u00fclliyat\u0131n yolu a\u00e7\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

\u00d6zellikle 1990\u2019lar\u0131n ba\u015f\u0131ndan itibaren K\u00fcrdistan\u2019da ter\u00f6rle m\u00fccadele stratejisine ko\u015fut olarak yayg\u0131nla\u015fan \u2018kaybettirme\u2019 prati\u011fi, devletin nekropolitik karakterinin yaratt\u0131\u011f\u0131 y\u00fczlerce vah\u015fet ve direni\u015f hik\u00e2yesini direnenlerin haf\u0131zas\u0131na kaydettirmi\u015ftir. O hik\u00e2yenin her yerine serpi\u015fmi\u015f olan soluk foto\u011fraflar o hik\u00e2yenin her biri ayr\u0131 bir hik\u00e2yeyi an\u0131msatan, direni\u015fe ve y\u00fczle\u015fmeye \u00e7a\u011f\u0131ran birer tablo gibidir. Bu g\u00fcn geldi\u011fimiz tarihsel kesit,  J. Berger\u2019in  \u2018An\u0131msanan \u015fey hi\u00e7likten kurtulmu\u015ftur, unutulan \u015fey ise terk edilmi\u015ftir\u2019 tezine uygun bir karakter kazanarak kay\u0131p yak\u0131nlar\u0131ndan sadece bir kesimin direndi\u011fi, di\u011ferlerinin ise melankolik bir yas ile sessizle\u015fti\u011fi ikili bir d\u00fczlem yaratm\u0131\u015ft\u0131r. <\/p>\n\n\n\n

Ertelenmi\u015f ya da tutulmam\u0131\u015f yas ile haf\u0131za ili\u015fkisinde asli hik\u00e2ye, \u00f6l\u00fcy\u00fc g\u00f6r\u00fcnmez k\u0131lma (kaybettirme ve mezars\u0131z b\u0131rakma), hem \u00f6l\u00fcm\u00fcn hem de \u00f6l\u00fcn\u00fcn mek\u00e2n d\u0131\u015f\u0131na itilerek Butler\u2019in deyimiyle k\u0131r\u0131lgan\/la\u015ft\u0131r\u0131lm\u0131\u015f hayatlar\u0131n stat\u00fcs\u00fcn\u00fcn ask\u0131ya al\u0131nmas\u0131 ile ba\u015flar. Me\u015fru olmayan ya\u015famlar\u0131n yok edilmesiyle ba\u015flayan bu d\u00fczenekte iktidar, belli bir yas hiyerar\u015fisi kurarak \u2018y\u00fcceltilen \u015fehitlik\u2019 ile \u2018le\u015f ya ter\u00f6rist\u2019 imgesine s\u0131k\u0131\u015ft\u0131r\u0131lan iki ayr\u0131 kategori \u00fczerinden insani bir de\u011fer fark\u0131n\u0131 da yeniden dola\u015f\u0131ma sokar.[1]<\/a> Biyolojik bir \u0131rk\u00e7\u0131l\u0131\u011f\u0131n e\u015flik etti\u011fi ve her t\u00fcrl\u00fc eti\u011fin devre d\u0131\u015f\u0131 kald\u0131\u011f\u0131 bu d\u00fczlemde devletin bak\u0131\u015f\u0131nda kurban, zaten me\u015fru olmayan bir hayattan gelmi\u015ftir ve her t\u00fcrl\u00fc \u00f6l\u00fcm revad\u0131r! <\/p>\n\n\n\n

Kaybettirilenin ard\u0131nda kalanlar\u0131n umutsuzluk ve karamsarl\u0131\u011f\u0131 bir \u00f6m\u00fcr ta\u015f\u0131yabilmesi ve \u00f6l\u00fcn\u00fcn bir direni\u015f motivasyonuna d\u00f6n\u00fc\u015fmemesi i\u00e7in yak\u0131\u015f\u0131ks\u0131z (mezars\u0131zl\u0131k) bir \u00f6l\u00fcmle \u00f6l\u00fcm\u00fcn haysiyeti yerle bir edilir. Yerin \u00fcst\u00fcnde yeri olmayan\u0131n yerin alt\u0131nda da yeri olmamal\u0131 kural\u0131 i\u015fletilerek \u00f6l\u00fc ve \u00f6l\u00fcn\u00fcn ard\u0131nda kalanlar\u0131n yas\u0131 belirsiz bir uzama hapsedilir. Devlet, sadece mezara ve g\u00f6m\u00fclme hakk\u0131na de\u011fil hat\u0131ran\u0131n kendisine de el koyar! Humanitas (insan) humando (g\u00f6mmek), Mirov\/Mordem (insan) mirin (\u00f6l\u00fcm) aras\u0131ndaki etimolojik ve semantik ba\u011f\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde mezarlar asl\u0131nda \u00f6l\u00fcn\u00fcn zamana (tarihe) ve mek\u00e2na (topra\u011fa\/\u00fclkeye) iz d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc ve kaydedildi\u011fi bir uzamd\u0131r.[2]<\/a><\/p>\n\n\n\n

Bir insan\u0131 ya da toplulu\u011fu tarihten ve co\u011frafyadan silmenin en kestirme yolu onu hem biyolojik hem de sembolik alandan tamam\u0131yla silmektir. Kay\u0131p tam olarak temsil edilemezse bile hat\u0131raya, foto\u011frafa, yeni do\u011fan bir \u00e7ocu\u011fun ismine sembolik olarak kaydedilir. Sembolik alana kaydedilmemi\u015f her kay\u0131p bir travma gerek\u00e7esi olur; bilin\u00e7 bile belle\u011fi kontrol edemez hale gelir ve zamanla o hat\u0131ra her yerde g\u00f6zlerimizin i\u00e7ine bakan hayali bir imgeye d\u00f6n\u00fc\u015f\u00fcr. Freud (1917) [3]<\/a> \u0130\u015fte tam burada a\u011f\u0131r bir kederin yan\u0131na uzla\u015f\u0131ms\u0131z bir \u00f6fkeyi alan bir kay\u0131p yak\u0131n\u0131n elindeki kayb\u0131n\u0131n soluk foto\u011fraf\u0131 b\u00fct\u00fcn unutkanl\u0131klar\u0131 ask\u0131ya al\u0131r; hem bir ila\u00e7 hem de bir zehir gibi insan\u0131n ruhuna tevar\u00fcs eder o foto\u011fraf. \u00c7\u00fcnk\u00fc Deridda\u2019n\u0131n deyimiyle: \u2018temsil, tan\u0131kl\u0131\u011f\u0131n hem ilac\u0131 hem de zehridir\u2026\u2019[4]<\/a><\/p>\n\n\n\n

Ortada \u00f6l\u00fcs\u00fc olmayan bir \u00f6l\u00fcn\u00fcn yas\u0131n\u0131 tutmak, hem \u00f6len i\u00e7in hem de yas tutan i\u00e7in ya\u015fam ile \u00f6l\u00fcm aras\u0131ndaki belirsiz bir uzamda sonsuza dek as\u0131l\u0131 kalmakt\u0131r. Hayat ile \u00f6l\u00fcm aras\u0131na s\u0131k\u0131\u015fma gayri insani bir insanl\u0131k haline d\u00f6n\u00fc\u015f\u00fcr ve Butler\u2019in dedi\u011fi gibi \u2018yas\u0131 tutulmayan hayat,  hayat olmaktan \u00e7\u0131kar\u2026\u2019  Hangi \u00f6l\u00fcm i\u00e7in yas tutulup hangisine tutulmayaca\u011f\u0131, \u00f6len ki\u015finin iktidar taraf\u0131ndan \u2018insan\u2019 olarak kabul edilip edilmedi\u011fi ko\u015fuluna ba\u011flanm\u0131\u015ft\u0131r. \u2018Bir g\u00fcn \u00e7\u0131k\u0131p gelecekler\u2019 umudu, ac\u0131mas\u0131z bir melankolik \u015f\u00fcpheyi canl\u0131 tutup geride kalan\u0131n yas\u0131n\u0131 sonsuzla\u015ft\u0131rabilirken ayn\u0131 zamanda o umudun devrimci bir \u00f6fke \u00fczerinden \u00f6rg\u00fctlenmesini de sa\u011flayabilir.[5]<\/a> Duvarlar\u0131m\u0131zda as\u0131l\u0131 duran ya da her cumartesi g\u00fcn\u00fc annelerimizin ellerindeki kay\u0131plar\u0131m\u0131z\u0131n soluk foto\u011fraflar\u0131 bize reva g\u00f6r\u00fclen s\u00fcreklile\u015ftirilmi\u015f bir \u00f6l\u00fcm halinin izd\u00fc\u015f\u00fcmleri gibidir. O soluk foto\u011fraflarla her g\u00f6z g\u00f6ze geldi\u011fimizde \u00f6l\u00fclerimizin o bak\u0131\u015flar\u0131, bizleri bor\u00e7lu k\u0131lar, \u00f6dev y\u00fckler, sorumluluk hat\u0131rlat\u0131r ve bizi unutu\u015fa kar\u015f\u0131 devrimci bir hat\u0131rlama eylemine davet eder.  \u00d6l\u00fclerimizin Rilke\u2019nin deyimiyle \u2018\u00d6l\u00fcm olmayan bir \u00f6l\u00fcmde yok olmamas\u0131\u2019[6]<\/a> i\u00e7in Bar\u0131\u015f Anneleri ve Cumartesi annelerinin topland\u0131\u011f\u0131 her alan hem \u00f6l\u00fclerimizi bu g\u00fcne \u00e7a\u011f\u0131rd\u0131\u011f\u0131m\u0131z hem de \u00f6l\u00fcy\u00fc \u00f6l\u00fcm d\u0131\u015f\u0131 bir mek\u00e2na mahk\u00fbm etmeye \u00e7al\u0131\u015fan iktidara kar\u015f\u0131 bir direni\u015f ve itiraz sahnesi g\u00f6revini g\u00f6rmektedir. <\/p>\n\n\n\n

Rilke, \u2018Haysiyetli ve yak\u0131\u015f\u0131k al\u0131r bir \u00f6l\u00fcm\u00fcn insan\u0131n i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 \u00e7ok g\u00fc\u00e7l\u00fc bir arzu\u2019 oldu\u011funu s\u00f6yler.[7]<\/a> Nazile Kalayc\u0131\u2019n\u0131n deyimiyle \u2018\u00d6l\u00fcm\u00fcn haysiyeti sorunu ve \u00f6l\u00fcm\/etik\/hukuk ba\u011flam\u0131 modern \u00f6ncesi, hatta hukukun en arkeik d\u00f6nemine kadar uzan\u0131r.[8]<\/a>  Genos d\u00f6nemi neredeyse boydan boya \u00f6l\u00fcler ve atalar k\u00fclt\u00fcn\u00fcn etkisi alt\u0131nda bir form kazanm\u0131\u015ft\u0131r. Ata \u00f6l\u00fcs\u00fcne tap\u0131nman\u0131n amac\u0131 atay\u0131 \u00f6l\u00fcms\u00fcz k\u0131lmakt\u0131r. Bu \u00f6l\u00fcms\u00fczl\u00fck hali, ayn\u0131 zamanda topra\u011fa k\u00f6k salma ve g\u00f6m\u00fcld\u00fc\u011f\u00fc yerde o kabilenin yerle\u015fik oldu\u011funa dair bir s\u0131n\u0131r iland\u0131r. Ata k\u00fclt\u00fcne tapma aileyi, kabileyi bir arada tutan bir ba\u011f ve i\u015fbirli\u011fini yeniden \u00fcreten bir mekanizma olman\u0131n yan\u0131nda, ge\u00e7mi\u015f, \u015fimdi ve yar\u0131n\u0131n ba\u011f\u0131n\u0131 ayn\u0131 anda \u2018an\u2019\u0131n i\u00e7ine yerle\u015ftirilmesidir. Ya\u015fam ve insan merkezli dinlerin \u00f6l\u00fcy\u00fc \u00f6te d\u00fcnyaya havale etmeleriyle ba\u015flayan uzun ser\u00fcven, sek\u00fclarizmin mitik in\u015fay\u0131 yok ederek \u00f6l\u00fcm\u00fcn haysiyeti sorununu eti\u011fin alan\u0131ndan al\u0131p hukuk alan\u0131na hapsetmesi ile \u00f6l\u00fc \u00fczerinde her t\u00fcrl\u00fc tasarrufun me\u015frula\u015ft\u0131\u011f\u0131 bir vah\u015fet d\u00f6nemine girildi. Sek\u00fclarizmin \u00f6l\u00fcm\u00fcn ahlaksal normlar\u0131n\u0131 parampar\u00e7a etmesi ile say\u0131lar\u0131 milyonlar\u0131 bulan mezars\u0131z \u00f6l\u00fcler aras\u0131nda dolay\u0131ms\u0131z bir ba\u011f\u0131nt\u0131 vard\u0131r. <\/p>\n\n\n\n

\u2018Ger\u00e7ek yas, ki\u015finin kay\u0131p taraf\u0131ndan ele ge\u00e7irilmeye raz\u0131 olmas\u0131yla tutulabilir. Bu ayn\u0131 zamanda \u00f6tekine teslim olmakt\u0131r. Politik \u00f6zne olman\u0131n \u00f6n ko\u015fulu bu melankoliyi ya da yitenleri \u015fimdide tutmaya adanm\u0131\u015f uzla\u015f\u0131ms\u0131z yast\u0131r.\u2019 <\/p>\n\n\n\n

W. Benjamin<\/p>\n\n\n\n

Benjamin, aslolan tarih\u00e7i de\u011fil tan\u0131kt\u0131r derken b\u00fct\u00fcn i\u015faret levhalar\u0131 bizi Cumartesi ve Bar\u0131\u015f Annelerine do\u011fru g\u00f6t\u00fcr\u00fcr. \u00c7\u00fcnk\u00fc temsil edilemez olan\u0131 tarihin her d\u00f6neminde kamusal alana ta\u015f\u0131yan tarih de\u011fil bizzat tan\u0131\u011f\u0131n kendisidir. Tam da bu e\u015fikte tan\u0131kl\u0131\u011f\u0131n eti\u011fi sorunu devreye girer. \u00c7\u00fcnk\u00fc \u00f6len konu\u015famaz, tan\u0131k tan\u0131kl\u0131\u011f\u0131na kendi \u00f6znel yarg\u0131lar\u0131n\u0131 ve duygu d\u00fcnyas\u0131n\u0131 katmadan aktaramaz, hayatta olmayan\u0131n ad\u0131na konu\u015fman\u0131n a\u011f\u0131r etik y\u00fck\u00fc alt\u0131nda ezilme durumuna kar\u015f\u0131 k\u0131smen de olsa Levinas\u2019\u0131n eti\u011fi imdad\u0131m\u0131za yeti\u015fir. Hem bir tan\u0131d\u0131k hem de bir yabanc\u0131 olan \u00f6tekinin y\u00fcz\u00fc ve hat\u0131ras\u0131 onun g\u00f6zlerimizin i\u00e7ine bakan \u015fok edici bak\u0131\u015f\u0131nda toplan\u0131r.[9]<\/a> Levinas (1997) Bizi o an rehin alan, bireyselli\u011fimizi ve belirlenimlik s\u0131n\u0131rlar\u0131m\u0131z\u0131 parampar\u00e7a eden o bak\u0131\u015flar bizi d\u00f6n\u00fc\u015ft\u00fcr\u00fcr, o bak\u0131\u015f\u0131n bize y\u00fckledi\u011fi anlam bize \u00f6devler y\u00fckler, hayatta kalma hakk\u0131m\u0131z\u0131 ask\u0131ya al\u0131r. Bu a\u011f\u0131r sorumluluk kipi, y\u00fcz\u00fc kar\u015f\u0131ma de\u011fil \u00fcst\u00fcmde bir yerde konumland\u0131r\u0131r. Yitirdiklerimizin resimlerinin her zaman bizim ba\u015f\u0131m\u0131z\u0131n \u00fcst\u00fcnde durmas\u0131n\u0131n nedenini ba\u015fka t\u00fcrl\u00fc nas\u0131l a\u00e7\u0131klayabiliriz ki?<\/p>\n\n\n\n

\u0130ktidarlar\u0131n kar\u0131s\u0131n\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karmak isterken Orpheus\u2019a \u00f6detti\u011fi a\u011f\u0131r bedelin bir benzerini bu g\u00fcn her eylemde tartaklanan, g\u00f6zalt\u0131na al\u0131nan ve kamusal alanda g\u00f6r\u00fcn\u00fcrl\u00fckleri tamam\u0131yla silinmeye \u00e7al\u0131\u015f\u0131lan kay\u0131p aileleri \u00f6demektedir. \u00c7\u00fcnk\u00fc ya\u015fayan\u0131 \u00f6l\u00fc \u00fczerinden cezaland\u0131rmak iktidarlar\u0131n arkeik d\u00f6neminden bu g\u00fcne kadar devam ettirdikleri bir iktidar stratejisidir. <\/p>\n\n\n\n

Ge\u00e7mi\u015fin b\u00fct\u00fcn tekinsizli\u011fine ra\u011fmen her g\u00fcn g\u00f6zlerimizin i\u00e7ine bakan \u00f6l\u00fclerimizin g\u00f6zleri ile Plaza De Mayo\u2019dan Galatasaray Meydan\u0131na oradan Batman ve Gever\u2019in ara sokaklar\u0131na kadar serpi\u015fmi\u015f ailelerin g\u00f6zleri bak\u0131\u015fmaya devam edecektir. O bak\u0131\u015flarda, hem geri ad\u0131m atmayan direngen bir itiraz hem de Orpheus\u2019un sonsuz yas\u0131 her an g\u00f6z g\u00f6ze gelmeye devam edecektir. Ta ki kay\u0131plar\u0131m\u0131z\u0131n hi\u00e7bir zaman ula\u015famayaca\u011f\u0131m\u0131z g\u00f6zlerine bakarak o b\u00fcy\u00fck m\u00fcjdeli g\u00fcn\u00fcn m\u00fcjdeli haberini ula\u015ft\u0131r\u0131ncaya dek. \u00c7\u00fcnk\u00fc onlar bizim \u00f6lmemi\u015f \u00f6l\u00fclerimizdir ve usul\u00fcnce g\u00f6m\u00fclmedikleri o topraklar\u0131n bir yerlerinden ancak kurtulu\u015f g\u00fcn\u00fc dirilip gelebileceklerdir. Yenilecek olursak da \u2018ge\u00e7mi\u015fi, bu g\u00fcn\u00fc ve gelece\u011fi\u2019 hep birlikte kaybedip Orpheus\u2019un sonsuz yas\u0131na ve melankolisine g\u00f6m\u00fcl\u00fcp kaybolaca\u011f\u0131z.<\/p>\n\n\n\n

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[1]<\/a>\u00a0Derya Ayd\u0131n, \u201cK\u00fcrdistan\u2019da Direni\u015fe D\u00f6n\u00fc\u015fen Yas: Cumartesi Anneleri, Bar\u0131\u015f Anneleri ve MEYA-DER Deneyimi\u201d, Jineoloji Dergisi, Say\u0131 11,\u00a0 G\u00fcz 2018,
[2]<\/a>\u00a0https:\/\/yeniyasamgazetesi5.com\/arafta-kalmak-tarih-mezarda-baslar\/
[3]<\/a>\u00a0Aktaran: https:\/\/www.e-skop.com\/skopbulten\/sanat-ve-olum-hayaletler-olum-yas-ve-taniklik-sorunu\/2221
[4]<\/a>\u00a0Aktaran: https:\/\/www.e-skop.com\/skopbulten\/sanat-ve-olum-hayaletler-olum-yas-ve-taniklik-sorunu\/2221
[5]<\/a>\u00a0Derya Ayd\u0131n, \u201cK\u00fcrdistan\u2019da Direni\u015fe D\u00f6n\u00fc\u015fen Yas: Cumartesi Anneleri, Bar\u0131\u015f Anneleri ve MEYA-DER Deneyimi\u201d, Jineoloji Dergisi, Say\u0131 11,\u00a0 G\u00fcz 2018,
[6]<\/a>\u00a0Derya Ayd\u0131n, \u201cK\u00fcrdistan\u2019da Direni\u015fe D\u00f6n\u00fc\u015fen Yas: Cumartesi Anneleri, Bar\u0131\u015f Anneleri ve MEYA-DER Deneyimi\u201d, Jineoloji Dergisi, Say\u0131 11,\u00a0 G\u00fcz 2018,
[7]<\/a>\u00a0Derya Ayd\u0131n, \u201cK\u00fcrdistan\u2019da Direni\u015fe D\u00f6n\u00fc\u015fen Yas: Cumartesi Anneleri, Bar\u0131\u015f Anneleri ve MEYA-DER Deneyimi\u201d, Jineoloji Dergisi, Say\u0131 11,\u00a0 G\u00fcz 2018,
[8]<\/a>\u00a0Aktaran: Derya Ayd\u0131n, \u201cK\u00fcrdistan\u2019da Direni\u015fe D\u00f6n\u00fc\u015fen Yas: Cumartesi Anneleri, Bar\u0131\u015f Anneleri ve MEYA-DER Deneyimi\u201d, Jineoloji Dergisi, Say\u0131 11,\u00a0 G\u00fcz 2018,
[9]<\/a>\u00a0Aktaran: https:\/\/www.e-skop.com\/skopbulten\/sanat-ve-olum-hayaletler-olum-yas-ve-taniklik-sorunu\/2221<\/p>\n","protected":false},"excerpt":{"rendered":"

“\u00d6l\u00fcm anlam\u0131nda yenilmi\u015f bir halk\u0131n ya\u015fama egemen olma \u015fans\u0131 yoktur\u2026” Butler Nekropolitika, ya\u015fam\u0131n asl\u0131nda \u00f6l\u00fcm\u00fcn iktidar\u0131na tabii k\u0131l\u0131nd\u0131\u011f\u0131 iddias\u0131 \u00fczerinden bak\u0131\u015f\u0131m\u0131z\u0131 biyoiktidar\u0131n ya\u015fam \u00fczerindeki egemenlik alan\u0131ndan iktidar\u0131n \u00f6l\u00fcm \u00fczerindeki egemenlik alan\u0131na \u00e7evirmi\u015ftir. Nekropolitika kavram\u0131n\u0131 ilk kez literat\u00fcre kazand\u0131ran Mbembe,nin \u2018\u00f6l\u00fcm\u00fcn denetlenmesi, iktidar\u0131n d\u0131\u015fla\u015fmas\u0131d\u0131r\u2019 iddias\u0131, g\u00fcc\u00fcn\u00fc \u2018egemenlik g\u00fcc\u00fcn\u00fcn kimin ya\u015fay\u0131p kimin \u00f6lebilir karar\u0131na muktedir olu\u015fundan al\u0131r\u2019 tezinden al\u0131r. Tam da bu e\u015fikte direni\u015f, kurban, yas ve feda diyalekti\u011fi gibi olgular \u00fczerine yeni bir okuman\u0131n imk\u00e2n\u0131 ve uzun bir k\u00fclliyat\u0131n yolu a\u00e7\u0131lm\u0131\u015ft\u0131r. \u00d6zellikle 1990\u2019lar\u0131n ba\u015f\u0131ndan itibaren K\u00fcrdistan\u2019da ter\u00f6rle m\u00fccadele stratejisine ko\u015fut olarak yayg\u0131nla\u015fan \u2018kaybettirme\u2019 prati\u011fi, devletin nekropolitik karakterinin yaratt\u0131\u011f\u0131 y\u00fczlerce vah\u015fet ve direni\u015f hik\u00e2yesini direnenlerin haf\u0131zas\u0131na kaydettirmi\u015ftir. O hik\u00e2yenin her yerine serpi\u015fmi\u015f olan soluk foto\u011fraflar o hik\u00e2yenin her biri ayr\u0131 bir hik\u00e2yeyi an\u0131msatan, direni\u015fe ve y\u00fczle\u015fmeye \u00e7a\u011f\u0131ran birer tablo gibidir. Bu g\u00fcn geldi\u011fimiz tarihsel kesit,  J. Berger\u2019in  \u2018An\u0131msanan \u015fey hi\u00e7likten kurtulmu\u015ftur, unutulan \u015fey ise terk edilmi\u015ftir\u2019 tezine uygun bir karakter kazanarak kay\u0131p yak\u0131nlar\u0131ndan sadece bir kesimin direndi\u011fi, di\u011ferlerinin ise melankolik bir yas ile sessizle\u015fti\u011fi ikili bir d\u00fczlem yaratm\u0131\u015ft\u0131r.  Ertelenmi\u015f ya da tutulmam\u0131\u015f yas ile haf\u0131za ili\u015fkisinde asli hik\u00e2ye, \u00f6l\u00fcy\u00fc g\u00f6r\u00fcnmez k\u0131lma (kaybettirme ve mezars\u0131z b\u0131rakma), hem \u00f6l\u00fcm\u00fcn hem de \u00f6l\u00fcn\u00fcn mek\u00e2n d\u0131\u015f\u0131na itilerek Butler\u2019in deyimiyle k\u0131r\u0131lgan\/la\u015ft\u0131r\u0131lm\u0131\u015f hayatlar\u0131n stat\u00fcs\u00fcn\u00fcn ask\u0131ya al\u0131nmas\u0131 ile ba\u015flar. Me\u015fru olmayan ya\u015famlar\u0131n yok edilmesiyle ba\u015flayan bu d\u00fczenekte iktidar, belli bir yas hiyerar\u015fisi kurarak \u2018y\u00fcceltilen \u015fehitlik\u2019 ile \u2018le\u015f ya ter\u00f6rist\u2019 imgesine s\u0131k\u0131\u015ft\u0131r\u0131lan iki ayr\u0131 kategori \u00fczerinden insani bir de\u011fer fark\u0131n\u0131 da yeniden dola\u015f\u0131ma sokar.[1] Biyolojik bir \u0131rk\u00e7\u0131l\u0131\u011f\u0131n e\u015flik etti\u011fi ve her t\u00fcrl\u00fc eti\u011fin devre d\u0131\u015f\u0131 kald\u0131\u011f\u0131 bu d\u00fczlemde devletin bak\u0131\u015f\u0131nda kurban, zaten me\u015fru olmayan bir hayattan gelmi\u015ftir ve her t\u00fcrl\u00fc \u00f6l\u00fcm revad\u0131r!  Kaybettirilenin ard\u0131nda kalanlar\u0131n umutsuzluk ve karamsarl\u0131\u011f\u0131 bir \u00f6m\u00fcr ta\u015f\u0131yabilmesi ve \u00f6l\u00fcn\u00fcn bir direni\u015f motivasyonuna d\u00f6n\u00fc\u015fmemesi i\u00e7in yak\u0131\u015f\u0131ks\u0131z (mezars\u0131zl\u0131k) bir \u00f6l\u00fcmle \u00f6l\u00fcm\u00fcn haysiyeti yerle bir edilir. Yerin \u00fcst\u00fcnde yeri olmayan\u0131n yerin alt\u0131nda da yeri olmamal\u0131 kural\u0131 i\u015fletilerek \u00f6l\u00fc ve \u00f6l\u00fcn\u00fcn ard\u0131nda kalanlar\u0131n yas\u0131 belirsiz bir uzama hapsedilir. Devlet, sadece mezara ve g\u00f6m\u00fclme hakk\u0131na de\u011fil hat\u0131ran\u0131n kendisine de el koyar! Humanitas (insan) humando (g\u00f6mmek), Mirov\/Mordem (insan) mirin (\u00f6l\u00fcm) aras\u0131ndaki etimolojik ve semantik ba\u011f\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde mezarlar asl\u0131nda \u00f6l\u00fcn\u00fcn zamana (tarihe) ve mek\u00e2na (topra\u011fa\/\u00fclkeye) iz d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc ve kaydedildi\u011fi bir uzamd\u0131r.[2] Bir insan\u0131 ya da toplulu\u011fu tarihten ve co\u011frafyadan silmenin en kestirme yolu onu hem biyolojik hem de sembolik alandan tamam\u0131yla silmektir. Kay\u0131p tam olarak temsil edilemezse bile hat\u0131raya, foto\u011frafa, yeni do\u011fan bir \u00e7ocu\u011fun ismine sembolik olarak kaydedilir. Sembolik alana kaydedilmemi\u015f her kay\u0131p bir travma gerek\u00e7esi olur; bilin\u00e7 bile belle\u011fi kontrol edemez hale gelir ve zamanla o hat\u0131ra her yerde g\u00f6zlerimizin i\u00e7ine bakan hayali bir imgeye d\u00f6n\u00fc\u015f\u00fcr. Freud (1917) [3] \u0130\u015fte tam burada a\u011f\u0131r bir kederin yan\u0131na uzla\u015f\u0131ms\u0131z bir \u00f6fkeyi alan bir kay\u0131p yak\u0131n\u0131n elindeki kayb\u0131n\u0131n soluk foto\u011fraf\u0131 b\u00fct\u00fcn unutkanl\u0131klar\u0131 ask\u0131ya al\u0131r; hem bir ila\u00e7 hem de bir zehir gibi insan\u0131n ruhuna tevar\u00fcs eder o foto\u011fraf. \u00c7\u00fcnk\u00fc Deridda\u2019n\u0131n deyimiyle: \u2018temsil, tan\u0131kl\u0131\u011f\u0131n hem ilac\u0131 hem de zehridir\u2026\u2019[4] Ortada \u00f6l\u00fcs\u00fc olmayan bir \u00f6l\u00fcn\u00fcn yas\u0131n\u0131 tutmak, hem \u00f6len i\u00e7in hem de yas tutan i\u00e7in ya\u015fam ile \u00f6l\u00fcm aras\u0131ndaki belirsiz bir uzamda sonsuza dek as\u0131l\u0131 kalmakt\u0131r. Hayat ile \u00f6l\u00fcm aras\u0131na s\u0131k\u0131\u015fma gayri insani bir insanl\u0131k haline d\u00f6n\u00fc\u015f\u00fcr ve Butler\u2019in dedi\u011fi gibi \u2018yas\u0131 tutulmayan hayat,  hayat olmaktan \u00e7\u0131kar\u2026\u2019  Hangi \u00f6l\u00fcm i\u00e7in yas tutulup hangisine tutulmayaca\u011f\u0131, \u00f6len ki\u015finin iktidar taraf\u0131ndan \u2018insan\u2019 olarak kabul edilip edilmedi\u011fi ko\u015fuluna ba\u011flanm\u0131\u015ft\u0131r. \u2018Bir g\u00fcn \u00e7\u0131k\u0131p gelecekler\u2019 umudu, ac\u0131mas\u0131z bir melankolik \u015f\u00fcpheyi canl\u0131 tutup geride kalan\u0131n yas\u0131n\u0131 sonsuzla\u015ft\u0131rabilirken ayn\u0131 zamanda o umudun devrimci bir \u00f6fke \u00fczerinden \u00f6rg\u00fctlenmesini de sa\u011flayabilir.[5] Duvarlar\u0131m\u0131zda as\u0131l\u0131 duran ya da her cumartesi g\u00fcn\u00fc annelerimizin ellerindeki kay\u0131plar\u0131m\u0131z\u0131n soluk foto\u011fraflar\u0131 bize reva g\u00f6r\u00fclen s\u00fcreklile\u015ftirilmi\u015f bir \u00f6l\u00fcm halinin izd\u00fc\u015f\u00fcmleri gibidir. O soluk foto\u011fraflarla her g\u00f6z g\u00f6ze geldi\u011fimizde \u00f6l\u00fclerimizin o bak\u0131\u015flar\u0131, bizleri bor\u00e7lu k\u0131lar, \u00f6dev y\u00fckler, sorumluluk hat\u0131rlat\u0131r ve bizi unutu\u015fa kar\u015f\u0131 devrimci bir hat\u0131rlama eylemine davet eder.  \u00d6l\u00fclerimizin Rilke\u2019nin deyimiyle \u2018\u00d6l\u00fcm olmayan bir \u00f6l\u00fcmde yok olmamas\u0131\u2019[6] i\u00e7in Bar\u0131\u015f Anneleri ve Cumartesi annelerinin topland\u0131\u011f\u0131 her alan hem \u00f6l\u00fclerimizi bu g\u00fcne \u00e7a\u011f\u0131rd\u0131\u011f\u0131m\u0131z hem de \u00f6l\u00fcy\u00fc \u00f6l\u00fcm d\u0131\u015f\u0131 bir mek\u00e2na mahk\u00fbm etmeye \u00e7al\u0131\u015fan iktidara kar\u015f\u0131 bir direni\u015f ve itiraz sahnesi g\u00f6revini g\u00f6rmektedir.  Rilke, \u2018Haysiyetli ve yak\u0131\u015f\u0131k al\u0131r bir \u00f6l\u00fcm\u00fcn insan\u0131n i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 \u00e7ok g\u00fc\u00e7l\u00fc bir arzu\u2019 oldu\u011funu s\u00f6yler.[7] Nazile Kalayc\u0131\u2019n\u0131n deyimiyle \u2018\u00d6l\u00fcm\u00fcn haysiyeti sorunu ve \u00f6l\u00fcm\/etik\/hukuk ba\u011flam\u0131 modern \u00f6ncesi, hatta hukukun en arkeik d\u00f6nemine kadar uzan\u0131r.[8]  Genos d\u00f6nemi neredeyse boydan boya \u00f6l\u00fcler ve atalar k\u00fclt\u00fcn\u00fcn etkisi alt\u0131nda bir form kazanm\u0131\u015ft\u0131r. Ata \u00f6l\u00fcs\u00fcne tap\u0131nman\u0131n amac\u0131 atay\u0131 \u00f6l\u00fcms\u00fcz k\u0131lmakt\u0131r. Bu \u00f6l\u00fcms\u00fczl\u00fck hali, ayn\u0131 zamanda topra\u011fa k\u00f6k salma ve g\u00f6m\u00fcld\u00fc\u011f\u00fc yerde o kabilenin yerle\u015fik oldu\u011funa dair bir s\u0131n\u0131r iland\u0131r. Ata k\u00fclt\u00fcne tapma aileyi, kabileyi bir arada tutan bir ba\u011f ve i\u015fbirli\u011fini yeniden \u00fcreten bir mekanizma olman\u0131n yan\u0131nda, ge\u00e7mi\u015f, \u015fimdi ve yar\u0131n\u0131n ba\u011f\u0131n\u0131 ayn\u0131 anda \u2018an\u2019\u0131n i\u00e7ine yerle\u015ftirilmesidir. Ya\u015fam ve insan merkezli dinlerin \u00f6l\u00fcy\u00fc \u00f6te d\u00fcnyaya havale etmeleriyle ba\u015flayan uzun ser\u00fcven, sek\u00fclarizmin mitik in\u015fay\u0131 yok ederek \u00f6l\u00fcm\u00fcn haysiyeti sorununu eti\u011fin alan\u0131ndan al\u0131p hukuk alan\u0131na hapsetmesi ile \u00f6l\u00fc \u00fczerinde her t\u00fcrl\u00fc tasarrufun me\u015frula\u015ft\u0131\u011f\u0131 bir vah\u015fet d\u00f6nemine girildi. Sek\u00fclarizmin \u00f6l\u00fcm\u00fcn ahlaksal normlar\u0131n\u0131 parampar\u00e7a etmesi ile say\u0131lar\u0131 milyonlar\u0131 bulan mezars\u0131z \u00f6l\u00fcler aras\u0131nda dolay\u0131ms\u0131z bir ba\u011f\u0131nt\u0131 vard\u0131r.  \u2018Ger\u00e7ek yas, ki\u015finin kay\u0131p taraf\u0131ndan ele ge\u00e7irilmeye raz\u0131 olmas\u0131yla tutulabilir. Bu ayn\u0131 zamanda \u00f6tekine teslim olmakt\u0131r. Politik \u00f6zne olman\u0131n \u00f6n ko\u015fulu bu melankoliyi ya da yitenleri \u015fimdide tutmaya adanm\u0131\u015f uzla\u015f\u0131ms\u0131z yast\u0131r.\u2019  W. Benjamin Benjamin, aslolan tarih\u00e7i de\u011fil tan\u0131kt\u0131r derken b\u00fct\u00fcn i\u015faret levhalar\u0131 bizi Cumartesi ve Bar\u0131\u015f Annelerine do\u011fru g\u00f6t\u00fcr\u00fcr. \u00c7\u00fcnk\u00fc temsil edilemez olan\u0131 tarihin her d\u00f6neminde kamusal alana ta\u015f\u0131yan tarih de\u011fil bizzat tan\u0131\u011f\u0131n kendisidir. Tam da bu e\u015fikte tan\u0131kl\u0131\u011f\u0131n eti\u011fi sorunu devreye girer. \u00c7\u00fcnk\u00fc \u00f6len konu\u015famaz, tan\u0131k tan\u0131kl\u0131\u011f\u0131na kendi \u00f6znel yarg\u0131lar\u0131n\u0131 ve duygu d\u00fcnyas\u0131n\u0131 katmadan aktaramaz, hayatta olmayan\u0131n ad\u0131na konu\u015fman\u0131n a\u011f\u0131r etik y\u00fck\u00fc alt\u0131nda ezilme durumuna kar\u015f\u0131 k\u0131smen de olsa Levinas\u2019\u0131n eti\u011fi imdad\u0131m\u0131za yeti\u015fir. Hem bir tan\u0131d\u0131k hem de bir yabanc\u0131 olan \u00f6tekinin y\u00fcz\u00fc ve hat\u0131ras\u0131 onun g\u00f6zlerimizin i\u00e7ine bakan \u015fok edici bak\u0131\u015f\u0131nda toplan\u0131r.[9] Levinas (1997) Bizi o an rehin alan, bireyselli\u011fimizi ve belirlenimlik s\u0131n\u0131rlar\u0131m\u0131z\u0131 parampar\u00e7a eden o bak\u0131\u015flar bizi d\u00f6n\u00fc\u015ft\u00fcr\u00fcr, o bak\u0131\u015f\u0131n bize y\u00fckledi\u011fi anlam bize \u00f6devler y\u00fckler, hayatta kalma hakk\u0131m\u0131z\u0131 ask\u0131ya al\u0131r. Bu a\u011f\u0131r sorumluluk kipi, y\u00fcz\u00fc kar\u015f\u0131ma de\u011fil \u00fcst\u00fcmde bir yerde konumland\u0131r\u0131r. Yitirdiklerimizin resimlerinin her zaman bizim ba\u015f\u0131m\u0131z\u0131n \u00fcst\u00fcnde durmas\u0131n\u0131n nedenini ba\u015fka t\u00fcrl\u00fc nas\u0131l a\u00e7\u0131klayabiliriz ki? \u0130ktidarlar\u0131n kar\u0131s\u0131n\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karmak isterken Orpheus\u2019a \u00f6detti\u011fi a\u011f\u0131r bedelin bir benzerini bu g\u00fcn her eylemde tartaklanan, g\u00f6zalt\u0131na al\u0131nan ve kamusal alanda g\u00f6r\u00fcn\u00fcrl\u00fckleri tamam\u0131yla silinmeye \u00e7al\u0131\u015f\u0131lan kay\u0131p aileleri \u00f6demektedir. \u00c7\u00fcnk\u00fc ya\u015fayan\u0131 \u00f6l\u00fc \u00fczerinden cezaland\u0131rmak iktidarlar\u0131n arkeik d\u00f6neminden bu g\u00fcne kadar devam ettirdikleri bir iktidar stratejisidir.  Ge\u00e7mi\u015fin b\u00fct\u00fcn tekinsizli\u011fine ra\u011fmen her g\u00fcn g\u00f6zlerimizin i\u00e7ine bakan \u00f6l\u00fclerimizin g\u00f6zleri ile Plaza De Mayo\u2019dan Galatasaray Meydan\u0131na oradan Batman ve Gever\u2019in ara sokaklar\u0131na kadar serpi\u015fmi\u015f ailelerin g\u00f6zleri bak\u0131\u015fmaya devam edecektir. O bak\u0131\u015flarda, hem geri ad\u0131m atmayan direngen bir itiraz hem de Orpheus\u2019un sonsuz yas\u0131 her an g\u00f6z g\u00f6ze gelmeye devam edecektir. Ta ki kay\u0131plar\u0131m\u0131z\u0131n hi\u00e7bir zaman ula\u015famayaca\u011f\u0131m\u0131z g\u00f6zlerine bakarak o b\u00fcy\u00fck m\u00fcjdeli g\u00fcn\u00fcn m\u00fcjdeli haberini ula\u015ft\u0131r\u0131ncaya dek. \u00c7\u00fcnk\u00fc onlar bizim \u00f6lmemi\u015f \u00f6l\u00fclerimizdir ve usul\u00fcnce g\u00f6m\u00fclmedikleri o topraklar\u0131n bir yerlerinden ancak kurtulu\u015f g\u00fcn\u00fc dirilip gelebileceklerdir. Yenilecek olursak da \u2018ge\u00e7mi\u015fi, bu g\u00fcn\u00fc ve gelece\u011fi\u2019 hep birlikte kaybedip Orpheus\u2019un sonsuz yas\u0131na ve melankolisine g\u00f6m\u00fcl\u00fcp kaybolaca\u011f\u0131z. [1]\u00a0Derya Ayd\u0131n, \u201cK\u00fcrdistan\u2019da Direni\u015fe D\u00f6n\u00fc\u015fen Yas: Cumartesi Anneleri, Bar\u0131\u015f Anneleri ve MEYA-DER Deneyimi\u201d, Jineoloji Dergisi, Say\u0131 11,\u00a0 G\u00fcz 2018,[2]\u00a0https:\/\/yeniyasamgazetesi5.com\/arafta-kalmak-tarih-mezarda-baslar\/[3]\u00a0Aktaran: https:\/\/www.e-skop.com\/skopbulten\/sanat-ve-olum-hayaletler-olum-yas-ve-taniklik-sorunu\/2221[4]\u00a0Aktaran: https:\/\/www.e-skop.com\/skopbulten\/sanat-ve-olum-hayaletler-olum-yas-ve-taniklik-sorunu\/2221[5]\u00a0Derya Ayd\u0131n, \u201cK\u00fcrdistan\u2019da Direni\u015fe D\u00f6n\u00fc\u015fen Yas: Cumartesi Anneleri, Bar\u0131\u015f Anneleri ve MEYA-DER Deneyimi\u201d, Jineoloji Dergisi, Say\u0131 11,\u00a0 G\u00fcz 2018,[6]\u00a0Derya Ayd\u0131n, \u201cK\u00fcrdistan\u2019da Direni\u015fe D\u00f6n\u00fc\u015fen Yas: Cumartesi Anneleri, Bar\u0131\u015f Anneleri ve MEYA-DER Deneyimi\u201d, Jineoloji Dergisi, Say\u0131 11,\u00a0 G\u00fcz 2018,[7]\u00a0Derya Ayd\u0131n, \u201cK\u00fcrdistan\u2019da Direni\u015fe D\u00f6n\u00fc\u015fen Yas: Cumartesi Anneleri, Bar\u0131\u015f Anneleri ve MEYA-DER Deneyimi\u201d, Jineoloji Dergisi, Say\u0131 11,\u00a0 G\u00fcz 2018,[8]\u00a0Aktaran: Derya Ayd\u0131n, \u201cK\u00fcrdistan\u2019da Direni\u015fe D\u00f6n\u00fc\u015fen Yas: Cumartesi Anneleri, Bar\u0131\u015f Anneleri ve MEYA-DER Deneyimi\u201d, Jineoloji Dergisi, Say\u0131 11,\u00a0 G\u00fcz 2018,[9]\u00a0Aktaran: https:\/\/www.e-skop.com\/skopbulten\/sanat-ve-olum-hayaletler-olum-yas-ve-taniklik-sorunu\/2221<\/p>\n","protected":false},"author":1,"featured_media":361,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":5,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-62","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\/62","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=62"}],"version-history":[{"count":4,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/62\/revisions"}],"predecessor-version":[{"id":362,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/62\/revisions\/362"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/media\/361"}],"wp:attachment":[{"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=62"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=62"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=62"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}