Newroz \u015fimdiki tarihsel \u00f6znelli\u011fi i\u00e7erisinde G\u00fcrdal Aksoy\u2019un tan\u0131m\u0131yla ‘mitsel bir ideolojiden \u00e7ok ideolojik bir mit’ tan\u0131m\u0131n\u0131 da a\u015farak K\u00fcrtleri bir \u00f6zne olarak tarih sahnesine \u00e7a\u011f\u0131ran, K\u00fcrtlerin binlerce y\u0131ll\u0131k politik ve k\u00fclt\u00fcrel \u00f6zlemlerine kar\u015f\u0131l\u0131k gelen mite d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr; Ger\u00e7ekle\u015fmesi zorunlu eylem haritalar\u0131 ve anlam kipleri sunan bir kurtulu\u015f miti. Newroz ge\u00e7mi\u015ften gelip bug\u00fcne anlam veren, yar\u0131n\u0131 anlatan \u00e7ok zamanl\u0131 ve \u00e7ok katmanl\u0131 bir tarihsel\/politik uzamd\u0131r. Levi-Strauss, modern d\u00f6nem ideolojilerinin mitolojik anlat\u0131lara \u00e7ok fazla benzedi\u011fi, hatta modern bat\u0131n\u0131n mitin yerine ideolojiyi ikame etti\u011fi teziyle siyaset teolojisinde yeni bir tart\u0131\u015fma alan\u0131 a\u00e7m\u0131\u015ft\u0131. Efsaneler, cans\u0131z ve ruhsuz birer kurgu de\u011fil aksine kendine inanan insanlar i\u00e7in ya\u015fayan bir ge\u00e7mi\u015f ve ya\u015fayan b\u00fcy\u00fck bir ger\u00e7e\u011fin tekrar tekrar canland\u0131r\u0131lmas\u0131d\u0131r. \u0130\u00e7inde zalimin, mazlumun, direni\u015fin, isyan\u0131n, kurtulu\u015fun ve yeniden do\u011fu\u015fun oldu\u011fu bir s\u00f6ylence kendi do\u011fal\u0131nda politiktir; mitolojik bir kurgusall\u0131k bile olsa bir kurtulu\u015f mitidir ve dolay\u0131s\u0131yla ideolojiktir. Bu y\u00f6n\u00fcyle Newroz\u2019un K\u00fcrtlerin direni\u015f d\u00fcnyas\u0131ndaki kar\u015f\u0131l\u0131\u011f\u0131 mitik bir in\u015fa de\u011fil, ge\u00e7mi\u015fte zaten var olan\u0131n bu g\u00fcn\u00fcn siyasal direni\u015f repertuar\u0131na eklemlenmesidir diyebiliriz. \u00dcstelik tarih denilen bu uzun ser\u00fcvende hangi olay\u0131n mitik, hangisinin ger\u00e7ek anlamda ya\u015fand\u0131\u011f\u0131n\u0131 hi\u00e7birimiz tam olarak bilmiyorken!<\/p>\n\n\n\n K\u00fcrtl\u00fck d\u00fcnyas\u0131nda k\u00fclt\u00fcr ve siyasal alan aras\u0131ndaki ge\u00e7i\u015fgenlik ve kar\u015f\u0131l\u0131kl\u0131 besleme ili\u015fkisinin yan\u0131nda her iki alan aras\u0131ndaki hegemonik ve hiyerar\u015fik ili\u015fkinin kendini en \u00e7ok g\u00f6sterdi\u011fi alanlardan biri de Newroz alanlar\u0131 olmu\u015ftur. 1970\u2019lerde fetret devrini sonland\u0131r\u0131p y\u00fckseli\u015fe ge\u00e7en Bakur\u2019daki K\u00fcrt siyasal m\u00fccadelesi, etno mitik bir dirili\u015f hik\u00e2yesi olan Newroz\u2019u ulusal kurtulu\u015fun tarihsel arka plan\u0131na d\u00f6\u015feyerek 1990\u2019larda \u00f6zg\u00fcrl\u00fck hareketinin Newroz\u2019u ger\u00e7ek bir serhildana d\u00f6n\u00fc\u015ft\u00fcrmesine zemin haz\u0131rlam\u0131\u015ft\u0131r. E\u011fer gelene\u011fin icad\u0131 ba\u011flam\u0131nda bir tart\u0131\u015fma a\u00e7\u0131lacaksa, 1990\u2019lardan itibaren devletin Newroz\u2019a kar\u015f\u0131 kendi Nevruz\u2019unu dola\u015f\u0131ma sokma \u00e7abas\u0131ndan ba\u015flamak gerekir. K\u00fcrtlerde zaten tarihsel olarak var olan ve politik m\u00fccadele alan\u0131na d\u00e2hil edilmi\u015f bir gelene\u011fe kar\u015f\u0131 tam bir kar\u015f\u0131tl\u0131k ve reddiye \u00fczerinden resmi Nevruzlar ilan etmek tam da gelene\u011fin icad\u0131 dedi\u011fimiz bir ba\u011flama oturmaktad\u0131r. T\u00fcm yerk\u00fcrede ihtilaf ve \u00e7at\u0131\u015fmalar\u0131 azaltan kutlama ve festivaller, Newroz meselesinde tam bir kolonyalist ku\u015fatma ile de-kolonyal bir \u00e7at\u0131\u015fma ve gerilim alan\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Milyonlarca K\u00fcrt ayn\u0131 anda kendi ulusal ger\u00e7ekli\u011fini yeniden tan\u0131mlay\u0131p festival alan\u0131n\u0131 politik bir kimli\u011fin ilan sahnesine d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken devlet, gelene\u011fi kar\u015f\u0131tl\u0131k \u00fczerinden yeniden canland\u0131rarak yekpare bir Nevruz arzusuyla kravatl\u0131 memurlar\u0131n\u0131 ate\u015fin \u00fczerinden atlatmaya devam etmektedir. Bu y\u00f6n\u00fcyle Newroz, hem K\u00fcrtlerin kendini egemen olandan ayr\u0131\u015ft\u0131rd\u0131\u011f\u0131 ve ayr\u0131\u015fma noktalar\u0131n\u0131 birer direni\u015f\/beyanat alan\u0131na d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc ikili bir i\u015fleve sahiptir. Burke\u2019nin \u2018\u015fenlik ve kutlamalar, toplumsal birlikteli\u011fin kutsand\u0131\u011f\u0131, dayan\u0131\u015fman\u0131n alan yaratt\u0131\u011f\u0131, ters y\u00fcz edilmi\u015f bir d\u00fcnyan\u0131n canland\u0131r\u0131lmas\u0131 i\u00e7in bir sahne g\u00f6revi g\u00f6r\u00fcr\u2019 dedi\u011fi \u015fey K\u00fcrd\u00fcn kolektif bilin\u00e7alt\u0131nda Newroz\u2019a denk gelir.<\/p>\n\n\n\n Etno-sembolizm, ulusalla\u015fma ile kolektif kimli\u011fe ve belle\u011fe sahip \u00e7\u0131kma ili\u015fkisini tan\u0131mlarken kolektif kimli\u011fin olu\u015fumunda sembollerin ve k\u00fclt\u00fcr\u00fcn i\u015flevselli\u011fini merkeze al\u0131r. Halbwach\u2019\u0131n tan\u0131mlad\u0131\u011f\u0131 ve kolektif belle\u011fi meydana getiren toplumsal, politik ve k\u00fclt\u00fcrel bellek \u00fc\u00e7l\u00fcs\u00fc ayn\u0131 anda Newroz alanlar\u0131na akar ve ge\u00e7mi\u015ften dirili\u015f \u00f6yk\u00fclerini dam\u0131tarak gelecek ku\u015faklar i\u00e7in anlam ve kurtulu\u015f kap\u0131lar\u0131n\u0131 g\u00f6sterir. Bu y\u00f6n\u00fcyle K\u00fcrt kimli\u011fin olu\u015fumunda, ya\u015fan\u0131p ya\u015famsalla\u015fmas\u0131nda Newroz, ana ak\u0131\u015f y\u00f6n\u00fc ve dirili\u015ften gelece\u011fe ak\u0131\u015f\u0131n temel rotas\u0131 i\u015flevini \u00fcstlenmi\u015ftir diyebiliriz. Bu ba\u011flamda kendi ulusall\u0131\u011f\u0131n\u0131 ulusal e\u011fitim ve ulusal yaz\u0131n d\u00fcnyas\u0131 \u00fczerinden sa\u011flayan di\u011fer uluslar\u0131n tersine, K\u00fcrtlerin bu \u00f6znellikten mahrum olu\u015flar\u0131 ve kolonyal ku\u015fatma alt\u0131nda par\u00e7alanmalar\u0131n\u0131n bu durumun ortaya \u00e7\u0131kmas\u0131nda b\u00fcy\u00fck bir rol\u00fc vard\u0131r. K\u00fcrt d\u00fc\u015f\u00fcn d\u00fcnyas\u0131ndaki k\u0131l\u0131\u00e7 ve kalem dikotomisinin tam ortas\u0131nda k\u0131l\u0131\u00e7 ile kalemi ayn\u0131 m\u00fccadele alan\u0131na \u00e7a\u011f\u0131ran bir ferman niteli\u011fi ta\u015f\u0131r Newroz.<\/p>\n\n\n\n \u0130lk Newroz\u2019un nerede ve nas\u0131l kutland\u0131\u011f\u0131na dair sorunun cevab\u0131 Klein\u2019in K\u00fcrt milliyet\u00e7ili\u011finin ilk nerede ve nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131 sorusuna verdi\u011fi cevapta gizlidir: \u2018Farkl\u0131 zamanlarda, farkl\u0131 yerlerde ve farkl\u0131 K\u00fcrtler i\u00e7in farkl\u0131 tarihsel ger\u00e7ekliklerden do\u011farak ba\u015flad\u0131\u2026\u2019 \u00d6zellikle tarihin \u00e7ok y\u00f6nl\u00fc ve karma\u015f\u0131k denklemini hesaba katt\u0131\u011f\u0131m\u0131zda \u015funu s\u00f6yleyebiliriz: Newroz, resmi s\u00f6ylemin tam kar\u015f\u0131s\u0131nda duran Kurd\u00ee s\u00f6ylemin bir itiraz ve beyanat sahas\u0131d\u0131r. S\u00f6z konusu beyanatlar\u0131n\u0131 duyulur k\u0131lmak i\u00e7in iki y\u0131lda 125 (y\u00fcz yirmi be\u015f!) insan\u0131n cenazesinin sokaklara sa\u00e7\u0131ld\u0131\u011f\u0131 devrimci bir inat\u00e7\u0131l\u0131\u011f\u0131n politik d\u0131\u015favurumudur! Newroz, K\u00fcrtlerin \u00f6nc\u00fcl\u00fc\u011f\u00fcnde b\u00fct\u00fcn gayr-\u0131 resmi insan topluluklar\u0131n\u0131n Newroz\u2019lar\u0131n\u0131 devletin Nevruz\u2019una yedirmeme iradesidir. Newroz\u2019u kendi \u2018amorf bayramlar\u2019 repertuar\u0131na eklemek i\u00e7in y\u0131llarca \u00e7\u0131rp\u0131nan resmiyete kar\u015f\u0131 bir tek ate\u015fte can bulan ve Zagros doruklar\u0131ndan Amed Zindanlar\u0131\u2019na oradan \u0130zmir\u2019in Kadifekalesi\u2019ne kadar s\u0131ra s\u0131ra dizilmi\u015f ate\u015fb\u00f6ceklerinin halaya durdu\u011fu devrimci bir dans tarihinin tarifidir Newroz.<\/p>\n\n\n\n Newroz alanlar\u0131, K\u00fcrtlerin ‘her zaman buradayd\u0131k ve ge\u00e7mi\u015f en az bug\u00fcn kadar \u00f6nemlidir bizim i\u00e7in’ dedikleri, biz olman\u0131n ve bu kadar \u00e7ok olman\u0131n yaratt\u0131\u011f\u0131 g\u00fcvenin tazelendi\u011fi, hem \u00f6zg\u00fcrle\u015ftiren hem de g\u00fc\u00e7lendiren bir mek\u00e2nsal stratejiye dayan\u0131r. Politik ve k\u00fclt\u00fcrel belle\u011fi besleyen t\u00fcm sembollerin ayn\u0131 anda belirdi\u011fi kimli\u011fin dolay\u0131ms\u0131z bir ilan sahnesi; s\u0131n\u0131f\u0131n, cinsiyetin ve ya\u015f kategorilerinin silikle\u015fti\u011fi, ‘s\u00fcrekliyiz ve b\u00fct\u00fcnl\u00fckl\u00fcy\u00fcz’ ilan\u0131n\u0131n yap\u0131ld\u0131\u011f\u0131, k\u0131rsal\u0131n ve kentin, varo\u015fun ve merkezin anl\u0131k bile olsa b\u00fct\u00fcnle\u015fti\u011fi bir politik ve k\u00fclt\u00fcrel k\u00f6pr\u00fc i\u015flevi g\u00f6r\u00fcr. Newroz alanlar\u0131, biz ile \u00f6teki, ge\u00e7mi\u015f ile \u015fimdi aras\u0131ndaki ay\u0131r\u0131mlar\u0131n hem g\u00f6r\u00fcn\u00fcr oldu\u011fu hem silindi\u011fi ikili bir diyalekti\u011fin i\u015fledi\u011fi ulusal bir har\u00e7, tarihin ve g\u00fcncelin ayn\u0131 anda g\u00f6r\u00fcn\u00fcr oldu\u011fu zamansal bir yans\u0131t\u0131c\u0131 g\u00f6revi g\u00f6r\u00fcr. <\/p>\n\n\n\n Newroz bir hat\u0131rlama eylemidir; m\u00fctemadiyen bir yenilenmeye ve yinelenmeye g\u00f6nderme yapar; direni\u015f tarihinin \u00f6nemli kav\u015faklar\u0131n\u0131 tarihin i\u00e7inden \u00e7ekerek sahnenin \u00f6n\u00fcne kadar getirir. 1982\u2019de Mazlum Do\u011fan\u2019\u0131n, 1990\u2019da Zekiye Alkan\u2019\u0131n, 92\u2019de Botan\u2019da ba\u015flayan Serhildan dalgas\u0131n\u0131n, 20 Mart 1993 Ate\u015fkesinin ve 2013 Bar\u0131\u015f deklarasyonunun a\u00e7t\u0131\u011f\u0131 yeni patikalar\u0131 g\u00f6steren i\u015faret levhalar\u0131na ve tarihsel hat\u0131rlama sahnesine d\u00f6ner. Kolektif \u00f6zlemlerin, \u00f6fkelerin ve binlerce farkl\u0131 duygunun hare hare doldu\u011fu, K\u00fcrde s\u00f6ylenmesi yasaklanm\u0131\u015f bir\u00e7ok \u015feyin s\u00f6ylendi\u011fi ve K\u00fcrt ulusal renklerinin t\u00fcm tonlar\u0131n\u0131n ve formlar\u0131n\u0131n serpi\u015fti\u011fi tarihsel bir nutuk alan\u0131, her K\u00fcrd\u00fcn K\u00fcrtl\u00fc\u011f\u00fcn\u00fc biraz daha \u00f6\u011frendi\u011fi, kat\u0131l\u0131m\u0131 uzmanl\u0131k ya da \u00f6rg\u00fctl\u00fc olmay\u0131 gerektirmeyen bir siyasal cephe i\u015flevi g\u00f6r\u00fcr! <\/p>\n\n\n\n Kuzeyli K\u00fcrtlerin haf\u0131zas\u0131nda Newroz, Bakthin’in karnaval ve festivaller i\u00e7in dedi\u011fi ‘hem bir \u00fctopya ger\u00e7ekli\u011finin hayata d\u00e2hil edildi\u011fi bir alan, hem de gem vurulamayan bir karnaval \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn atmosferini yaratm\u0131\u015ft\u0131r.\u2019 <\/p>\n\n\n\n K\u00fcrdistan tarihinin en b\u00fcy\u00fck direni\u015f ve vah\u015fetlerinden birinin ya\u015fand\u0131\u011f\u0131 2015-2016 y\u0131llar\u0131n\u0131n ard\u0131ndan kutlanan 2017 Newrozu’nda Amed Newroz alan\u0131na akan y\u00fcz binleri g\u00f6ren \u015fa\u015fk\u0131n bir polisin deyimiyle: “Hala geliyorlar!” Ve gelmeye devam edece\u011fiz! <\/p>\n","protected":false},"excerpt":{"rendered":" Beyaz\u0131n siyasal tahayy\u00fcl d\u00fcnyas\u0131nda K\u00fcrtl\u00fc\u011fe d\u00e2hil olmu\u015f herhangi bir durum ya da olay s\u00f6z konusu oldu\u011funda, K\u00fcrde sormadan K\u00fcrt ad\u0131na konu\u015fma, K\u00fcrd\u00fc anlat\u0131rken asl\u0131nda kendini anlatma stratejisi, entelekt\u00fcel\/akademik alanda bamba\u015fka bir form ile kendini var etmektedir. Entelekt\u00fcel\/akademik d\u00fcnyan\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc ve de-kolonyal bir direni\u015f damar\u0131na d\u00f6n\u00fc\u015fece\u011fi yerde kendini k\u0131y\u0131dan konumlan\u0131p K\u00fcrtl\u00fc\u011f\u00fc ve K\u00fcrtl\u00fck hallerini bilimsel bir bilgi nesnesine indirgemesi, entellekt\u00fcel\/akademik alan\u0131n K\u00fcrt d\u00fcnyas\u0131n\u0131 tam bir i\u00e7 s\u00f6m\u00fcrge alan\u0131na d\u00f6n\u00fc\u015ft\u00fcrmesini sa\u011flam\u0131\u015ft\u0131r. \u00dcstelik insan\u0131n kendi t\u00fcrde\u015fleri, hatta yolda\u015flar\u0131 ad\u0131na konu\u015furken bile temsil krizinin her an etik\/politik bir problem alan\u0131na d\u00f6n\u00fc\u015fme riski bu kadar g\u00fc\u00e7l\u00fc iken\u2026 Newroz i\u00e7in y\u0131llard\u0131r y\u00fcr\u00fct\u00fclen, “mitiko-rit\u00fcel mi, ulusal b\u00fct\u00fcnle\u015fmeye har\u00e7 yap\u0131lm\u0131\u015f etnosembolik bir kurgu mu, ezilen halk\u0131n kral tanr\u0131lardan \u00e7ald\u0131\u011f\u0131 bir karnaval m\u0131?” \u015feklinde uzay\u0131p giden tart\u0131\u015fmalar\u0131n ortas\u0131nda as\u0131l sorulmas\u0131 gereken sorunun \u00fczerinden m\u00fctemadiyen atlan\u0131r: Newroz\u2019un K\u00fcrtlerin kolektif bilin\u00e7alt\u0131na ve duygular atlas\u0131na kaz\u0131nm\u0131\u015f asal kar\u015f\u0131l\u0131\u011f\u0131 nedir? Evet, Newroz mitolojik bir anlat\u0131d\u0131r. Bir taraf\u0131nda kafas\u0131ndan y\u0131lanlar \u00e7\u0131km\u0131\u015f zorba Dehak ve \u015f\u00fcrek\u00e2s\u0131; \u00f6b\u00fcr taraf\u0131nda da\u011flara ka\u00e7arak ordula\u015fm\u0131\u015f halk ve Keyakseres (Demirci Kawa) vard\u0131r. Efsaneler ya da mitolojik anlat\u0131lar bazen toplumsal birli\u011fe ve dayan\u0131\u015fmaya \u00e7a\u011fr\u0131 yapar, bazen de zoraki bir araya getirilmi\u015f ve hi\u00e7bir ortakl\u0131\u011f\u0131 olmayanlar\u0131n birlik iddias\u0131n\u0131 par\u00e7alayan \u2018ben farkl\u0131y\u0131m\u2019 \u00e7a\u011fr\u0131s\u0131na d\u00f6n\u00fc\u015f\u00fcr. 1 May\u0131s\u2019\u0131 Bahar Bayram\u0131\u2019na, Newroz\u2019u, Nevruz\u2019a do\u011fru b\u00fckerek direnenin isyan-festival g\u00fcnlerine el koymaya \u00e7al\u0131\u015fan devletin hik\u00e2yesi tam da bu ba\u011flama oturur. Ge\u00e7mi\u015ften gelip bug\u00fcne anlam veren Newroz \u015fimdiki tarihsel \u00f6znelli\u011fi i\u00e7erisinde G\u00fcrdal Aksoy\u2019un tan\u0131m\u0131yla ‘mitsel bir ideolojiden \u00e7ok ideolojik bir mit’ tan\u0131m\u0131n\u0131 da a\u015farak K\u00fcrtleri bir \u00f6zne olarak tarih sahnesine \u00e7a\u011f\u0131ran, K\u00fcrtlerin binlerce y\u0131ll\u0131k politik ve k\u00fclt\u00fcrel \u00f6zlemlerine kar\u015f\u0131l\u0131k gelen mite d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr; Ger\u00e7ekle\u015fmesi zorunlu eylem haritalar\u0131 ve anlam kipleri sunan bir kurtulu\u015f miti. Newroz ge\u00e7mi\u015ften gelip bug\u00fcne anlam veren, yar\u0131n\u0131 anlatan \u00e7ok zamanl\u0131 ve \u00e7ok katmanl\u0131 bir tarihsel\/politik uzamd\u0131r. Levi-Strauss, modern d\u00f6nem ideolojilerinin mitolojik anlat\u0131lara \u00e7ok fazla benzedi\u011fi, hatta modern bat\u0131n\u0131n mitin yerine ideolojiyi ikame etti\u011fi teziyle siyaset teolojisinde yeni bir tart\u0131\u015fma alan\u0131 a\u00e7m\u0131\u015ft\u0131. Efsaneler, cans\u0131z ve ruhsuz birer kurgu de\u011fil aksine kendine inanan insanlar i\u00e7in ya\u015fayan bir ge\u00e7mi\u015f ve ya\u015fayan b\u00fcy\u00fck bir ger\u00e7e\u011fin tekrar tekrar canland\u0131r\u0131lmas\u0131d\u0131r. \u0130\u00e7inde zalimin, mazlumun, direni\u015fin, isyan\u0131n, kurtulu\u015fun ve yeniden do\u011fu\u015fun oldu\u011fu bir s\u00f6ylence kendi do\u011fal\u0131nda politiktir; mitolojik bir kurgusall\u0131k bile olsa bir kurtulu\u015f mitidir ve dolay\u0131s\u0131yla ideolojiktir. Bu y\u00f6n\u00fcyle Newroz\u2019un K\u00fcrtlerin direni\u015f d\u00fcnyas\u0131ndaki kar\u015f\u0131l\u0131\u011f\u0131 mitik bir in\u015fa de\u011fil, ge\u00e7mi\u015fte zaten var olan\u0131n bu g\u00fcn\u00fcn siyasal direni\u015f repertuar\u0131na eklemlenmesidir diyebiliriz. \u00dcstelik tarih denilen bu uzun ser\u00fcvende hangi olay\u0131n mitik, hangisinin ger\u00e7ek anlamda ya\u015fand\u0131\u011f\u0131n\u0131 hi\u00e7birimiz tam olarak bilmiyorken! K\u00fcrtl\u00fck d\u00fcnyas\u0131nda k\u00fclt\u00fcr ve siyasal alan aras\u0131ndaki ge\u00e7i\u015fgenlik ve kar\u015f\u0131l\u0131kl\u0131 besleme ili\u015fkisinin yan\u0131nda her iki alan aras\u0131ndaki hegemonik ve hiyerar\u015fik ili\u015fkinin kendini en \u00e7ok g\u00f6sterdi\u011fi alanlardan biri de Newroz alanlar\u0131 olmu\u015ftur. 1970\u2019lerde fetret devrini sonland\u0131r\u0131p y\u00fckseli\u015fe ge\u00e7en Bakur\u2019daki K\u00fcrt siyasal m\u00fccadelesi, etno mitik bir dirili\u015f hik\u00e2yesi olan Newroz\u2019u ulusal kurtulu\u015fun tarihsel arka plan\u0131na d\u00f6\u015feyerek 1990\u2019larda \u00f6zg\u00fcrl\u00fck hareketinin Newroz\u2019u ger\u00e7ek bir serhildana d\u00f6n\u00fc\u015ft\u00fcrmesine zemin haz\u0131rlam\u0131\u015ft\u0131r. E\u011fer gelene\u011fin icad\u0131 ba\u011flam\u0131nda bir tart\u0131\u015fma a\u00e7\u0131lacaksa, 1990\u2019lardan itibaren devletin Newroz\u2019a kar\u015f\u0131 kendi Nevruz\u2019unu dola\u015f\u0131ma sokma \u00e7abas\u0131ndan ba\u015flamak gerekir. K\u00fcrtlerde zaten tarihsel olarak var olan ve politik m\u00fccadele alan\u0131na d\u00e2hil edilmi\u015f bir gelene\u011fe kar\u015f\u0131 tam bir kar\u015f\u0131tl\u0131k ve reddiye \u00fczerinden resmi Nevruzlar ilan etmek tam da gelene\u011fin icad\u0131 dedi\u011fimiz bir ba\u011flama oturmaktad\u0131r. T\u00fcm yerk\u00fcrede ihtilaf ve \u00e7at\u0131\u015fmalar\u0131 azaltan kutlama ve festivaller, Newroz meselesinde tam bir kolonyalist ku\u015fatma ile de-kolonyal bir \u00e7at\u0131\u015fma ve gerilim alan\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Milyonlarca K\u00fcrt ayn\u0131 anda kendi ulusal ger\u00e7ekli\u011fini yeniden tan\u0131mlay\u0131p festival alan\u0131n\u0131 politik bir kimli\u011fin ilan sahnesine d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken devlet, gelene\u011fi kar\u015f\u0131tl\u0131k \u00fczerinden yeniden canland\u0131rarak yekpare bir Nevruz arzusuyla kravatl\u0131 memurlar\u0131n\u0131 ate\u015fin \u00fczerinden atlatmaya devam etmektedir. Bu y\u00f6n\u00fcyle Newroz, hem K\u00fcrtlerin kendini egemen olandan ayr\u0131\u015ft\u0131rd\u0131\u011f\u0131 ve ayr\u0131\u015fma noktalar\u0131n\u0131 birer direni\u015f\/beyanat alan\u0131na d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc ikili bir i\u015fleve sahiptir. Burke\u2019nin \u2018\u015fenlik ve kutlamalar, toplumsal birlikteli\u011fin kutsand\u0131\u011f\u0131, dayan\u0131\u015fman\u0131n alan yaratt\u0131\u011f\u0131, ters y\u00fcz edilmi\u015f bir d\u00fcnyan\u0131n canland\u0131r\u0131lmas\u0131 i\u00e7in bir sahne g\u00f6revi g\u00f6r\u00fcr\u2019 dedi\u011fi \u015fey K\u00fcrd\u00fcn kolektif bilin\u00e7alt\u0131nda Newroz\u2019a denk gelir. Sembollerin ve k\u00fclt\u00fcr\u00fcn i\u015flevselli\u011fi Etno-sembolizm, ulusalla\u015fma ile kolektif kimli\u011fe ve belle\u011fe sahip \u00e7\u0131kma ili\u015fkisini tan\u0131mlarken kolektif kimli\u011fin olu\u015fumunda sembollerin ve k\u00fclt\u00fcr\u00fcn i\u015flevselli\u011fini merkeze al\u0131r. Halbwach\u2019\u0131n tan\u0131mlad\u0131\u011f\u0131 ve kolektif belle\u011fi meydana getiren toplumsal, politik ve k\u00fclt\u00fcrel bellek \u00fc\u00e7l\u00fcs\u00fc ayn\u0131 anda Newroz alanlar\u0131na akar ve ge\u00e7mi\u015ften dirili\u015f \u00f6yk\u00fclerini dam\u0131tarak gelecek ku\u015faklar i\u00e7in anlam ve kurtulu\u015f kap\u0131lar\u0131n\u0131 g\u00f6sterir. Bu y\u00f6n\u00fcyle K\u00fcrt kimli\u011fin olu\u015fumunda, ya\u015fan\u0131p ya\u015famsalla\u015fmas\u0131nda Newroz, ana ak\u0131\u015f y\u00f6n\u00fc ve dirili\u015ften gelece\u011fe ak\u0131\u015f\u0131n temel rotas\u0131 i\u015flevini \u00fcstlenmi\u015ftir diyebiliriz. Bu ba\u011flamda kendi ulusall\u0131\u011f\u0131n\u0131 ulusal e\u011fitim ve ulusal yaz\u0131n d\u00fcnyas\u0131 \u00fczerinden sa\u011flayan di\u011fer uluslar\u0131n tersine, K\u00fcrtlerin bu \u00f6znellikten mahrum olu\u015flar\u0131 ve kolonyal ku\u015fatma alt\u0131nda par\u00e7alanmalar\u0131n\u0131n bu durumun ortaya \u00e7\u0131kmas\u0131nda b\u00fcy\u00fck bir rol\u00fc vard\u0131r. K\u00fcrt d\u00fc\u015f\u00fcn d\u00fcnyas\u0131ndaki k\u0131l\u0131\u00e7 ve kalem dikotomisinin tam ortas\u0131nda k\u0131l\u0131\u00e7 ile kalemi ayn\u0131 m\u00fccadele alan\u0131na \u00e7a\u011f\u0131ran bir ferman niteli\u011fi ta\u015f\u0131r Newroz. Devletin Nevruz maskaral\u0131\u011f\u0131 \u0130lk Newroz\u2019un nerede ve nas\u0131l kutland\u0131\u011f\u0131na dair sorunun cevab\u0131 Klein\u2019in K\u00fcrt milliyet\u00e7ili\u011finin ilk nerede ve nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131 sorusuna verdi\u011fi cevapta gizlidir: \u2018Farkl\u0131 zamanlarda, farkl\u0131 yerlerde ve farkl\u0131 K\u00fcrtler i\u00e7in farkl\u0131 tarihsel ger\u00e7ekliklerden do\u011farak ba\u015flad\u0131\u2026\u2019 \u00d6zellikle tarihin \u00e7ok y\u00f6nl\u00fc ve karma\u015f\u0131k denklemini hesaba katt\u0131\u011f\u0131m\u0131zda \u015funu s\u00f6yleyebiliriz: Newroz, resmi s\u00f6ylemin tam kar\u015f\u0131s\u0131nda duran Kurd\u00ee s\u00f6ylemin bir itiraz ve beyanat sahas\u0131d\u0131r. S\u00f6z konusu beyanatlar\u0131n\u0131 duyulur k\u0131lmak i\u00e7in iki y\u0131lda 125 (y\u00fcz yirmi be\u015f!) insan\u0131n cenazesinin sokaklara sa\u00e7\u0131ld\u0131\u011f\u0131 devrimci bir inat\u00e7\u0131l\u0131\u011f\u0131n politik d\u0131\u015favurumudur! Newroz, K\u00fcrtlerin \u00f6nc\u00fcl\u00fc\u011f\u00fcnde b\u00fct\u00fcn gayr-\u0131 resmi insan topluluklar\u0131n\u0131n Newroz\u2019lar\u0131n\u0131 devletin Nevruz\u2019una yedirmeme iradesidir. Newroz\u2019u kendi \u2018amorf bayramlar\u2019 repertuar\u0131na eklemek i\u00e7in y\u0131llarca \u00e7\u0131rp\u0131nan resmiyete kar\u015f\u0131 bir tek ate\u015fte can bulan ve Zagros doruklar\u0131ndan Amed Zindanlar\u0131\u2019na oradan \u0130zmir\u2019in Kadifekalesi\u2019ne kadar s\u0131ra s\u0131ra dizilmi\u015f ate\u015fb\u00f6ceklerinin halaya durdu\u011fu devrimci bir dans tarihinin tarifidir Newroz. Ulusal bir har\u00e7 Newroz alanlar\u0131, K\u00fcrtlerin ‘her zaman buradayd\u0131k ve ge\u00e7mi\u015f en az bug\u00fcn kadar \u00f6nemlidir bizim i\u00e7in’ dedikleri, biz olman\u0131n ve bu kadar \u00e7ok olman\u0131n yaratt\u0131\u011f\u0131 g\u00fcvenin tazelendi\u011fi, hem \u00f6zg\u00fcrle\u015ftiren hem de g\u00fc\u00e7lendiren bir mek\u00e2nsal stratejiye dayan\u0131r. Politik ve k\u00fclt\u00fcrel belle\u011fi besleyen t\u00fcm sembollerin ayn\u0131 anda belirdi\u011fi kimli\u011fin dolay\u0131ms\u0131z bir ilan sahnesi; s\u0131n\u0131f\u0131n, cinsiyetin ve ya\u015f kategorilerinin silikle\u015fti\u011fi, ‘s\u00fcrekliyiz ve b\u00fct\u00fcnl\u00fckl\u00fcy\u00fcz’ ilan\u0131n\u0131n yap\u0131ld\u0131\u011f\u0131, k\u0131rsal\u0131n ve kentin, varo\u015fun ve merkezin anl\u0131k bile olsa b\u00fct\u00fcnle\u015fti\u011fi bir politik ve k\u00fclt\u00fcrel k\u00f6pr\u00fc i\u015flevi g\u00f6r\u00fcr. Newroz alanlar\u0131, biz ile \u00f6teki, ge\u00e7mi\u015f ile \u015fimdi aras\u0131ndaki ay\u0131r\u0131mlar\u0131n hem g\u00f6r\u00fcn\u00fcr oldu\u011fu hem silindi\u011fi ikili bir diyalekti\u011fin i\u015fledi\u011fi ulusal bir har\u00e7, tarihin ve g\u00fcncelin ayn\u0131 anda g\u00f6r\u00fcn\u00fcr oldu\u011fu zamansal bir yans\u0131t\u0131c\u0131 g\u00f6revi g\u00f6r\u00fcr. Yeni patikalar\u0131 g\u00f6steren i\u015faret levhalar\u0131 Newroz bir hat\u0131rlama eylemidir; m\u00fctemadiyen bir yenilenmeye ve yinelenmeye g\u00f6nderme yapar; direni\u015f tarihinin \u00f6nemli kav\u015faklar\u0131n\u0131 tarihin i\u00e7inden \u00e7ekerek sahnenin \u00f6n\u00fcne kadar getirir. 1982\u2019de Mazlum Do\u011fan\u2019\u0131n, 1990\u2019da Zekiye Alkan\u2019\u0131n, 92\u2019de Botan\u2019da ba\u015flayan Serhildan dalgas\u0131n\u0131n, 20 Mart 1993 Ate\u015fkesinin ve 2013 Bar\u0131\u015f deklarasyonunun a\u00e7t\u0131\u011f\u0131 yeni patikalar\u0131 g\u00f6steren i\u015faret levhalar\u0131na ve tarihsel hat\u0131rlama sahnesine d\u00f6ner. Kolektif \u00f6zlemlerin, \u00f6fkelerin ve binlerce farkl\u0131 duygunun hare hare doldu\u011fu, K\u00fcrde s\u00f6ylenmesi yasaklanm\u0131\u015f bir\u00e7ok \u015feyin s\u00f6ylendi\u011fi ve K\u00fcrt ulusal renklerinin t\u00fcm tonlar\u0131n\u0131n ve formlar\u0131n\u0131n serpi\u015fti\u011fi tarihsel bir nutuk alan\u0131, her K\u00fcrd\u00fcn K\u00fcrtl\u00fc\u011f\u00fcn\u00fc biraz daha \u00f6\u011frendi\u011fi, kat\u0131l\u0131m\u0131 uzmanl\u0131k ya da \u00f6rg\u00fctl\u00fc olmay\u0131 gerektirmeyen bir siyasal cephe i\u015flevi g\u00f6r\u00fcr! Kuzeyli K\u00fcrtlerin haf\u0131zas\u0131nda Newroz, Bakthin’in karnaval ve festivaller i\u00e7in dedi\u011fi ‘hem bir \u00fctopya ger\u00e7ekli\u011finin hayata d\u00e2hil edildi\u011fi bir alan, hem de gem vurulamayan bir karnaval \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn atmosferini yaratm\u0131\u015ft\u0131r.\u2019 K\u00fcrdistan tarihinin en b\u00fcy\u00fck direni\u015f ve vah\u015fetlerinden birinin ya\u015fand\u0131\u011f\u0131 2015-2016 y\u0131llar\u0131n\u0131n ard\u0131ndan kutlanan 2017 Newrozu’nda Amed Newroz alan\u0131na akan y\u00fcz binleri g\u00f6ren \u015fa\u015fk\u0131n bir polisin deyimiyle: “Hala geliyorlar!” Ve gelmeye devam edece\u011fiz! <\/p>\n","protected":false},"author":1,"featured_media":356,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":2,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-66","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\/66","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=66"}],"version-history":[{"count":4,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/66\/revisions"}],"predecessor-version":[{"id":359,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/66\/revisions\/359"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/media\/356"}],"wp:attachment":[{"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=66"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=66"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=66"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/selahattingezer.com.tr\/wp-content\/uploads\/2025\/05\/06a66fd01da5dce781abff7062247b1f-1-1024x410.png\")
<\/figure>\n\n\n\nSembollerin ve k\u00fclt\u00fcr\u00fcn i\u015flevselli\u011fi<\/strong><\/h3>\n\n\n\n
Devletin Nevruz maskaral\u0131\u011f\u0131 <\/strong><\/h3>\n\n\n\n
Ulusal bir har\u00e7<\/strong><\/h3>\n\n\n\n
Yeni patikalar\u0131 g\u00f6steren i\u015faret levhalar\u0131<\/strong><\/h3>\n\n\n\n