{"id":32211,"date":"2014-10-29T03:14:28","date_gmt":"2014-10-29T08:14:28","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=32211"},"modified":"2014-10-29T03:14:28","modified_gmt":"2014-10-29T08:14:28","slug":"turk-kimliginin-insasi-halklarin-acilariyla-yogrulmustur","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=32211","title":{"rendered":"T\u00fcrk Kimli\u011finin \u0130n\u015fas\u0131 Halklar\u0131n Ac\u0131lar\u0131yla Yo\u011frulmu\u015ftur!"},"content":{"rendered":"

\"Sait<\/a>Sait \u00c7etino\u011flu <\/b><\/p>\n

Literat\u00fcrde kimlik, \u00e7\u0131k\u0131\u015f noktas\u0131 itibariyle bir yandan ki\u015fisel yani do\u011fu\u015ftan gelen bir tak\u0131m referanslara dayand\u0131r\u0131lmas\u0131na ra\u011fmen, kimlik sonradan kazan\u0131lan ve k\u00fclt\u00fcrel kodlar \u00fczerinden kurulan bir alg\u0131 bi\u00e7imidir. Tan\u0131ma ve tan\u0131nmayla ilintili olarak iki y\u00f6nl\u00fc bir kavram olan kimlik Hem bireysel d\u00fczeyde ben kimim, hem de toplumsal d\u00fczeyde biz kimiz sorusuna verdi\u011fimiz ve kar\u015f\u0131 taraftan ald\u0131\u011f\u0131m\u0131z yan\u0131t bireysel ve k\u00fclt\u00fcrel kimli\u011fimizin cevab\u0131 olmaktad\u0131r. Dolay\u0131s\u0131yla b\u00fct\u00fcn kimlik alg\u0131lar\u0131 kesinlikle bir \u201c\u00f6teki\u201dne ihtiya\u00e7 duyar. T\u00fcrk kimli\u011fi de in\u015fas\u0131nda bu \u00f6teki ihtiyac\u0131n\u0131 \u00f6ncesinde gayrim\u00fcslimlerin \u015fahs\u0131nda sonras\u0131nda T\u00fcrk olmayan kimliklerin \u015fahs\u0131nda cisimle\u015ftirmi\u015ftir.<\/strong><\/em><\/p>\n

Her ne kadar \u0130mparatorluk d\u00f6neminde Osmanl\u0131l\u0131k \u015feklinde ifade edilse de T\u00fcrk Milliyet\u00e7ili\u011fi ve T\u00fcrk Kimli\u011finin in\u015fas\u0131 ile ilgili \u00f6nc\u00fc fikir ve \u00e7abalara Yeni Osmanl\u0131larca rastlamaktay\u0131z. Bu d\u00fc\u015f\u00fcnceler \u0130ttihat\u00e7\u0131lar ve ard\u0131l\u0131 Kemalistlerin esin kayna\u011f\u0131 olacakt\u0131r. Nam\u0131k Kemal, T\u00fcrk Dili \u00fczerinden bir T\u00fcrk Kimli\u011fi in\u015fa fikrini \u015fekillendirme \u00e7abas\u0131 i\u00e7indeki en \u00f6nemli fig\u00fcr olarak belirir. Nam\u0131k Kemal, Midilli\u2019de s\u00fcrg\u00fcnde iken Menemenlizade Rifat\u2019a yazd\u0131\u011f\u0131 30 A\u011fustos 1878 tarihli mektubunda, di\u011fer dilleri T\u00fcrk dili ve kimli\u011fine bir tehdit olarak g\u00f6r\u00fclmesini ve bunun ortadan kald\u0131r\u0131lmas\u0131na y\u00f6nelik tedbirlerin al\u0131nmas\u0131n\u0131n alt\u0131n\u0131 \u00e7izer: \u2018Elimizden gelse, memleketimizde mevcut lisanlar\u0131n T\u00fcrk\u00e7eden maada kafesini mahvetmeye \u00e7al\u0131\u015fmak iktiza ederken, Arnavutlara, Lazlara, K\u00fcrtlere birer elifba tayiniyle ellerine \u015fikak i\u00e7in bir silah-1 manevi mi teslim edelim\u2026 Lisan bir kavmin di\u011ferine ink\u0131l\u00e2b\u0131n\u0131 men i\u00e7in belki diyanetten bile daha metin bir seddir.\u201d 13 Eyl\u00fcl 1878 tarihli mektubunda, \u201cVak\u0131a Kumlara, Bulgarlara bizim lisan\u0131 tamim etmek kabil de\u011fildir; fakat Arnavutlara, Lazlara yani M\u00fcslUmanlara tamim etmek pek kabildir. Oralarda, m\u00fcnasip yolda idare olunur mektepler yap\u0131l\u0131r ve hatta bizim o nak\u0131s maarif nizamnamesinin h\u00fckm\u00fc icra olunur ise, yirmi sene sonra Lazca, Arnavut\u00e7a b\u00fct\u00fcn b\u00fct\u00fcn unutulur i\u201d G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Nam\u0131k Kemal\u2019in T\u00fcrk kimli\u011finin in\u015fas\u0131n\u0131n en \u00f6nemli bile\u015feni asimilasyon gibi bir zor politikas\u0131d\u0131r. Nam\u0131k Kemal\u2019in a\u00e7t\u0131\u011f\u0131 yolda ilerleyen ard\u0131llar\u0131 zor politikas\u0131n\u0131 Nam\u0131k Kemal\u2019in hayal edemeyece\u011fi noktalara ta\u015f\u0131yacaklard\u0131r. Nam\u0131k Kemal a\u00e7\u0131k\u00e7a gayrim\u00fcslimleri d\u0131\u015flayan fikirleri de ifade etmekten \u00e7ekinmez: \u201ce\u011fer H\u0131ristiyanlar bizim egemenli\u011fimizi isterlerse anla\u015f\u0131r\u0131z, pek do\u011fald\u0131r ki onlar\u0131 h\u00fck\u00fcmete almad\u0131\u011f\u0131m\u0131z i\u00e7in yak\u0131nma hakk\u0131na sahip olmayacaklard\u0131r.\u201d Ali Suavi, ni\u00e7in T\u00fcrklerin y\u00f6netici olmalar\u0131 gerekti\u011fini, \u2018T\u00fcrk \u0131rk\u0131n\u0131n askeri, medeni ve siyasi rolleri itibariyle b\u00fct\u00fcn \u0131rklardan \u00fcst\u00fcn ve eski bir \u0131rk oldu\u011fu teziyle savunur.<\/p>\n

Bir di\u011fer Yeni Osmanl\u0131 ideologlar\u0131nda \u015einasi de T\u00fcrk Kimli\u011finin in\u015fa\u00acs\u0131nda dile ve T\u00fcrk\u00e7e bir gazeteye \u00f6zel bir \u00f6nem atfederek: \u201cT\u00fcrk yurdunda gayrim\u00fcslim tabakan\u0131n kendi lisanlar\u0131yla birer gazete \u00e7\u0131karmakta olduklar\u0131 halde millet-i h\u00e2kime\u2019den hi\u00e7 kimsenin Terc\u00fcman-\u0131 Ahval\u2019\u0131n inti\u00ac\u015far\u0131na kadar b\u00f6yle bir te\u015febb\u00fcse giri\u015fmedi\u011fi\u201d. [ne] hay\u0131flanmaktad\u0131r. Matbuat ulus\u00e7ulu\u011fuyla milli kimlik in\u015fas\u0131 Yeni Osmanl\u0131larda vazge\u00e7ilmez bir \u00f6neme sahiptir. Kimli\u011fin in\u015fas\u0131nda bir di\u011fer \u00f6nemli nokta ise yukar\u0131da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi millet-i h\u00e2kime fikridir. Bu ayn\u0131 zamanda kimli\u011fin olu\u015fumundaki \u00f6zc\u00fc ve \u0131rk\u00e7\u0131 niteli\u011fin kayna\u011f\u0131d\u0131r.<\/p>\n

T\u00fcrk kimli\u011fine giden yolu zor politikas\u0131yla d\u00f6\u015femede bir \u00e7\u0131\u011f\u0131r a\u00e7an Abd\u00fclhamid Osmanl\u0131l\u0131k olarak tan\u0131mlad\u0131\u011f\u0131 imparatorlu\u011fun kimli\u011fini \u00fcmmet konsepti i\u00e7inde tan\u0131mlayarak di\u011fer kimlikleri d\u0131\u015flayacakt\u0131r. Anla\u015f\u0131labilece\u011fi gibi di\u011fer unsurlar gayrim\u00fcslim kimlikler olacakt\u0131r. Hamid bu zor politikas\u0131n\u0131 uygulamada Maarif naz\u0131r\u0131 M\u00fcnif Pa\u015fa eliyle e\u011fitim politikas\u0131na uyarlayacak, gayrim\u00fcslimlere reva g\u00f6r\u00fclen bask\u0131 ve imha siyasetini Hamid\u2019in kesintisiz Do\u011fu komutan\u0131 M\u00fc\u015fir Zeki Pa\u015fa, Bat\u0131da zaptiye naz\u0131r\u0131 H\u00fcseyin Hilmi Pa\u015fa eliyle uygulayarak \u00dcmmet d\u0131\u015f\u0131nda kalan kimlikleri kan ve g\u00f6zya\u015f\u0131na bo\u011facakt\u0131r, 1894-96 Ermeni katliamlar\u0131 ve Girit katliamlar\u0131nda oldu\u011fu gibi ola\u011fan\u00fcst\u00fc boyutlarda gayrim\u00fcslim katliamlar\u0131n\u0131n bu d\u00f6neme rast gelmesi tesad\u00fcf de\u011fildir.<\/p>\n

T\u00fcrk Kimli\u011finin in\u015fas\u0131 ile ilk sistematik \u00e7al\u0131\u015fmalara bu d\u00f6nemde rastlamaktay\u0131z. Yusuf Ak\u00e7ora\u2019n\u0131n 1903\u2019teki U\u00e7 Tarz-\u0131 Siyaset bu \u00e7al\u0131\u015fmalar\u0131n ba\u015f\u0131nda gelmektedir. Bu d\u00f6nemdeki muhalif Osmanl\u0131lar\u0131n d\u00fc\u015f\u00fcnceleri de Hamid\u2019den farkl\u0131 de\u011fildir. J\u00f6nt\u00fcrkler\/\u0130ttihat ve Terakki yeni Osmanl\u0131lar\u0131n bu milliyet\u00e7i miras\u0131n\u0131 devralm\u0131\u015ft\u0131r. Hareket i\u00e7inde b\u00fcy\u00fck a\u011f\u0131rl\u0131\u011f\u0131 olan Ayan Meclisi Reisi Ahmet R\u0131za da Osmanl\u0131c\u0131l\u0131ktan T\u00fcrk egemenli\u011fini anlamaktad\u0131r. T\u00fcrk unsurunun di\u011fer unsurlar \u00fczerindeki h\u00e2kimiyet kurmas\u0131n\u0131 sa\u011flamay\u0131, politikas\u0131n\u0131n merkezine koymaktad\u0131r. Osmanl\u0131c\u0131l\u0131\u011f\u0131 \u201cT\u00fcrk olmaktan gurur duyan bir Osmanl\u0131c\u0131l\u0131kt\u0131r\u2019. H\u00fcseyin Cahit (Yal\u00e7\u0131n) \u00e7ok a\u00e7\u0131k bi\u00e7imde T\u00fcrk egemenli\u011fini savunur ve \u201cne denirse densin memlekette millet-i h\u00e2kime T\u00fcrklerdir ve T\u00fcrkler olacaklard\u0131k. Mizanc\u0131 Murat: \u201cDostumuzun birbirinden ba\u015fka zannetmek hatas\u0131nda bulundu\u011fu T\u00fcrkl\u00fck, Osmanl\u0131c\u0131l\u0131k ve M\u00fcsl\u00fcmanl\u0131k ad\u0131na duada kusur etmeyiz demekle \u00fc\u00e7\u00fcn\u00fc bir arada d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc ifade etmektedir. \u0130slamc\u0131l\u0131k ve Osmanl\u0131c\u0131l\u0131k, T\u00fcrk Milliyet\u00e7ili\u011fin farkl\u0131 ifadelerinden ba\u015fka bir \u015fey de\u011fildir.<\/p>\n

\u0130ttihat ve Terakki 1910 kongresinde T\u00fcrk\u00e7\u00fc politikalar \u00f6ne \u00e7\u0131kararak T\u00fcrk milliyet\u00e7ili\u011fiyle T\u00fcrk Kimli\u011fi in\u015fas\u0131, temel politikan\u0131n merkezine konulur. Bu tarihten sonra T\u00fcrk kimli\u011finin in\u015fas\u0131 imparatorlu\u011fun bekas\u0131yla e\u015fde\u011fer \u00f6nemde alg\u0131lanarak. B\u00fct\u00fcn politikalar buna g\u00f6re \u015fekillendirilecek- tir. Farkl\u0131 M\u00fcsl\u00fcman kimliklerin T\u00fcrk kimli\u011finin potas\u0131n\u0131n i\u00e7inde eritme politikas\u0131 imparatorlu\u011fu y\u00f6neten kli\u011fin temel politikas\u0131 olacak M\u00fcsl\u00fcman kimlikler temess\u00fcl siyasetinin denekleri haline gelerek, imparatorlu\u011fun bir ucundan bir ucuna b\u00fct\u00fcnl\u00fc\u011f\u00fc par\u00e7alan\u0131p s\u00fcr\u00fclecek, hi\u00e7bir yerde T\u00fcrklerin d\u0131\u015f\u0131ndakilerin \u00e7o\u011funluk sa\u011flamayacak \u015fekilde da\u011f\u0131t\u0131larak asimile edilmeye T\u00fcrk kimli\u011fi potas\u0131n\u0131n i\u00e7inde eritilmeye \u00e7al\u0131\u015f\u0131lacakt\u0131r. Bu politikalar\u0131n olu\u015fturulmas\u0131nda Ziya G\u00f6kalp, Ahmet Ferit (Tek), Ahmet Esat (Uras) gibi Kemalist d\u00f6nemde de ayn\u0131 politikay\u0131 olu\u015fturmada g\u00f6revli olan ki\u015filer \u00f6n plandad\u0131r. Bunlar ara\u015ft\u0131rma ve \u00f6nerileriyle \u0130ttihat\u2019\u0131n asimilasyon ve imha politikalar\u0131n\u0131n olu\u015fmas\u0131nda \u00f6nemli rol ald\u0131klar\u0131 gibi Kemalist d\u00f6nemde de ayn\u0131 rollerini s\u00fcrd\u00fcr\u00fcrler. Bu politika, gayrim\u00fcslim n\u00fcfus a\u00e7\u0131s\u0131ndan kar\u015f\u0131m\u0131za imha olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.<\/p>\n

1913\u2019ten itibaren ete kemi\u011fe b\u00fcr\u00fcnen bu bask\u0131 ve imha politikas\u0131 Anadolu\u2019nun otokton kadim halklar\u0131na \u00f6l\u00fcm ve g\u00f6zya\u015f\u0131ndan ba\u015fka bir \u015fey getirmez. 1913 ten itibaren Helen k\u00f6kenli Osmanl\u0131 vatanda\u015flar\u0131na (Rumlara) kar\u015f\u0131 sistematik bask\u0131, korkutma, \u00f6ld\u00fcrme ve g\u00f6\u00e7 ettirme politikalar\u0131n\u0131n uygulanmas\u0131yla Rum n\u00fcfusun yok edilmesine, Ermeni Halk\u0131n\u0131n tehcir ad\u0131 alt\u0131nda Mezopotamya\u2019ya s\u00fcrg\u00fcn edilerek yollarda k\u0131r\u0131l\u0131p Ermeni n\u00fcfusun yok edilmesine kadar uzan\u0131r. Sava\u015f sonras\u0131nda gayrim\u00fcslim n\u00fcfus neredeyse bu co\u011frafyadan kaz\u0131nm\u0131\u015ft\u0131r.<\/p>\n

Yeni Osmanl\u0131lar-\u0130ttihat\u00e7\u0131lar-Kemalistler zincirindeki ba\u015fat olan bu \u0131rk\u00e7\u0131 ve d\u0131\u015flay\u0131c\u0131 d\u00fc\u015f\u00fcnce, b\u00fct\u00fcn e\u015fitlik tasavvurlar\u0131n\u0131n ba\u015ftan reddedilmesinin ve T\u00fcrklerin d\u0131\u015f\u0131ndaki unsurlar\u0131n\/kimliklerin \u00f6tekile\u015ftirilmesinin ve reddedilmesinin gerek\u00e7esini olu\u015fturur. Bu bak\u0131mdan T\u00fcrk kimli\u011finin in\u015fas\u0131 zora dayanmas\u0131n\u0131n yan\u0131nda di\u011fer kimliklerin ink\u00e2r\u0131 ve yok edilmesi, T\u00fcrk kimli\u011finin olu\u015fturulmas\u0131n\u0131n vazge\u00e7ilemez temeli olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Bu nedenle T\u00fcrk kimli\u011finin in\u015fas\u0131 di\u011fer unsurlara kan ve g\u00f6zya\u015f\u0131na mal olmu\u015ftur. Her milli kimli\u011fin olu\u015fturulmas\u0131n\u0131n bir kurguya dayanmas\u0131 beraberinde y\u0131\u011f\u0131n sorunlar\u0131 ta\u015f\u0131makla beraber, T\u00fcrk kimli\u011finin olu\u015fturulmas\u0131n\u0131n temelindeki millet-i h\u00e2kime zihniyeti bu co\u011frafyadaki ac\u0131lar\u0131n temelini olu\u015fturur. Bu bak\u0131mdan T\u00fcrk kimli\u011fi ba\u015f\u0131ndan itibaren sorunlu olup, d\u0131\u015flay\u0131c\u0131, \u00f6zc\u00fc ve \u0131rk\u00e7\u0131 karakteri halklara ac\u0131 ve g\u00f6zya\u015f\u0131ndan ba\u015fka bir \u015fey getirmemi\u015ftir.<\/p>\n

Sava\u015f sonras\u0131nda, bu politikan\u0131n yenilgisiyle da\u011f\u0131lan \u0130mparatorlu\u011fun k\u00fc\u00e7\u00fck bir par\u00e7as\u0131nda (Araplar\u0131n haricindeki) M\u00fcsl\u00fcman n\u00fcfusun \u00e7o\u011funlukta oldu\u011fu b\u00f6lgelerde \u0130ttihat\u00e7\u0131lar\/Kemalistler taraf\u0131ndan T\u00fcrkiye Cumhuriyeti\u2019nin T\u00fcrk kimli\u011fiyle yeniden kurulmas\u0131 kimlik in\u015fas\u0131nda yeni bir d\u00f6nemi i\u015faret ederken, Milli M\u00fccadele denilen Yunanistan ve Ermenistan ile yap\u0131lan sava\u015f T\u00fcrk kimli\u011finin \u0130ttihat\u00e7\u0131 politikalar \u00e7er\u00e7evesinde yeniden in\u015fas\u0131nda yeni bir k\u0131r\u0131lma noktas\u0131n\u0131 ifade eder. Her ne kadar Milli m\u00fccadele\u2019ye yard\u0131mc\u0131 olan bir\u00e7ok gayrim\u00fcslim olmas\u0131na ra\u011fmen milli m\u00fccadelede gayrim\u00fcslimlere yer yoktur. BMM\u2019de bir tek gayrim\u00fcslim mebusun bulunmamas\u0131 bu noktay\u0131 i\u015faret etmektedir. Bu unsurlar\u0131n istenmedi\u011fi T\u00fcrk kimli\u011fi i\u00e7inde bu unsurlar\u0131n yer almayaca\u011f\u0131 da Lozan\u2019da murahhas sa\u011fl\u0131k bakan\u0131 R\u0131za Nur taraf\u0131ndan a\u00e7\u0131k\u00e7a ifade edilmi\u015f ve m\u00fcbadele ile de hayata ge\u00e7irilme f\u0131rsat\u0131n\u0131 yakalanm\u0131\u015ft\u0131r. Lozan\u2019da Helen k\u00f6kenlilerin d\u0131\u015f\u0131nda kalan Ermeniler ve Musevilerin de g\u00f6nderilmesi d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015fse de onlar\u0131 kabul edecek bir devletin bulunmamas\u0131n\u0131n bu fikrin ger\u00e7ekle\u015ftirilmesini \u00f6nlemi\u015f oldu\u011funu R\u0131za Nur \u00fcz\u00fcnt\u00fcyle kaydeder. K\u0131saca yeni devletin kurulu\u015f konseptinde gayrim\u00fcslimlerin yerinin bulunmad\u0131\u011f\u0131 kurulu\u015f belgesini (Lozan) imzalayanlar taraf\u0131ndan a\u00e7\u0131k\u00e7a ifade edilmi\u015ftir. Ba\u015f Murahhas \u0130n\u00f6n\u00fc, iktidar\u0131nda her f\u0131rsatta bunu bizzat dile getirerek uygulamaya koyar. Lozan\u2019da ba\u015faramad\u0131\u011f\u0131 i\u015fi zaman i\u00e7inde sonu\u00e7land\u0131racakt\u0131r. T\u00fcrk kimli\u011fi d\u0131\u015f\u0131nda kalanlar\u0131n bir k\u0131sm\u0131 tamamen bu co\u011frafyadan silinir, bir k\u0131sm\u0131 bask\u0131lar sonucu g\u00f6\u00e7 ettirilerek folklorik bir fig\u00fcre indirilir bir k\u0131sm\u0131 bu sert asimilasyon s\u00fcrecine dayanamayarak T\u00fcrkle\u015fir. Bir k\u0131sm\u0131 ise direnmeye devam eder.<\/p>\n

Lozan\u2019da kurtulamad\u0131\u011f\u0131 az\u0131nl\u0131klara kar\u015f\u0131 bundan sonra yap\u0131lacaklar ise bu unsurlardan bir an \u00f6nce kurtulmak i\u00e7in y\u00fcr\u00fct\u00fclen bask\u0131 ve yok etme uygulamalar\u0131 rejimin sistematik politikalar\u0131 olarak g\u00fcn\u00fcm\u00fcze uzan\u0131r. 1934 Trakya Olaylar\u0131 ile Musevi n\u00fcfus bask\u0131 ve sald\u0131r\u0131larla Trakya\u2019dan g\u00f6\u00e7 ettirilir. Vatanda\u015f T\u00fcrk\u00e7e Konu\u015f uygulamalar\u0131yla T\u00fcrk\u00e7e konu\u015famayanlara bask\u0131lar uygulan\u0131r. Yeni bir su\u00e7 t\u00fcr\u00fc icat edilir T\u00fcrkl\u00fc\u011fe Hakaret; bir\u00e7ok az\u0131nl\u0131k mensuplar\u0131 bu uydurma su\u00e7tan yarg\u0131lanarak bask\u0131 alt\u0131nda tutulur: Ba\u015fbakanl\u0131k Cumhuriyet Ar\u015fivinde T\u00fcrkl\u00fc\u011fe hakaret su\u00e7lar\u0131 ad\u0131 alt\u0131nda verilen bini a\u015fk\u0131n \u00f6rneklerde nedense b\u00fct\u00fcn su\u00e7lular gayrim\u00fcslim ve M\u00fcsl\u00fcman \u201caz\u0131nl\u0131klar\u201ddan olu\u015fmas\u0131 bu c\u00fcmledendir. 1941\u2019deki 20 Kur\u2019a Askerlik uygulamas\u0131yla gayrim\u00fcslim erkekler askerlik ad\u0131 alt\u0131nda \u00e7al\u0131\u015fma kamplar\u0131nda 18 ay son derece zor ko\u015fullarda \u00e7al\u0131\u015ft\u0131r\u0131l\u0131r. 1942\u2019deki Varl\u0131k Vergisi ad\u0131 alt\u0131nda yeni bir Ekonomik ve K\u00fclt\u00fcrel Jenocid uygulamaya konulur. Vergiyi \u00f6deyemeyen binlerce gayrim\u00fcslim toplama kamplar\u0131na al\u0131n\u0131r. 1955\u2019te 6\/7 Eyl\u00fcl olaylar\u0131yla az\u0131nl\u0131klara ait i\u015fyerlerine, evlerine ve kurumlar\u0131na \u00f6l\u00fcmlere varan sald\u0131r\u0131lar \u00d6zel Harp Dairesi eliyle d\u00fczenlenir. 1964\u2019te Etablis Rumlar s\u0131n\u0131r d\u0131\u015f\u0131 edilir. 1974\u2019te Rum vatanda\u015flara yeni bask\u0131lar yeni bir s\u00fcrg\u00fcn\u00fc getirecektir. Hukuk kurumlar\u0131 taraf\u0131ndan vatanda\u015flar\u0131n\u0131n yabanc\u0131 olduklar\u0131 tescil edilmesine kadar \u00f6rneklenen uygulamalar, T\u00fcrk kimli\u011finin d\u0131\u015flay\u0131c\u0131 karakterini vurgular. Bu olgunun en \u00f6nemli vurgusunu son g\u00fcnlerde Mili savunma bakan\u0131 Vecdi G\u00f6n\u00fcl taraf\u0131ndan yap\u0131lm\u0131\u015ft\u0131r. G\u00f6n\u00fcl T\u00fcrk kimli\u011finin in\u015fas\u0131n\u0131n ba\u015far\u0131s\u0131n\u0131 Ermeni ve Helen k\u00f6kenli yurtta\u015flar\u0131n bu co\u011frafyadan silinmesine ba\u011flamaktad\u0131r. Kurucu irade de bu olguyu yeri geldi\u011finde her zaman vurgular. G\u00f6n\u00fcl\u2019\u00fcn s\u00f6zleri kurucu iradenin s\u00f6zlerinin tekrar\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Ayn\u0131 s\u00f6zleri Mustafa Kemal Atat\u00fcrk, Talat Pa\u015fa\u2019n\u0131n Almanya\u2019daki kemiklerinin T\u00fcrkiye\u2019ye getirilmesini isteyen Talat Pa\u015fa\u2019n\u0131n e\u015fi Hayriye Han\u0131m\u2019la olan diyalogunda vurgular.<\/p>\n

Yeni\/Kemalist rejimde gayrim\u00fcslim \u201caz\u0131nl\u0131k\u201d mensuplar\u0131n\u0131n \u00fczerlerine d\u00fc\u015fen, her kriz d\u00f6nemlerinde yeni bir s\u0131nav vermek olacakt\u0131r. K\u0131saca Cumhuriyet rejimi tarihi ayn\u0131 zamanda az\u0131nl\u0131klar \u00fczerindeki bask\u0131 tarihi olup T\u00fcrk kimli\u011finin in\u015fas\u0131 \u201caz\u0131nl\u0131k\u201d unsurlara bask\u0131 ve yok etmeyle at ba\u015f\u0131 gitmektedir. Her kriz d\u00f6neminde T\u00fcrk kimli\u011fi a\u00e7\u0131s\u0131ndan yeniden imana \u00e7ekilirler.<\/p>\n

Kurucu iradenin\/Kemalizm\u2019in T\u00fcrklerin d\u0131\u015f\u0131nda kalan unsurlar T\u00fcrkle\u015ftirilebilir olarak alg\u0131lamas\u0131 buna g\u00f6re politikalar\u0131n\u0131 kesintisiz olarak uy\u00acgulamaya koymas\u0131 ve T\u00fcrk kimli\u011fi d\u0131\u015f\u0131ndaki kimliklerin ink\u00e2r\u0131 rejimin karakteri belirleyerek yen\/kemalist rejimin tarihini bir asimilasyon, bask\u0131, s\u00fcrg\u00fcn ve yok etme tarihine d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr. Bar\u0131\u015f\u00e7\u0131 ve pasif direni\u015f\u00e7i bir halk olan Malakanlar bu co\u011frafyadan silinmi\u015f. S\u00fcryaniler, Ezdiler ve Rumlar bir folklorik fig\u00fcre indirilmi\u015ftir. Ancak rejim, Kemalizm\u2019in bu zora dayal\u0131 kimlik in\u015fas\u0131 ve dayatmac\u0131 karakterine kar\u015f\u0131 direni\u015fi k\u0131ramam\u0131\u015ft\u0131r.
\nKemalist rejim her \u201caz\u0131nl\u0131\u011f\u0131n\u201d \u00e7o\u011funlukta oldu\u011fu ya da T\u00fcrk unsurunun az\u0131nl\u0131k oldu\u011fu co\u011frafyalar\u0131 bir kriz b\u00f6lgeleri olarak alg\u0131lamas\u0131 ve bu b\u00f6lgeleri kriz y\u00f6netimi ko\u015fullar\u0131na yani ola\u011fan\u00fcst\u00fc y\u00f6ntemlerle y\u00f6netmeye mahk\u00fbm etmesi, Kemalist rejimin me\u015fruiyet krizini ifade etmesinin yan\u0131nda T\u00fcrk kimli\u011finin de krizini ve ba\u015flang\u0131c\u0131ndan itibaren sorunlu olu\u015funun alt\u0131n\u0131 \u00e7izmektedir.
\n
\n<\/i><\/b>http:\/\/hyetert.blogspot.ch\/2014\/10\/turk-kimliginin-insas-halklarn-aclaryla.html<\/i><\/b><\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Sait \u00c7etino\u011flu Literat\u00fcrde kimlik, \u00e7\u0131k\u0131\u015f noktas\u0131 itibariyle bir yandan ki\u015fisel yani do\u011fu\u015ftan gelen bir tak\u0131m referanslara dayand\u0131r\u0131lmas\u0131na ra\u011fmen, kimlik sonradan kazan\u0131lan ve k\u00fclt\u00fcrel kodlar \u00fczerinden kurulan bir alg\u0131 bi\u00e7imidir. Tan\u0131ma ve tan\u0131nmayla ilintili olarak iki y\u00f6nl\u00fc bir kavram olan kimlik Hem bireysel d\u00fczeyde ben kimim, hem de toplumsal d\u00fczeyde biz kimiz sorusuna verdi\u011fimiz ve kar\u015f\u0131 […]<\/p>\n","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,70,53],"tags":[],"class_list":["post-32211","post","type-post","status-publish","format-standard","hentry","category-haberler","category-makaleler","category-turkiyede-azinliklar"],"yoast_head":"\nT\u00fcrk Kimli\u011finin \u0130n\u015fas\u0131 Halklar\u0131n Ac\u0131lar\u0131yla Yo\u011frulmu\u015ftur! - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/akunq.net\/tr\/?p=32211\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"T\u00fcrk Kimli\u011finin \u0130n\u015fas\u0131 Halklar\u0131n Ac\u0131lar\u0131yla Yo\u011frulmu\u015ftur! - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"Sait \u00c7etino\u011flu Literat\u00fcrde kimlik, \u00e7\u0131k\u0131\u015f noktas\u0131 itibariyle bir yandan ki\u015fisel yani do\u011fu\u015ftan gelen bir tak\u0131m referanslara dayand\u0131r\u0131lmas\u0131na ra\u011fmen, kimlik sonradan kazan\u0131lan ve k\u00fclt\u00fcrel kodlar \u00fczerinden kurulan bir alg\u0131 bi\u00e7imidir. 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