{"id":43751,"date":"2017-02-06T02:22:06","date_gmt":"2017-02-06T07:22:06","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=43751"},"modified":"2017-02-06T02:22:06","modified_gmt":"2017-02-06T07:22:06","slug":"zabel-yesayan","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=43751","title":{"rendered":"Zabel Yesayan"},"content":{"rendered":"

\"Zabel<\/a>Osmanl\u0131 toplumunda antimilitarist hareketin \u00f6nc\u00fcs\u00fc, ilk Ermeni sosyalist feminist kad\u0131n yazard\u0131r. <\/em><\/strong><\/p>\n

“Sava\u015f\u0131n yan\u0131 ba\u015f\u0131m\u0131zda oldu\u011funun bilincindeyiz, fakat yine de sakin ve tekd\u00fcze hayat\u0131m\u0131za devam ediyoruz.”<\/em><\/strong><\/p>\n

Do\u011fum Tarihi: 04\/02\/1878<\/p>\n

Do\u011fum Yeri: \u00dcsk\u00fcdar, \u0130stanbul<\/p>\n

\u00d6l\u00fcm Tarihi: 1943<\/p>\n

\u00d6l\u00fcm Yeri: Sibirya oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcyor<\/p>\n

Mezar\u0131: Bilinmiyor<\/p>\n

Feminist yazar <\/strong><\/p>\n

Zabel Yesayan makalelerinde, romanlar\u0131nda ve hikayelerinde toplumsal cinsiyet e\u015fitsizli\u011fi ve ki\u015fisel \u00f6zg\u00fcrl\u00fck ile toplumun geleneksel beklentileri aras\u0131ndaki ikilemi dile getirdi. Eserlerinde ayr\u0131ca toplumsal s\u0131n\u0131flar aras\u0131ndaki ekonomik, politik ve ideolojik m\u00fccadeler konular\u0131n\u0131 da i\u015flemi\u015ftir.<\/p>\n

\u0130lk Ermeni feminist kad\u0131n romanc\u0131 S\u0131rpuhi D\u00fcsap’\u0131n<\/a> d\u00fc\u015f\u00fcnceleri Zabel Yesayan i\u00e7in \u00e7ok etkileyici idi. Otobiyografisi Silihdari Bardezner\u0131’nda<\/em> (Silihdar Bah\u00e7eleri) ilk gen\u00e7lik y\u0131llar\u0131nda k\u0131z arkada\u015flar\u0131yla birlikte D\u00fcsap’\u0131n romanlar\u0131n\u0131 okuduklar\u0131n\u0131 ve feminist yazar\u0131n eserlerinde kendi sorunlar\u0131na \u00e7are bulmaya \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 anlat\u0131r.<\/p>\n

“Bayan D\u00fcsap edebiyat d\u00fcnyas\u0131na at\u0131lmaya aday oldu\u011fumu duydu\u011funda, bu yolda kad\u0131nlar\u0131 defne yaprakl\u0131 ta\u00e7lardan ziyade dikenlerin bekledi\u011fini s\u00f6yleyerek uyard\u0131 beni. Bizim ger\u00e7ekli\u011fimizde, bir kad\u0131n\u0131n ortaya \u00e7\u0131k\u0131p kendisine bir yer edinmek istemesine tahamm\u00fcl edilmedi\u011fini, bunu a\u015fabilmek i\u00e7in, vasat\u0131n \u00e7ok \u00fczerine \u00e7\u0131kmak gerekti\u011fini s\u00f6yledi ve ekledi: Bir erkek ortalama bir yazar olabilir, ama bir kad\u0131n asla.”
\n<\/em>(Zabel Yesayan)
\n<\/em>Melissa Bilal, “Pagavan E (Yeter!): Zabel Yesayan’\u0131n Bar\u0131\u015f \u00c7a\u011fr\u0131s\u0131n\u0131 Duyabilmek”, K\u00fclt\u00fcr ve Siyasette Feminist Yakla\u015f\u0131mlar<\/strong>, Mart 2009, Say\u0131 7.<\/p>\n

Gazeteci Zabel Yesayan<\/strong><\/p>\n

Zabel Yesayan’\u0131n ilk yaz\u0131s\u0131 1895 y\u0131l\u0131nda Dza\u011fig<\/em> (\u00c7i\u00e7ek) dergisinde yay\u0131mland\u0131. Paris’te \u00f6\u011frenimi s\u0131ras\u0131nda Mercure de France<\/em>, Humanit\u00e9 Nouvelle<\/em>, Ecrit pour l’Art<\/em>, La Grande France gibi Frans\u0131z edebiyat dergilerinde ve Tzolk (I\u015f\u0131n)<\/em>, Mer Ugin<\/em> (\u00c7izgimiz\/Yolumuz), Ar\u015fav<\/em> (Yar\u0131\u015f) adl\u0131 Ermeni dergilerinde yazd\u0131. 1903-1904 y\u0131llar\u0131 aras\u0131nda \u0130stanbul’da \u00e7\u0131kan Dza\u011fig<\/em> (\u00c7i\u00e7ek) ve 1911 y\u0131l\u0131nda New York’ta yay\u0131mlanan Arakadz<\/em> (Alag\u00f6z Da\u011f\u0131) dergilerinde kad\u0131n k\u00f6\u015fesini haz\u0131rlad\u0131.<\/p>\n

Edit\u00f6r Zabel Yesayan<\/strong><\/p>\n

Zabel Yesayan’\u0131n\u00a01927 ve 1930 y\u0131llar\u0131 aras\u0131nda edit\u00f6rl\u00fc\u011f\u00fcn\u00fc yapt\u0131\u011f\u0131 dergiler<\/p>\n

Erivan Dergisi (1925-1930 aras\u0131 yay\u0131mland\u0131), Paris<\/p>\n

Ecrit Pour l’Art, Paris<\/p>\n

Aztag (Fakt\u00f6r), \u0130stanbul<\/p>\n

Sava\u015f kar\u015f\u0131t\u0131 Zabel Yesayan<\/strong><\/p>\n

“D\u00fcnyan\u0131n her taraf\u0131ndan, birbirinden ba\u011f\u0131ms\u0131z y\u00fckselen bar\u0131\u015f dilekleri birbirini kucakl\u0131yor, tamaml\u0131yor ve kar\u015f\u0131 konulmaz, tek, evrensel bir ideal olu\u015fturuyorlar. Halklar veya toplumsal gruplar aras\u0131nda kavgalardan yorgun ve y\u0131lg\u0131n insanlar\u0131n g\u00f6zlerinde b\u00fcy\u00fck bir umut par\u0131ld\u0131yor; \u00e7\u00fcnk\u00fc hem galipler hem ma\u011fluplar ate\u015fkese muhta\u00e7.”
\n<\/em>(Zabel Yesayan, Gini…Kha\u011fa\u011futyan Hamar \u2013 Kad\u0131n… Bar\u0131\u015f \u0130\u00e7in, 1911)<\/p>\n

“(…) Eski pi\u015fmanl\u0131klardan miras kalm\u0131\u015f d\u00fc\u015fmanl\u0131klar\u0131n tohumlar\u0131n\u0131 \u00e7ocu\u011fun k\u00f6rpe ruhundan s\u00f6k\u00fcp atacak ve onun gelecekteki par\u0131lt\u0131l\u0131 ve s\u0131n\u0131rs\u0131z ruhsal bar\u0131\u015fa haz\u0131rlayacak olan kimdir: Sadece anne.”
\n<\/em>(Zabel Yesayan, Gini…Kha\u011fa\u011futyan Hamar \u2013 Kad\u0131n… Bar\u0131\u015f \u0130\u00e7in, 1911)<\/p>\n

“(…) Kad\u0131nlar\u0131n e\u011fitim yoluyla bar\u0131\u015f\u0131 sa\u011flamak i\u00e7in bir araya gelmesi Fransa’da feminist hareketin belkemi\u011fini olu\u015fturuyor ve bu hareket ba\u015fka \u00fclkelerdeki \u015fubeleri ve taraftarlar\u0131yla oralardaki kad\u0131n hareketlerinin de y\u00f6n\u00fcn\u00fc belirliyor.”
\n<\/em>(Zabel Yesayan, Gini…Kha\u011fa\u011futyan Hamar \u2013 Kad\u0131n… Bar\u0131\u015f \u0130\u00e7in, 1911)<\/p>\n

Yesayan’\u0131n bahsetti\u011fi cemiyetlerden biri de Paris’te Polonya Sosyalist Enternasyonal kad\u0131n hareketinin \u00f6nc\u00fclerinden yazar Maria Szeliga’n\u0131n (Ch\u00e9lige-Loevy) kurdu\u011fu Alliance Universalle des Femmes pour la Paix par l’Education<\/em> (E\u011fitim yoluyla Bar\u0131\u015f i\u00e7in Uluslararas\u0131 Kad\u0131n Birli\u011fi) \u00f6rg\u00fct\u00fcyd\u00fc. Zabel Yesayan bu \u00f6rg\u00fct\u00fcn \u00fcyesiydi ve \u00f6rg\u00fctten esinlenerek, kendisi de Bayan Hasan Fehmi’yle (yani Hasan Fehmi Bey’in e\u015fiyle) birlikte farkl\u0131 din ve milletlerden Osmanl\u0131 kad\u0131nlar\u0131n\u0131 bir araya getirecek bir bar\u0131\u015f derne\u011fi kurma giri\u015fiminde bulunmu\u015ftu. 6 Ekim 1908 tarihli bir mektubunda e\u015fine, Prens Sabahattin ile kar\u015f\u0131la\u015ft\u0131\u011f\u0131n\u0131 ve ona planlar\u0131ndan bahsetti\u011fini, onun da “bar\u0131\u015f ligi” kurma fikrini co\u015fkuyla kar\u015f\u0131lad\u0131\u011f\u0131n\u0131, \u00e7o\u011fu prensesin kendisini destekleyece\u011fini s\u00f6yledi\u011fini yazar. Yine 1908’de Kad\u0131k\u00f6y’den Paris’teki e\u015fine yazd\u0131\u011f\u0131 bir mektupta birli\u011fin ad\u0131n\u0131n Ligue de Solidarit\u00e9 des Dames Ottomanes<\/em> (Osmanl\u0131 Kad\u0131nlar\u0131 Dayan\u0131\u015fma Cemiyeti) olmas\u0131na karar verdiklerini s\u00f6yleyerek, kocas\u0131 Dikran’dan Szeliga’yla g\u00f6r\u00fc\u015ferek Alliance Universalle des Femmes pour la Paix par l’Education’un<\/em> t\u00fcz\u00fc\u011f\u00fcnden bir \u00f6rnek al\u0131p kendisine g\u00f6ndermesini rica eder.
\n(Melissa Bilal, Pagavan E (Yeter!): Zabel Yesayan’\u0131n Bar\u0131\u015f \u00c7a\u011fr\u0131s\u0131n\u0131 Duyabilmek, K\u00fclt\u00fcr ve Siyasette Feminist Yakla\u015f\u0131mlar, Mart 2009, Say\u0131 7)<\/p>\n

Zabel Yesayan’\u0131n Balkan Sava\u015f\u0131 hakk\u0131ndaki yaz\u0131lar\u0131<\/strong><\/p>\n

“(…) Sava\u015f ilan edildi… Sava\u015f\u0131n yan\u0131 ba\u015f\u0131m\u0131zda oldu\u011funun bilincindeyiz, fakat yine de sakin ve tekd\u00fcze hayat\u0131m\u0131za devam ediyoruz.”
\n<\/em>(Zabel Yesayan, Pavagan E \u2013 Yeter, 1912, s.162)<\/p>\n

“(…) Felaket \u00f6l\u00fcmc\u00fcl g\u00f6lgesini ba\u015fkentin en huzurlu evlerine kadar yay\u0131yor. Fakat her aile sadece kendi askerini d\u00fc\u015f\u00fcn\u00fcp onu \u00f6l\u00fcm tehlikesinden uzak tutmak i\u00e7in \u00e7are ar\u0131yor; (…) ve herkes bu talihsizli\u011fi ki\u015fisel bir felaket olarak alg\u0131l\u0131yor. Kimse resmin b\u00fct\u00fcn\u00fcn\u00fc, deh\u015fetin b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc kavram\u0131yor; kimse ger\u00e7ekten bir sava\u015f oldu\u011funun ve her an kan d\u00f6k\u00fcld\u00fc\u011f\u00fcn\u00fcn fark\u0131nda de\u011fil.”
\n<\/em>(Zabel Yesayan, Pavagan E \u2013 Yeter, 1912, s.162, s.164)<\/p>\n

“(…)Sinsi diplomasinin resmi ya da gayr\u0131 resmi oyunlar\u0131ndan bana ne? \u015eu anda iki tarafta binlerce k\u00f6yl\u00fcn\u00fcn, binlerce g\u00fcnahs\u0131z ve saf insan\u0131n kan\u0131 d\u00f6k\u00fcl\u00fcyor. (…) \u0130ki taraftan da insanlar\u0131n t\u00fcfeklerin g\u00fcr\u00fclt\u00fcs\u00fcn\u00fc bast\u0131r\u0131p ‘Yeter! Yeter!’ diye hayk\u0131rmalar\u0131 gerek.”
\n<\/em>(Zabel Yesayan, Pavagan E \u2013 Yeter, 1912, s. 169).<\/p>\n

Otorite kar\u015f\u0131t\u0131 Zabel Yesayan<\/strong><\/p>\n

Zabel Yesayan’\u0131n Erivan \u00dcniversitesi’ndeki \u00f6\u011frencisi Rupen Zaryan an\u0131lar\u0131nda, Yesayan’\u0131n kendisi s\u0131n\u0131fa girdi\u011finde \u00f6\u011frencilerinin aya\u011fa kalkmalar\u0131ndan rahats\u0131z oldu\u011funu anlat\u0131r: “Bu talebimin kurallara ters d\u00fc\u015fece\u011finin fark\u0131nday\u0131m, ama haz\u0131r ola ge\u00e7ti\u011finizi g\u00f6rmek beni \u00e7ok rahats\u0131z ediyor.O kadar askeri bir davran\u0131\u015f ki bu. Bundan sonra bana olan sayg\u0131n\u0131z\u0131 ba\u015fka bir \u015fekilde g\u00f6stermenizi rica edece\u011fim. \u00d6rne\u011fin derse zaman\u0131nda gelerek…”
\n<\/em>(Melissa Bilal, Pagavan E (Yeter!): Zabel Yesayan’\u0131n Bar\u0131\u015f \u00c7a\u011fr\u0131s\u0131n\u0131 Duyabilmek, K\u00fclt\u00fcr ve Siyasette Feminist Yakla\u015f\u0131mlar, Mart 2009, Say\u0131 7)<\/p>\n

Tan\u0131k Zabel Yesayan<\/strong><\/p>\n

Zabel Yesayan’\u0131n 1911’de yay\u0131mlanan Averagnerun Me\u00e7 (Y\u0131k\u0131nt\u0131lar Aras\u0131nda) adl\u0131 eseri i\u00e7in Marc Nichanian \u015f\u00f6yle yazmaktad\u0131r:<\/p>\n

Bir edebiyat eseri miydi, bir g\u00fcnl\u00fck m\u00fc, yoksa bir r\u00f6portaj m\u0131? ‘Tan\u0131kl\u0131k’ s\u00f6zc\u00fc\u011f\u00fc (Ermenice vgayutyun), o g\u00fcnlerde edebi bir t\u00fcr\u00fc, bir tavr\u0131 ya da \u00f6zel bir yaz\u0131 bi\u00e7imini belirtmiyordu. Oysa Y\u0131k\u0131nt\u0131lar Aras\u0131nda tam da b\u00f6yle bir kitapt\u0131r: Bir tan\u0131kl\u0131k kitab\u0131d\u0131r ve ku\u015fkusuz, tan\u0131kl\u0131\u011f\u0131 edebiyata d\u00f6n\u00fc\u015ft\u00fcrebilen tek Ermenice eserdir. (…) Zabel Yesayan, daha 1909’da tan\u0131nm\u0131\u015f bir yazard\u0131. Roman t\u00fcr\u00fcnde pek \u00e7ok eser yay\u0131mlam\u0131\u015ft\u0131. \u00dclkenin yenilenmesinde rol almak umuduyla 1908’de \u0130stanbul’a kesin d\u00f6n\u00fc\u015f yapmaya karar alm\u0131\u015ft\u0131 (o g\u00fcne dek, kocas\u0131n\u0131n ve \u00e7ocuklar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 Paris ile \u0130stanbul aras\u0131nda mekik dokuyordu). Ermeni Patrikli\u011fi’nin kurdu\u011fu ikinci heyetle birlikte 1909 Haziran’\u0131n\u0131n sonunda, yani olaylardan iki bu\u00e7uk ay sonra Kilikya’ya g\u00f6nderildi. Yesayan’\u0131n g\u00f6revi, Adana’da ve \u00e7evre yerlerde sokakta kalm\u0131\u015f \u00e7ocuklar\u0131 olabildi\u011finde toparlamak ve onlar i\u00e7in yetimhaneler kurmakt\u0131.
\n(Marc Nichanian, Edebiyat ve Felaket<\/strong>, \u0130leti\u015fim, 2011, s. 43). <\/em><\/p>\n

Zabel Yesayan 1909 Haziran ay\u0131ndan itibaren \u00fc\u00e7 ay\u0131 Adana, Mersin ve Kilis \u00fc\u00e7geninde dola\u015farak ge\u00e7irir. Eyl\u00fcl sonunda \u0130stanbul’a d\u00f6ner. 1,5 sene sonunda Averagnerun Me\u00e7 kitab\u0131n\u0131 tamamlar.
\nE\u011fer kan ve ate\u015fle akl\u0131n\u0131 yitiren bu insanlar\u0131n ya\u015fad\u0131\u011f\u0131 felaketi anlatabilirsem, bu vatana kar\u015f\u0131 g\u00f6revimi yapm\u0131\u015f olaca\u011f\u0131m<\/em>. Yesayan, bu kitab\u0131 yazmaktaki amac\u0131n\u0131n tan\u0131kl\u0131k etti\u011fi s\u0131n\u0131rs\u0131z ac\u0131y\u0131 hem kendi cemaatinin insanlar\u0131na hem de olaylardan haberi olmayan M\u00fcsl\u00fcman T\u00fcrklere aktarmak oldu\u011funu ifade eder. T\u00fcrkler ve Ermeniler aras\u0131nda kar\u015f\u0131l\u0131kl\u0131 \u015f\u00fcphe ve g\u00fcvensizli\u011fin do\u011fmas\u0131ndan endi\u015fe duyar. Bir ortak ya\u015fam alan\u0131 yaratmaktan yanad\u0131r.<\/p>\n

Yesayan 1912 y\u0131l\u0131nda topraklar\u0131ndan ka\u00e7\u0131p \u0130stanbul’a s\u0131\u011f\u0131nan Balkan muhacirlerine bakarak \u015f\u00f6yle diyecekti:<\/p>\n

Yerinden yurdundan edilmi\u015f ve ka\u00e7ak. Onlarla aram\u0131zda ortak olan ne? Bizi ayn\u0131la\u015ft\u0131ran. Y\u00fczlerindeki korku dolu ifade, i\u00e7imde s\u00f6nmeye y\u00fcz tutmu\u015f derin ve unutulmas\u0131 zor ac\u0131lar\u0131 tekrar canland\u0131r\u0131yor.
\n<\/em>(Melissa Bilal, Pagavan E (Yeter!): Zabel Yesayan’\u0131n Bar\u0131\u015f \u00c7a\u011fr\u0131s\u0131n\u0131 Duyabilmek, K\u00fclt\u00fcr ve Siyasette Feminist Yakla\u015f\u0131mlar, Mart 2009, Say\u0131 7)<\/p>\n

Zabel Yesayan’\u0131n kitaplar\u0131<\/strong><\/p>\n

(Se\u00e7ki)<\/p>\n