{"id":55589,"date":"2019-11-07T04:22:38","date_gmt":"2019-11-07T09:22:38","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=55589"},"modified":"2019-11-07T04:23:13","modified_gmt":"2019-11-07T09:23:13","slug":"icimizdeki-ermeni-yuzlesme-ve-yesayan","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=55589","title":{"rendered":"\u2018\u0130\u00e7imizdeki Ermeni\u2019, Y\u00fczle\u015fme ve Yesayan"},"content":{"rendered":"

\"\"Esra Yalazan<\/strong><\/p>\n

Yazar, romanc\u0131 Yesayan\u2019\u0131n 1909 Adana-Giligya katliamlar\u0131n\u0131 izlenimlerini aktard\u0131\u011f\u0131 kitab\u0131 \u2018Y\u0131k\u0131nt\u0131lar Aras\u0131nda\u2019y\u0131 de\u011ferlendirdi\u011fim yaz\u0131da, resmi tarih tezleri devletlerin siyasi pozisyonlar\u0131 \u00fczerinden tart\u0131\u015f\u0131l\u0131rken, toplumsal bar\u0131\u015fa giden \u00e7etrefilli yolculu\u011fun, \u00e7etin bir y\u00fczle\u015fmenin ard\u0131ndan gelen ba\u011f\u0131\u015flayabilme yetisiyle ba\u015flad\u0131\u011f\u0131na inand\u0131\u011f\u0131m\u0131 s\u00f6ylemi\u015ftim.<\/p>\n

Ge\u00e7ti\u011fimiz g\u00fcnlerde ABD Temsilciler Meclisi\u2019nde al\u0131nan \u201cErmeni soyk\u0131r\u0131m\u0131n\u0131 tan\u0131ma\u201d karar\u0131ndan sonra, meselenin insani boyutunu farkl\u0131 kitaplarla da hat\u0131rlatmak istedim.<\/p>\n

\u0130lki Soyk\u0131r\u0131m\u0131n ya da \u201cB\u00fcy\u00fck Felaketin\u201d 100. y\u0131l\u0131nda yay\u0131mlanan, \u00fc\u00e7 ku\u015faktan otuz be\u015f yazar\u0131n bir \u015fekilde i\u00e7imizde ya\u015famay\u0131 s\u00fcrd\u00fcren Ermenileri anlatan yaz\u0131lar\u0131n\u0131n bulu\u015ftu\u011fu \u2018\u0130\u00e7imizdeki Ermeni (1915-2015)\u2019 ba\u015fl\u0131kl\u0131 kitap. Hrant Dink an\u0131s\u0131na ithaf edilen projeye katk\u0131da bulunan yazarlar belirlemi\u015fti i\u00e7eri\u011fi. \u015eiirler, hikayeler, anlat\u0131lar, an\u0131lar, yak\u0131n zamanda yay\u0131nlanan romandan al\u0131nt\u0131lar ve g\u00f6r\u00fc\u015fler yer al\u0131yor.<\/p>\n

Yi\u011fit Bener, giri\u015f yaz\u0131s\u0131nda meselenin insani boyutuna de\u011finirken kaybettiklerimizi hat\u0131rlat\u0131yordu:<\/p>\n

\u201cSonu\u00e7ta gerek\u00e7esi ve nitelemesi ne olursa olsun, 1915\u2019te insanlar yaln\u0131zca ya\u015famlar\u0131n\u0131 yitirmediler, yaln\u0131zca bu topraklarda ya\u015fayan insanlar\u0131m\u0131z\u0131n \u00f6nemli bir k\u0131sm\u0131n\u0131, onlar\u0131n bu \u00fclkeye katt\u0131klar\u0131n\u0131, ta\u015f\u0131y\u0131c\u0131s\u0131 olduklar\u0131 tarihi ve k\u00fclt\u00fcrel miras\u0131, bu topraklar\u0131n \u00f6zg\u00fcn tarihine anlam katan ve birbirinden beslenen k\u00fclt\u00fcrel \u00e7e\u015fitlili\u011fin zenginli\u011fini yitirmedik\u2026<\/em><\/p>\n

Bunlarla birlikte, ayn\u0131 yurdu payla\u015fan kadim halklar\u0131n kader birli\u011finden olu\u015fan ortak benli\u011fimizi, belle\u011fimizi, daha da \u00f6nemlisi, asl\u0131nda insanl\u0131\u011f\u0131m\u0131z\u0131n bir par\u00e7as\u0131n\u0131 yitirdik\u201d.<\/em><\/p>\n

Bener, bu kitab\u0131n \u00f6z\u00fcndeki temel meseleyi yaz\u0131n\u0131n g\u00fcc\u00fcyle bulu\u015fturuyordu yani \u201cinsana\u201d dair olan\u0131 dile getirmenin, onu g\u00f6r\u00fcn\u00fcr k\u0131lman\u0131n, hissettirmenin, d\u00fc\u015f\u00fcnd\u00fcrmenin edebiyatla m\u00fcmk\u00fcn olabilece\u011fini vurguluyordu.<\/p>\n

Bilhassa katliam, sava\u015f, g\u00f6\u00e7 gibi b\u00fcy\u00fck trajedilerden sonra olup biteni gelecek ku\u015faklara aktarmak i\u00e7in edebiyat\u0131n ya da edebi bir yakla\u015f\u0131mla yaz\u0131lm\u0131\u015f \u201ctan\u0131kl\u0131k\u201d metinlerinin okura belge-bilgi sunmaktan daha etkili oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum ben de do\u011frusu.<\/p>\n

Bu anlamda hayat\u0131n i\u00e7inden hakiki sesleri aktaran bir ba\u015fka kitap da \u2018\u00c7ocuklu\u011fu Olmayan Adamlar\u2019. 1913 Sivas do\u011fumlu Antranik Dzarugyan, yazarl\u0131\u011f\u0131 ve ya\u015fam \u00f6yk\u00fcs\u00fcyle Anadolu\u2019dan Suriye \u00e7\u00f6llerine s\u00fcr\u00fclen ku\u015fa\u011f\u0131n \u00f6nemli temsilcilerinden. Ailesinin b\u00fct\u00fcn fertleri \u00f6ld\u00fcr\u00fclen yazar, annesi \u00e7al\u0131\u015fmak zorunda kal\u0131nca yetimhaneye yerle\u015fiyor. Bu kitap o y\u0131llar\u0131 bir \u00e7ocu\u011fun bak\u0131\u015f\u0131yla anlat\u0131r. Bu anlamda farkl\u0131 ve \u00f6nemlidir. \u0130lk b\u00f6l\u00fcmde yazma sebebini duyulsun art\u0131k diye adeta hayk\u0131r\u0131r;<\/p>\n

\u201cBiliyorum, bizim \u00e7ocuklu\u011fumuz, ad\u0131 konmayan bir \u015feydi; sefalet ve \u00e7ileden ibaret cehennemi bir kar\u0131\u015f\u0131md\u0131, an\u0131s\u0131 bile y\u0131llar sonra kalplerimizi ta\u015fla\u015ft\u0131r\u0131p ruhlar\u0131m\u0131z\u0131 kas\u0131p kavuran..\u00c7ocuklu\u011fumuz olmad\u0131, \u00e7\u00fcnk\u00fc Ermeniydik ve yetimdik. So\u011fu\u011fun ve ya\u011fmurun ortas\u0131nda, kald\u0131r\u0131mlar\u0131n \u00fczerindeki yar\u0131 \u00e7\u0131plak ve yal\u0131n ayak, sersefil varl\u0131\u011f\u0131m\u0131z \u00e7ocukluk muydu? Mahrumiyet, a\u00e7l\u0131k, g\u00f6zya\u015f\u0131, yabanc\u0131lar\u0131n umursamazl\u0131\u011f\u0131, bizden olmayanlar\u0131n ac\u0131mas\u0131zl\u0131\u011f\u0131 m\u0131yd\u0131 \u00e7ocukluk\u201d.<\/p>\n

Serdar Korucu\u2019nun Suriye i\u00e7 sava\u015f\u0131 ba\u015flad\u0131ktan sonra Ermenilerin Halep\u2019ini, hikayelerini s\u00f6zl\u00fc tarih \u00e7al\u0131\u015fmas\u0131yla aktard\u0131\u011f\u0131, s\u00f6yle\u015filerden olu\u015fan kitab\u0131 \u2018Halepsizler\u2019 Felaketin bir as\u0131r sonra tekrar eden yans\u0131malar\u0131n\u0131 da g\u00f6stermesi bak\u0131m\u0131ndan \u00f6nemli. Giri\u015f yaz\u0131s\u0131nda nedenini de anlat\u0131yor:<\/p>\n

\u201cErmeniler i\u00e7in Suriye topraklar\u0131nda ya\u015fananlar \u2018yeni\u2019 de\u011fil. Hatta bu kitapta yer alan isimlerden Lena \u015eaml\u0131yan\u2019a g\u00f6re olanlar y\u00fcz y\u0131l \u00f6ncenin tekrar\u0131 yani, \u2018ikinci bir soyk\u0131r\u0131m\u2019. Halbuki Suriye\u2019deki sava\u015fta soyk\u0131r\u0131m tart\u0131\u015fmas\u0131n\u0131 ba\u015flatan Ermenilerin de\u011fil Ezidilerin hedef al\u0131nd\u0131\u011f\u0131 katliamlard\u0131\u201d. Bu s\u00f6yle\u015filerin baz\u0131lar\u0131nda, bug\u00fcn ya\u015fananlar\u0131n bir bi\u00e7imde d\u00f6n\u00fcp dola\u015f\u0131p felaket zincirinin ba\u015flang\u0131\u00e7 noktas\u0131na ba\u011fland\u0131\u011f\u0131 da vurgulan\u0131yor. Korucu g\u00f6zden ka\u00e7an bir soruna dair \u00f6nemli bir soruyu da hat\u0131rlat\u0131yor:<\/p>\n

\u201cSava\u015f boyunca Suriyeli Ermenilerin b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc, ya\u015famak, kendilerini, \u00e7ocuklar\u0131n\u0131 g\u00fcvende hissetmek i\u00e7in, \u00e7areyi L\u00fcbnan\u2019a gitmekte buldu. Zorland\u0131lar, d\u0131\u015fland\u0131lar ama \u00e7o\u011fu i\u00e7in tek olas\u0131l\u0131k buydu. Pek, neden \u00e7o\u011funun rotas\u0131nda T\u00fcrkiye yoktu? Bunun yan\u0131t\u0131n\u0131 kitab\u0131n ilk r\u00f6portaj\u0131nda, ismini vermek istemeyen Katolik Ermeni bir kad\u0131n \u015fu s\u00f6zlerle veriyor: \u2018T\u00fcrkiye bize sadece s\u0131n\u0131r olarak yak\u0131nd\u0131 ama ger\u00e7ekte hep uzakt\u0131\u2019. Uzakt\u0131, \u00e7\u00fcnk\u00fc bu topraklarda onlar\u0131n atalar\u0131 katledilmi\u015fti\u201d.<\/p>\n

Bu b\u00f6l\u00fcm\u00fc ailesinin b\u00fct\u00fcn fertlerini 1915\u2019de kaybetmi\u015f, felsefeci Michel Marian\u2019\u0131n \u2018Ermeni Soyk\u0131r\u0131m\u0131 – (Siyasette adalete, tarihte ahlaka yer a\u00e7mak)\u2019 ba\u015fl\u0131kl\u0131 kitab\u0131n\u0131 ve onun giri\u015f notunu hat\u0131rlatarak bitirmi\u015f olay\u0131m. (S\u00fcrece dair bilgi sahibi olmak ve bilimsel ara\u015ft\u0131rmalara dayanan kaynaklar\u0131 da bilmek isteyenler i\u00e7in).<\/p>\n

\u201cE\u011fer ger\u00e7ekten soyk\u0131r\u0131m\u0131n tan\u0131nmas\u0131 isteniyorsa bunun yolu \u00f6ncelikle T\u00fcrkiye toplumuyla diyalogdan ve ili\u015fkiden ge\u00e7iyor, zira bu tan\u0131maya anlam\u0131n\u0131, \u00f6z\u00fcn\u00fc verecek olan T\u00fcrkiye toplumudur\u201d.<\/p>\n

Y\u0131k\u0131nt\u0131lar Aras\u0131nda\u2026<\/p>\n

Sava\u015flara, katliamlara dair tan\u0131kl\u0131klar\u0131 i\u00e7eren ara\u015ft\u0131rmalar, s\u00f6zl\u00fc tarih \u00e7al\u0131\u015fmalar\u0131, makaleler okudu\u011fumda, \u00f6ncelikle insan\u0131n hikaye edilmemi\u015f kay\u0131p hayatlardan, telafisi m\u00fcmk\u00fcn olmayan, dillendirilememi\u015f ac\u0131lardan geriye kalan \u201cy\u0131k\u0131nt\u0131larla\u201d nas\u0131l ba\u015f edebildi\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. \u0130\u00e7inde pi\u015fmanl\u0131k, su\u00e7luluk duygusu, \u00fczeri h\u0131n\u00e7 ve \u00f6fkeyle \u00f6rt\u00fclm\u00fc\u015f bir keder, korku, g\u00fcvensizlik ve kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulamam\u0131\u015f pek \u00e7ok duygu enkaz\u0131 bar\u0131nd\u0131ran y\u0131k\u0131nt\u0131lar\u0131n aras\u0131ndan par\u00e7alanmadan \u00e7\u0131kmak kolay de\u011fil.<\/p>\n

Katliam ac\u0131lar\u0131n\u0131n ma\u011fdurlar\u0131 sadece onu ya\u015fayanlar de\u011fil, ge\u00e7mi\u015fte kald\u0131\u011f\u0131n\u0131 sand\u0131\u011f\u0131 derin bir ac\u0131 ve haks\u0131zl\u0131kla, korkular\u0131yla y\u00fczle\u015fmemek i\u00e7in ki\u015fisel ger\u00e7e\u011fini \u0131srarla reddedenlerdir.<\/p>\n

Zamana diren\u00e7li ac\u0131lar\u0131n dilsel, ulusal, \u0131rksal bir kimli\u011fi olmad\u0131\u011f\u0131n\u0131 bilenlerin, resmi tarih ezberini bozmaya cesaret edebilenlerin ve hayat\u0131n kutsall\u0131\u011f\u0131n\u0131 her t\u00fcrden inanc\u0131n \u00fczerinde g\u00f6renlerin bu anlamda \u00f6zg\u00fcr olduklar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr\u00fcm. \u201c\u00d6tekilerin\u201d ac\u0131lar\u0131na, korkular\u0131na, umutlar\u0131na, k\u00fclt\u00fcrel ve ahlaki de\u011ferlerine hitap eden \u00f6z\u00fcr dilemenin ve ba\u011f\u0131\u015flaman\u0131n bu anlamda k\u0131ymetli oldu\u011funu hat\u0131rlamakta fayda var.<\/p>\n

\u00d6z\u00fcr dilemenin farkl\u0131 anlamlar\u0131 \u00fczerine d\u00fc\u015f\u00fcnen, yazar, felsefeci Nick Smith, \u00f6z\u00fcr ve af aras\u0131ndaki ili\u015fkiden bahsederken – bireysel veya kolektif- davran\u0131\u015flardaki samimiyetin \u00f6nemine dikkat \u00e7ekiyordu:<\/p>\n

\u201c\u00d6z\u00fcr gibi af kavramlar\u0131 da, sanki farkl\u0131 farkl\u0131 inan\u00e7, yarg\u0131, duygu ve edimin birbiriyle ili\u015fkili kavramlar\u0131 i\u00e7in gev\u015fek bir biraradal\u0131k \u00f6ng\u00f6r\u00fcyor. Bu biraraya geli\u015f ac\u0131, \u00f6fke, darg\u0131nl\u0131\u011f\u0131n \u00fcstesinden gelmek; g\u00fcven, merhamet ya da sevgi yenilemek ya da cezadan, kefaret arzusundan ka\u00e7\u0131nmak olabilir\u2026Af bazen y\u00fcksek mevki sahiplerinin sergiledi\u011fi cafcafl\u0131 g\u00f6sterilerle ifade edilebilir, bazen de onu bir g\u00fcl\u00fcmsemede, bir kafay\u0131 e\u011fme hareketinde ya da el sallay\u0131\u015f\u0131nda g\u00f6rebiliriz. Ma\u011fdurun ve failin temel benlik de\u011feri affa dayanabilir ve gruplar aras\u0131nda af, en \u00e7irkin ahlaki su\u00e7lar\u0131 engelleme g\u00fcc\u00fcne sahip olabilir\u201d.<\/p>\n

Daha evvel \u2018Son Kadeh\u2019 roman\u0131 vesilesiyle aktard\u0131\u011f\u0131m Yesayan\u2019\u0131n hayat hikayesi, katliam tan\u0131kl\u0131\u011f\u0131n\u0131n hangi ko\u015fullarda yaz\u0131ld\u0131\u011f\u0131n\u0131 bilmek a\u00e7\u0131s\u0131ndan \u00f6nemli.<\/p>\n

Yesayan, 1890\u2019lardaki politik karga\u015fa d\u00f6neminde pek \u00e7ok Ermeni gibi \u0130stanbul\u2019u terk ederek Paris\u2019e gidiyor. Sorbonne\u2019da edebiyat ve felsefe derslerini takip etmi\u015f.1907\u2019de yazd\u0131\u011f\u0131 roman\u0131 \u201cErdemli \u0130nsanlarla\u2019 edebiyat\u0131 tan\u0131n\u0131p kabul edildikten sonra 1909\u2019da Adana\u2019da ya\u015fanan katliam\u0131n ard\u0131ndan, b\u00f6lgeye yollanan heyete kat\u0131l\u0131yor.<\/p>\n

O d\u00f6nemede yazd\u0131\u011f\u0131 \u2018Y\u0131k\u0131nt\u0131lar Aras\u0131nda\u2019, Adana\u2019da yerle bir olmu\u015f Ermeni mahallelerini ve k\u00f6ylerini aktar\u0131yor. Bir siyasi fig\u00fcr\u00fcn \u0131rk\u00e7\u0131 ve dini yorumlar\u0131ndan uzakla\u015farak, bir edebiyat\u00e7\u0131 bak\u0131\u015f\u0131yla yazm\u0131\u015f tan\u0131k oldu\u011fu vah\u015feti. 1915\u2019de Ermeni ayd\u0131nlar ve siyaset\u00e7iler \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcnde, \u00f6nce bir hastane bah\u00e7esinde saklanm\u0131\u015f. Kendini \u00f6nce bir T\u00fcrk, sonra Rum bir dantelac\u0131 olarak tan\u0131tarak Bulgaristan\u2019a ka\u00e7m\u0131\u015f. Romanlar daha sonra yay\u0131mlan\u0131yor.<\/p>\n

Bu kitab\u0131n benzerlerinden ayr\u0131lan iki belirgin \u00f6zelli\u011fi var. Yesayan\u2019\u0131n hakikate kelimelerin sihriyle dokunan zengin dili ve tan\u0131k oldu\u011fu felaketi faili i\u015faret ederek anlatmama tercihi. Okuyanlar\u0131n adalet duygusunu, vicdan\u0131n\u0131 yaralayan tan\u0131kl\u0131klardan olu\u015fan kitaba dair okuru \u00f6nceden uyar\u0131yor:<\/p>\n

\u201c\u0130zlenilerimin ne belli bir siyasi do\u011frultuda yumu\u015fat\u0131lm\u0131\u015f ne de milliyet\u00e7i \u00f6nyarg\u0131lar, geleneksel intikam duygular\u0131 veya herhangi bir \u0131rksal nefret tepkisiyle sivriltilmi\u015f olmad\u0131\u011f\u0131n\u0131 okuyucunun bilmesini isterim\u2026Bunlar Ermeni bir kad\u0131n\u0131n hassasiyeti olarak de\u011ferlendirilmekten ziyade herhangi bir insan\u0131n i\u00e7ten gelen samimi izlenimleri olarak d\u00fc\u015f\u00fcn\u00fclmelidir\u201d.<\/p>\n

Samimiyet, \u00f6l\u00fcmleri ve iyile\u015fmek i\u00e7in ihtiya\u00e7 duyulan yas\u0131 anlaml\u0131 k\u0131lmak i\u00e7in her \u015feye ra\u011fmen umut bar\u0131nd\u0131ran bir \u00e7aba. Peki ac\u0131lar oldu\u011fu gibi tasvir edilebilir mi, ne kadar\u0131 okura dokunur? Bu metinler edebiyat m\u0131d\u0131r? Marc Nichanian\u2019\u0131n kitab\u0131n giri\u015f yaz\u0131s\u0131nda isabetli bir sorusu var:<\/p>\n

\u201cBu eser, \u0131rk\u0131n de\u011ferlerine bir tan\u0131kl\u0131k m\u0131d\u0131r, yoksa s\u0131n\u0131rs\u0131z bir zulm\u00fcn kar\u015f\u0131s\u0131nda, yaz\u0131 ve ifadenin s\u0131n\u0131rlar\u0131nda dolanan m\u00fcdahil g\u00f6rg\u00fc tan\u0131\u011f\u0131n\u0131n, felaketzedelerin trajedisine ula\u015f\u0131p, onu betimlemek isteyen tan\u0131kl\u0131\u011f\u0131 m\u0131d\u0131r?\u201d.<\/p>\n

Kurmaca olmayan tan\u0131kl\u0131k, hayat kar\u015f\u0131s\u0131nda s\u0131n\u0131rl\u0131 kalmaya mahkum. Onu de\u011ferli yapan, arac\u0131 oldu\u011fu durum ve duygular\u0131 kal\u0131c\u0131 k\u0131lan ifade g\u00fcc\u00fc. Kitap bir roman\u0131n a\u00e7\u0131l\u0131\u015f sahnesini hissettiren bir c\u00fcmleyle ba\u015fl\u0131yor, h\u0131rpalayan bir ger\u00e7eklikle devam ediyor:<\/p>\n

\u201cGemi bizi Giligya liman\u0131na do\u011fru g\u00f6t\u00fcr\u00fcyordu. Akdeniz\u2019in \u00fczerinde ge\u00e7irdi\u011fimiz bu son gece i\u00e7imi \u00fcrpertiyor, beni korku ve deh\u015fet teslim al\u0131yordu. Gemi felaket b\u00f6lgesine yakla\u015ft\u0131k\u00e7a, zihnim adeta ger\u00e7eklikten uzakla\u015f\u0131yor, ertesi sabah Mersin\u2019e varaca\u011f\u0131m\u0131za inanc\u0131m gittik\u00e7e yitiyordu. Adana\u2026 Giligya\u2026Bu isimler haftalard\u0131r beynimizi da\u011fl\u0131yordu; kanayan bir yara vard\u0131 orada, dokunduk\u00e7a benli\u011fimizi m\u00fcthi\u015f bir ac\u0131yla sarsan\u201d.<\/p>\n

Yesayan\u2019la beraber Adana civar\u0131nda yak\u0131lm\u0131\u015f, y\u0131k\u0131lm\u0131\u015f, harabeye d\u00f6nm\u00fc\u015f Ermeni mahallelerinde dola\u015f\u0131rken \u201cu\u00e7suz bucaks\u0131z bir mezarl\u0131k\u201d gibi g\u00f6r\u00fcnen \u015fehri onun bak\u0131\u015flar\u0131yla izledim.<\/p>\n

\u00c7ocuklar\u0131n\u0131 tan\u0131yamaz hale gelmi\u015f analar, yanan evlerde kalan k\u00f6t\u00fcr\u00fcmler, k\u00f6r ya\u015fl\u0131lar, \u201c\u00e7ocuklu\u011fun parlak nuru s\u00f6nm\u00fc\u015f\u201d yetim \u00e7ocuklar, kay\u0131plar\u0131n\u0131n ac\u0131s\u0131yla k\u0131vranan dullar, c\u0131yaklamalar\u0131 gizlendikleri yeri ele vermesin diye bebelerini bo\u011fanlar, ac\u0131lar\u0131n\u0131 hayk\u0131ramayan kad\u0131nlar, akl\u0131n\u0131 yitirmi\u015f insanlar, kur\u015funa dizilenleri unutamad\u0131klar\u0131 i\u00e7in o anlar\u0131 tekrar tekrar ya\u015fayanlar, ac\u0131n\u0131n \u015fiddetiyle ta\u015fla\u015fanlar, k\u00fcl olmu\u015f evler, okullar, kiliseler, yak\u0131lm\u0131\u015f ba\u011flar, can \u00e7eki\u015fenlerin h\u0131r\u0131lt\u0131lar\u0131na kar\u0131\u015fan beddualar, \u201cb\u00fct\u00fcn ailemi katlettiler, ben nas\u0131l ve neden hayatta kald\u0131m\u201d diye isyan edenler.<\/p>\n

Bu tan\u0131kl\u0131k sayesinde derin bir utan\u00e7 duygusuyla y\u00fczlerine bakarken \u201cBunlar\u0131n hi\u00e7biri yetmez o cehennem g\u00fcnlerinde Adana\u2019da ya\u015fananlar\u0131n karanl\u0131k ve ger\u00e7ek derinli\u011fini tam olarak kavramam\u0131za\u201d ifadesini daha iyi kavrad\u0131m. Murad\u0131, felaketin, herkesin g\u00f6z\u00fc \u00f6n\u00fcnde ger\u00e7ekle\u015fen olaylar\u0131 oldu\u011fu gibi aktarmaktan ziyade insan\u0131n ac\u0131 ve deh\u015fet kar\u015f\u0131s\u0131ndaki tepkilerini ve bunlar\u0131n ku\u015faklar boyu devam eden kal\u0131c\u0131 etkilerini g\u00f6sterebilmek. \u201cAh o g\u00f6zler\u201d diyordu, \u201cBaz\u0131lar\u0131 sana bak\u0131p da seni g\u00f6rmeyen g\u00f6zler, \u00e7\u00fcnk\u00fc onlar\u0131n g\u00f6rme alan\u0131na asla silinemeyecek bir resim \u00e7ak\u0131l\u0131\u201d.<\/p>\n

Katliamlara bir bi\u00e7imde tan\u0131kl\u0131k edenler, hangi zulm\u00fcn g\u00f6rece daha katlan\u0131labilir oldu\u011funu kolay\u0131na dillendiremez. Bug\u00fcn 110 sene evvel ger\u00e7ekle\u015fmi\u015f bir vah\u015fetin ayr\u0131nt\u0131lar\u0131n\u0131 \u00fcrpererek okurken bende \u201c\u00e7ak\u0131l\u0131\u201d kalan ve hi\u00e7 unutmayaca\u011f\u0131m o resmi g\u00f6rd\u00fcm Yesayan\u2019\u0131n s\u00f6zc\u00fcklerinde:<\/p>\n

\u201cFelaketi takip eden haftalarda sefalet o denli b\u00fcy\u00fcm\u00fc\u015f ki sahipsiz kalm\u0131\u015f \u00e7ok say\u0131da \u00e7ocuk, etraftaki koku\u015fmu\u015f cesetlerden zehirlenerek \u00f6lm\u00fc\u015f\u201d. Mihmandar anlat\u0131yor: \u201cBirka\u00e7 \u00e7e\u015fit bula\u015f\u0131c\u0131 hastal\u0131k peyda oldu, g\u00fcnde 45-50 \u00e7ocu\u011fun \u00f6ld\u00fc\u011f\u00fc oluyordu. G\u00f6z p\u0131narlar\u0131 kurumu\u015f anneler sefaletin b\u00fcy\u00fckl\u00fc\u011f\u00fcnden canlar\u0131 s\u0131kk\u0131n, papaza bile ihtiya\u00e7 duymadan, \u00e7ad\u0131r\u0131n yan\u0131nda bir \u00e7ukur kaz\u0131p \u00f6lm\u00fc\u015f \u00e7ocuklar\u0131 oraya g\u00f6m\u00fcyorlard\u0131\u201d.<\/p>\n

Yesayan olur biteni dinledikten sonra kendisiyle konu\u015fur gibi m\u0131r\u0131ldan\u0131yor: \u201cUzun uzun \u00e7ocuk mezarlar\u0131na bak\u0131yoruz; ger\u00e7ekten de ne yapmaya gelmi\u015fiz bu bahts\u0131z memlekete? \u2018Yetimhane topra\u011f\u0131n alt\u0131nda\u2019. Delikanl\u0131n\u0131n s\u00f6zlerini hat\u0131rl\u0131yorum ve g\u00f6zlerim bana kar\u015f\u0131 gelerek deliklerin \u00fczerine dikiliyor\u201d.<\/p>\n

Kendimi vah\u015fetin kat\u0131 ger\u00e7ekli\u011fine inand\u0131rabilmek i\u00e7in bir ka\u00e7 kez ayn\u0131 c\u00fcmleyi tekrar ettim: \u201cYetimhane topra\u011f\u0131n alt\u0131nda, yetimhane topra\u011f\u0131n alt\u0131nda, yetimhane topra\u011f\u0131n alt\u0131nda\u201d.<\/p>\n

Biliyorum, bu yaz\u0131y\u0131 okuyacak olanlardan baz\u0131lar\u0131 orada tam olarak olup biteni merak etmek yerine yazar\u0131n aktard\u0131klar\u0131n\u0131 inkar etmek ve belki de \u201cAma onlar da bize\u201d diye ba\u015flayan itirazlar\u0131n\u0131 y\u00fckseltmek isteyecektir. Cansu Murato\u011flu \u2018Ge\u00e7mi\u015fle Y\u00fczle\u015fme, \u0130mkanlar ve \u0130mkans\u0131zl\u0131klar\u2019 ba\u015fl\u0131kl\u0131 kitab\u0131nda bir as\u0131rd\u0131r ya\u015fad\u0131\u011f\u0131m\u0131z \u2018felaketleri\u2019 hat\u0131rlat\u0131p uyar\u0131yordu:<\/p>\n

\u201cAc\u0131lar kar\u015f\u0131la\u015ft\u0131rmalara ya da yar\u0131\u015ft\u0131rmalara gelmez, kar\u015f\u0131s\u0131na tepki olarak di\u011feri \u00e7\u0131kar\u0131ld\u0131\u011f\u0131nda s\u0131f\u0131rlanmaz. Zikredilmeden ge\u00e7en tek bir isim bile ma\u011fdurlar\u0131 i\u00e7in b\u00fct\u00fcn bir hayatt\u0131r. Hem de yaln\u0131zca bir nesille s\u0131n\u0131rl\u0131 kalmayan, nesiller boyunca tekrar tekrar ya\u015fanan, daha do\u011frusu ya\u015fanmay\u0131p insanlar\u0131n elinden al\u0131nan hayatlar\u201d. Bir as\u0131r sonra hala y\u00fczle\u015fme niyeti ve arzusunun olmay\u0131\u015f\u0131 bir yana, olanlara soyk\u0131r\u0131m, s\u00f6zde soyk\u0131r\u0131m, felaket, insanl\u0131\u011fa kar\u015f\u0131 su\u00e7, tehcir diye tan\u0131mlama konusunda bile uzla\u015famam\u0131\u015f bir toplumu hakikate yakla\u015fma hususunda ikna etmek zor.<\/p>\n

Kitab\u0131n sonunda, Osmanl\u0131 Meclisi Edirne Mebusu Hagop Babigyan\u2019\u0131n raporu da var. \u201cAdalet halklar\u0131 y\u00fcceltir, g\u00fcnah ve su\u00e7 ise al\u00e7alt\u0131r\u201d al\u0131nt\u0131s\u0131yla ba\u015flayan yaz\u0131da deh\u015feti a\u00e7\u0131k\u00e7a ifade etmi\u015f:<\/p>\n

\u201cOn d\u00f6rt ya\u015f\u0131ndan itibaren hayat\u0131m\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 siyasi \u00e7alkant\u0131lar\u0131n alt\u00fcst etti\u011fi \u00e7evrelerde ge\u00e7irdim. Bulgar isyan\u0131 s\u0131ras\u0131nda Sofya\u2019da bulunuyordum. T\u00fcrk-Rus sava\u015f\u0131nda Bosna\u2019dayd\u0131m, bir i\u00e7 sava\u015f\u0131n ortas\u0131nda. \u00c7ok \u015fey g\u00f6rd\u00fcm. Konstantinopolis ve K\u0131rklareli katliamlar\u0131na \u015fahit oldum. Ancak Adana’dakilerle k\u0131yaslanabilecek deh\u015fet g\u00f6rmedim, hatta tasavvur dahi edemezdim. Bu vilayetteki katliamlar, Abd\u00fclhamid rejiminin tertipledi\u011fi ve niteli\u011fi itibar\u0131yla Osmanl\u0131 tarihinde edebi bir ay\u0131p olarak kalacak olan bu t\u00fcr olaylar\u0131 fersah fersah a\u015fm\u0131\u015ft\u0131r\u201d.<\/p>\n

Bug\u00fcn ad\u0131n\u0131 koyamad\u0131\u011f\u0131m\u0131z \u2018felaketlerin\u2019 ba\u015flang\u0131c\u0131 1915 olarak kabul edilir ve \u00f6ncesinde olanlardan pek bahsedilmez. Ben rakamlar\u0131n \u00f6l\u00fcmleri ve katliamlar\u0131 s\u0131radanla\u015ft\u0131rd\u0131\u011f\u0131na inan\u0131yorum ama bilmeyenler i\u00e7in Nichanian\u2019\u0131n aktard\u0131\u011f\u0131 notlar\u0131 ekleyeyim:<\/p>\n

\u201cAdana d\u0131\u015f\u0131nda kalan t\u00fcm Ermeni k\u00f6y ve kasabalar\u0131nda yap\u0131lan sald\u0131r\u0131lar 1 Nisan g\u00fcn\u00fc ger\u00e7ekle\u015fmi\u015ftir. Ermeni halk\u0131 ancak belli yerlerde savunmaya ge\u00e7erek kay\u0131plar\u0131n\u0131 s\u0131n\u0131rlayabilmi\u015ftir. (\u00d6zellikle Sis (Kozan), Hac\u0131n (Saimbeyli), D\u00f6rtyol ve Karspazar. geri kalan yerlerde ise (Tarsus, Mersin, Erzin, Hamidiye) s\u0131n\u0131r tan\u0131maz bir k\u0131y\u0131m uygulanm\u0131\u015ft\u0131r. \u00d6lenlerin say\u0131s\u0131 yeni valiye g\u00f6re 25 bine yakla\u015fm\u0131\u015ft\u0131r; bu say\u0131 Patrikhane\u2019nin verdi\u011fi say\u0131yla \u00f6rt\u00fc\u015fmektedir\u201d.<\/p>\n

Benzer bilgiler Babigyan\u2019\u0131n raporunda da yer al\u0131yor. O ayn\u0131 zamanda bu olaylar\u0131n nas\u0131l ba\u015flad\u0131\u011f\u0131n\u0131 ve geli\u015fti\u011fini aktarm\u0131\u015f. 31 Mart ayaklanmas\u0131n\u0131 takip eden g\u00fcnlerde olanlar\u0131 merak edenler ayr\u0131nt\u0131lar\u0131yla \u00f6\u011frenecek. Hazin olan, yeni rejime kar\u015f\u0131 sald\u0131r\u0131larda ba\u015far\u0131ya giden yolun, \u00f6ncelikli olarak Ermenilerin yok edili\u015finde g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc, bunun i\u00e7in her yerde Ermenilere kar\u015f\u0131 iftira dolu s\u00f6ylentiler yay\u0131ld\u0131\u011f\u0131n\u0131 sanki daha ge\u00e7en y\u0131l olmu\u015f hissiyat\u0131yla okumak;<\/p>\n

\u201cErmenilerin, m\u00fcsl\u00fcmanlar\u0131 katletmek ve kar\u0131lar\u0131n\u0131 kirletmek amac\u0131yla silahland\u0131klar\u0131 s\u00f6yleniyor, baz\u0131 yerlerde de \u0130slam dinine sayg\u0131s\u0131zl\u0131k ettiklerine ve dini kurumlara kar\u015f\u0131 tahkirde bulunduklar\u0131na dair yalan yanl\u0131\u015f s\u00f6ylentiler \u00e7\u0131kar\u0131l\u0131yordu. Bug\u00fcn art\u0131k; m\u00fcsl\u00fcman halk\u0131 k\u0131\u015fk\u0131rtmaya y\u00f6nelik bu yalanlar\u0131n t\u00fcm Anadolu\u2019da yay\u0131lm\u0131\u015f oldu\u011fu ortaya \u00e7\u0131km\u0131\u015ft\u0131r\u201d. B\u00fct\u00fcn bunlar resmi bir tebligatla yap\u0131lm\u0131\u015f, yani \u00f6yle sadece s\u00f6ylentilerden ibaret de\u011fil. Devam\u0131ndaki duru\u015f da maalesef \u00e7ok tan\u0131d\u0131k: \u201cH\u00fck\u00fcmet katilleri yakalamak \u015f\u00f6yle dursun, olay\u0131n pe\u015fine dahi d\u00fc\u015fmedi. Bu tutum, su\u00e7lular\u0131 cesaretlendirmeyi, onlar\u0131 her t\u00fcrl\u00fc a\u015f\u0131r\u0131l\u0131\u011fa itmeyi ve k\u00f6t\u00fcl\u00fck i\u00e7g\u00fcd\u00fclerini kam\u00e7\u0131lamay\u0131 ama\u00e7l\u0131yordu sadece\u201d.<\/p>\n

E\u011fer s\u00f6ylendi\u011fi gibi tarih ancak \u00fczerinden zaman ge\u00e7tikten sonra kendi ger\u00e7ekli\u011fine kavu\u015fuyorsa, onu inkar etmenin bir faydas\u0131 olmad\u0131\u011f\u0131n\u0131, tersine gelecek tahayy\u00fcl\u00fcne zarar verdi\u011fini hi\u00e7 de\u011filse anlamaya \u00e7al\u0131\u015fmak sa\u011falt\u0131c\u0131d\u0131r. Toplumlar da insanlar gibi ge\u00e7mi\u015fin y\u00fcz\u00fcne cesaretle bakarak gelece\u011fini anlaml\u0131 k\u0131labilir.<\/p>\n

Ger\u00e7ek bask\u0131yla, \u015fiddetle, cezayla ortadan kald\u0131r\u0131ld\u0131\u011f\u0131nda su\u00e7 b\u00fcy\u00fcr, kolektif haf\u0131zas\u0131zl\u0131k toplumu yaralar, adalet bilincini incitir. Bu tavr\u0131n neticesini, ger\u00e7e\u011fi inkar etmeyi se\u00e7enler de iyi bilir.<\/p>\n