{"id":57803,"date":"2020-07-06T03:26:09","date_gmt":"2020-07-06T08:26:09","guid":{"rendered":"https:\/\/akunq.net\/tr\/?p=57803"},"modified":"2020-07-06T03:26:09","modified_gmt":"2020-07-06T08:26:09","slug":"zabel-yesayanin-kadinlari-sikintinin-kiyisinda","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=57803","title":{"rendered":"Zabel Yesayan’\u0131n kad\u0131nlar\u0131: S\u0131k\u0131nt\u0131n\u0131n k\u0131y\u0131s\u0131nda"},"content":{"rendered":"

\"\"<\/h4>\n

Yesayan\u2019\u0131n anlat\u0131lar\u0131n\u0131 d\u00f6nemin siyasi atmosferi ile i\u00e7 i\u00e7e \u00f6rd\u00fc\u011f\u00fc a\u00e7\u0131kt\u0131r. Emma\u2019n\u0131n sanat\u0131 toplumun \u00e7alkant\u0131l\u0131 bir d\u00f6nem ge\u00e7irdi\u011fi g\u00fcnlerde kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulamaz. Adrine\u2019nin deneyimi ise, Ermeni milleti ile iktidar mekanizmalar\u0131 aras\u0131ndaki m\u00fctereddit ili\u015fkiye dair d\u00fc\u015f\u00fcnme imk\u00e2n\u0131 verir.<\/em><\/h4>\n

BET\u00dcL BAKIRCI<\/strong><\/p>\n

S\u0131k\u0131nt\u0131, \u00e7o\u011fu zaman anlam aray\u0131\u015f\u0131n\u0131n iflas\u0131 ile ortaya \u00e7\u0131kan, bireyin standartlara kar\u015f\u0131 g\u00f6sterdi\u011fi bir tepki, d\u00fcnyay\u0131 ba\u015fka bir tav\u0131rla alg\u0131lama bi\u00e7imidir. Bu ba\u011flamda s\u0131k\u0131nt\u0131 kavram\u0131 ile modern deneyim aras\u0131ndaki ili\u015fkinin hayli kuvvetli oldu\u011funu s\u00f6ylemek abart\u0131l\u0131 bir ifade olmaz. Peki, s\u0131k\u0131nt\u0131 birey i\u00e7in ne ifade eder? S\u0131k\u0131nt\u0131y\u0131 modern deneyimin olmazsa olmaz bir par\u00e7as\u0131 olarak d\u00fc\u015f\u00fcn\u00fcrsek, bu kavram\u0131n \u00f6zerkle\u015fme ve \u00f6zg\u00fcrle\u015fme ile bir ilgisi olabilir mi? Aylin Kuryel, s\u0131k\u0131nt\u0131y\u0131 kuramsal \u00e7er\u00e7evede tart\u0131\u015fmak \u00fczere \u2018S\u0131k\u0131nt\u0131 Var: S\u0131k\u0131nt\u0131 Kavram\u0131 \u00dczerine Denemeler\u2019i derler ve s\u0131ras\u0131yla siyaset, edebiyat ve sinema ile ili\u015fkili bir bi\u00e7imde bu kavram\u0131n zamansal ve mek\u00e2nsal bile\u015fenlerine, \u00e7ok daha \u00f6nemlisi bulundu\u011fumuz co\u011frafyan\u0131n s\u0131k\u0131nt\u0131 ile kurdu\u011fu ba\u011f \u015fekillerini inceler. Dahas\u0131, bu derleme s\u0131k\u0131nt\u0131n\u0131n ki\u015fisel ya da kolektif d\u00fczlemde var olabilece\u011fine dair alternatif perspektifler de sunularak bu krizin yaratt\u0131\u011f\u0131 potansiyeli tart\u0131\u015f\u0131r. Okudu\u011funuz de\u011ferlendirmede s\u0131k\u0131nt\u0131 kavram\u0131n\u0131, Zabel Yesayan ve onun kad\u0131n kahramanlar\u0131 ile ilintili bir bi\u00e7imde tart\u0131\u015fan Mehmet Fatih Uslu\u2019nun yaz\u0131s\u0131na, \u2018Yesayan\u2019\u0131n S\u0131k\u0131lan Kad\u0131nlar\u0131\u2019na de\u011finecek, kad\u0131nl\u0131k ile s\u0131k\u0131nt\u0131 kavram\u0131 aras\u0131ndaki yak\u0131nl\u0131\u011f\u0131 bir \u00f6znele\u015fme modeli olarak g\u00f6ren Uslu\u2019nun tart\u0131\u015fmas\u0131n\u0131 geni\u015fletmeye \u00e7al\u0131\u015faca\u011f\u0131m.<\/p>\n

Be\u015f novella<\/strong>
\nYaz\u0131, Osmanl\u0131\u2019n\u0131n son d\u00f6neminde \u0130stanbul\u2019da ya\u015fam\u0131\u015f Zabel Yesayan\u2019\u0131n be\u015f novellas\u0131n\u0131 s\u0131k\u0131nt\u0131 kavram\u0131 ile birlikte de\u011ferlendirir. Bu de\u011ferlendirmedeki ortakl\u0131k, s\u0131k\u0131nt\u0131 duygusunu kad\u0131n kahramanlar \u00fczerinden tart\u0131\u015fmas\u0131, daha da \u00f6nemlisi tart\u0131\u015fmay\u0131 zenginle\u015ftirerek bu s\u0131k\u0131nt\u0131n\u0131n hem bireysel hem de toplumsal alana de\u011fen noktalar\u0131n\u0131 sorgulamas\u0131d\u0131r. Uslu\u2019nun ilk iddias\u0131 kad\u0131n kahramanlar\u0131n s\u0131k\u0131nt\u0131y\u0131 \u2018burjuva kad\u0131n\u2019 al\u0131\u015fkanl\u0131\u011f\u0131 olarak deneyimlemelerinin \u00f6tesinde onlar\u0131 s\u0131radan insanlardan ay\u0131ran bir tav\u0131r, bir \u00f6znele\u015fme bi\u00e7imi olarak ger\u00e7ekle\u015ftirmeleridir. Dolay\u0131s\u0131yla kahramanlar bir kimlik krizi i\u00e7erisinde deneyimlerler s\u0131k\u0131nt\u0131y\u0131. Aile, toplum gibi zor ba\u011flar\u0131n k\u0131y\u0131s\u0131nda, ba\u015fka t\u00fcrl\u00fc bir bireyle\u015fmeyi ger\u00e7ekle\u015ftirmek i\u00e7in s\u0131k\u0131l\u0131rlar. Sonu\u00e7ta Yesayan\u2019\u0131n anlatt\u0131\u011f\u0131 kad\u0131n kahramanlar\u0131n bir k\u0131sm\u0131, eril d\u00fcnyada nefes al\u0131p veren, evlilik kurumu vas\u0131tas\u0131yla denetlenen bireylerdir.<\/p>\n

Birbirinin devam\u0131 olarak okunabilecek \u2018Sapma\u2019 (Molorum\u0131, 1907) ve \u2018S\u0131k\u0131nt\u0131 Vakitleri\u2019nde (Antsgutyan Jamer, 1912), Arusyag\u2019\u0131n s\u0131ras\u0131yla Vahe ve Aram ile olan ili\u015fkisi anlat\u0131l\u0131r. Kad\u0131n\u0131n \u0131srarlar\u0131na kar\u015f\u0131n ba\u015fka biriyle evlenen Vahe, Arusyag\u2019\u0131n a\u015fk\u0131na kar\u015f\u0131l\u0131k vermemekte, \u0131st\u0131rab\u0131n\u0131 g\u00f6rmezden gelmektedir. Derken Arusyag\u2019\u0131n kar\u015f\u0131s\u0131na Vahe\u2019nin karde\u015fi Aram \u00e7\u0131kar. Vahe ne kadar g\u00fc\u00e7l\u00fcyse Aram o derece zay\u0131ft\u0131r. Arusyag\u2019\u0131n arad\u0131\u011f\u0131 Vahe olmas\u0131na ra\u011fmen Aram\u2019a y\u00f6neltir arzusunu ve kendini mutsuz olaca\u011f\u0131 bir evlili\u011fin kollar\u0131na atar. S\u0131k\u0131lma duygusu tam da bu noktada metne dahil olur. Aram\u2019\u0131n m\u00fckemmelli\u011fi kar\u015f\u0131s\u0131nda kuvvetli bir nefret hisseden Arusyag bir yandan ula\u015famad\u0131\u011f\u0131 arzusunun \u0131st\u0131rab\u0131n\u0131 \u00e7ekmeye devam etmekte, \u00f6te yandan Aram\u2019\u0131n tav\u0131rlar\u0131ndan duydu\u011fu rahats\u0131zl\u0131\u011f\u0131 d\u00f6n\u00fc\u015ft\u00fcrerek bunu bir s\u0131k\u0131nt\u0131 duygusu ile ifadeye gitmektedir. Her ne kadar bir evlilik yapsa da Aram\u2019\u0131 kabullenemeyi\u015fi, Arusyag\u2019\u0131 di\u011fer kad\u0131nlardan ay\u0131rmakta, herkesin uydu\u011fu yasan\u0131n d\u0131\u015f\u0131nda bir yere konumland\u0131rmaktad\u0131r. Nitekim Arusyag da bunun fark\u0131nda bir birey olarak b\u00fcy\u00fck \u00e7at\u0131\u015fmas\u0131n\u0131 sonuna kadar deneyimleyecektir.<\/p>\n

Yesayan\u2019\u0131n di\u011fer novellalar\u0131nda ise kad\u0131nlar ideolojik ya da siyasi propagandalar vas\u0131tas\u0131yla yine bir otoriteye ba\u011fl\u0131 kalmaya mecbur b\u0131rak\u0131l\u0131rlar. Buna kar\u015f\u0131n onlar kendilerini yeniden in\u015fa bi\u00e7imi olarak baz\u0131 yollara ba\u015fvuracaklard\u0131r. Bu ba\u011flamda \u2018S\u00fcrg\u00fcn Ruhum\u2019 (Hokis Aksoryal, 1922) ve \u2018Son Kadeh\u2019teki (Ver\u00e7in Pajag\u0131, 1925) kad\u0131nlar\u0131n s\u0131k\u0131nt\u0131y\u0131 yans\u0131tma \u015fekilleri paralellik g\u00f6sterir. Adrine ve Emma bir kad\u0131n olarak resim ya da yaz\u0131 vas\u0131tas\u0131yla kendilerini var etmeye \u00e7al\u0131\u015f\u0131rlar metinlerde. Bu bir bak\u0131ma Uslu\u2019ya g\u00f6re yeni bir dilin in\u015fas\u0131d\u0131r. Yani i\u00e7eride olan\u0131 d\u0131\u015fa aktaracak bir araca sahip olmakt\u0131r. Ancak ikisinin de deneyimleri d\u0131\u015far\u0131da bulunan siyasi karma\u015fa nedeniyle kesintiye u\u011frar. \u00c7\u00fcnk\u00fc metinler \u00e7\u00f6z\u00fclmekte olan imparatorlu\u011fun son d\u00f6neminde yaz\u0131l\u0131rlar. Bu y\u00fczden Yesayan\u2019\u0131n anlat\u0131lar\u0131n\u0131 d\u00f6nemin siyasi atmosferi ile i\u00e7 i\u00e7e \u00f6rd\u00fc\u011f\u00fc a\u00e7\u0131kt\u0131r. Emma\u2019n\u0131n sanat\u0131 toplumun \u00e7alkant\u0131l\u0131 bir d\u00f6nem ge\u00e7irdi\u011fi g\u00fcnlerde kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulamaz. Adrine\u2019nin deneyimi ise, Ermeni milleti ile iktidar mekanizmalar\u0131 aras\u0131ndaki m\u00fctereddit ili\u015fkiye dair d\u00fc\u015f\u00fcnme imk\u00e2n\u0131 verir. \u2018Son Kadeh\u2019 \u00fczerinden i\u015flenen bu ili\u015fkide, Ermeni k\u0131z\u0131n\u0131n T\u00fcrk subaya olan arzusunun, a\u015fk ile nefret aras\u0131nda ikircikli bir duygu olarak deneyimlendi\u011fini vurgulamaktad\u0131r. Asl\u0131nda Adrine\u2019nin hissettiklerinin alt\u0131nda susturulmu\u015f bir ge\u00e7mi\u015fin hesapla\u015fmas\u0131 vard\u0131r.<\/p>\n

Yesayan anlat\u0131lar\u0131nda kad\u0131n\u0131n i\u00e7 d\u00fcnyas\u0131n\u0131 anlamaya ve anlamland\u0131rmaya niyetli bir yazar olarak daima bu d\u00fcnyay\u0131 estetize eder. Yaz\u0131da ge\u00e7en ifadeyle: \u201cGeleneksel kurmaca mant\u0131\u011f\u0131ndan uzak bu metinlerde \u00e7o\u011funlukla \u00fcst-orta s\u0131n\u0131ftan kad\u0131nlar kendi i\u00e7 d\u00fcnyalar\u0131 \u00fczerine duygusal gerilimi y\u00fcksek bir muhasebe y\u00fcr\u00fct\u00fcrler. Bu kad\u0131nlar\u0131n \u00e7o\u011fu zaman bir durgunlu\u011fu ve bu durgunlu\u011fun i\u00e7inde u\u00e7 veren bir s\u0131k\u0131nt\u0131 halini tecr\u00fcbe ettiklerini g\u00f6r\u00fcr\u00fcz\u201d (261). Fakat tam da bu noktada kar\u015f\u0131m\u0131za \u00e7\u0131kan \u2018s\u0131k\u0131nt\u0131\u2019 duygusu onlar\u0131n benliklerine a\u00e7\u0131lan bir kap\u0131 olarak da yorumlanabilir. Yazar\u0131n bu imk\u00e2n\u0131n fark\u0131nda olarak, ondan kurtulmak i\u00e7in alternatif bir yol sundu\u011fu tek novellas\u0131 \u2018Meliha Nuri Han\u0131m\u2019d\u0131r (1925). Metin, \u00c7anakkale Sava\u015f\u0131\u2019n\u0131n ortas\u0131nda bir hem\u015firenin deneyimledi\u011fi hem \u015fahsi hem de toplumsal krizi anlat\u0131r. Bir Osmanl\u0131 subay\u0131 olan Celaleddin\u2019e duydu\u011fu a\u015fk, Meliha Nuri \u00f6n\u00fcndeki hakikat perdesinin kalkmas\u0131na engel olmaktad\u0131r. Ancak Meliha Nuri \u0131srarla a\u015fk\u0131n\u0131n neden oldu\u011fu s\u0131k\u0131nt\u0131dan vazge\u00e7mez. S\u00fcrd\u00fcrd\u00fc\u011f\u00fc vatan m\u00fccadelesinin de bu noktada s\u0131k\u0131nt\u0131 duygusunun yo\u011funlu\u011funu artt\u0131rd\u0131\u011f\u0131 a\u015fikard\u0131r. Bu duygudan kurtulmak Meliha Nuri ile ayn\u0131 cephede g\u00f6rev yapan Remzi vas\u0131tas\u0131yla olabilecekken Uslu\u2019ya g\u00f6re gen\u00e7 kad\u0131n i\u00e7 yasas\u0131n\u0131 a\u015famayacak ve daim\u00ee bir mutsuzlu\u011fa s\u00fcr\u00fcklenecektir. Bu ba\u011flamda Yesayan\u2019\u0131n novellalar\u0131ndaki s\u0131k\u0131nt\u0131, kad\u0131nlar\u0131n benli\u011findeki krizi, i\u00e7 ile d\u0131\u015f aras\u0131ndaki uyu\u015fmazl\u0131\u011f\u0131 yans\u0131tan bir ifade bi\u00e7imine de d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

G\u00fc\u00e7 ve \u015fiddet<\/strong>
\nBurada bir parantez a\u00e7arak bu yaz\u0131n\u0131n s\u0131k\u0131nt\u0131 duygusunun yan\u0131nda tart\u0131\u015ft\u0131\u011f\u0131 di\u011fer bir meseleye, yani kad\u0131nlar\u0131n g\u00fc\u00e7 ve \u015fiddet talebine de\u011finmek istiyorum. Yesayan\u2019\u0131n kad\u0131nlar\u0131n\u0131n birlikte oldu\u011fu erkeklere y\u00f6nelttikleri bu arzunun farkl\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131yla yorumlanmas\u0131 m\u00fcmk\u00fcn. Metinlerde g\u00fc\u00e7 ve \u015fiddet, erkekten talep edilmesine ra\u011fmen al\u0131namayan olarak kar\u015f\u0131m\u0131za \u00e7\u0131karlar. Yani kad\u0131nlar erkeklerden zay\u0131fl\u0131k de\u011fil tam tersine kudret beklerler. Fakat onlar bu talebi kar\u015f\u0131layamazlar ve bu durum kad\u0131nlardaki \u00f6fkeyi, kurulu d\u00fczen kar\u015f\u0131s\u0131ndaki isyan\u0131 artt\u0131r\u0131r. Uslu\u2019nun ifade etti\u011fi \u015fekli ile Yesayan\u2019\u0131n novellalar\u0131na s\u0131zan erkek iktidars\u0131zl\u0131\u011f\u0131 bir t\u00fcr milli iktidars\u0131zl\u0131k metaforu olarak okunabilir (284). Eril d\u00fcnya kad\u0131nlar\u0131n\u0131n talebini kar\u015f\u0131layamayan erkek, asl\u0131nda milletin zay\u0131fl\u0131\u011f\u0131na verilen bir referanst\u0131r. Yaz\u0131da \u00f6zellikle \u2018Son Kadeh\u2019 \u00fczerinden milletler aras\u0131ndaki tahakk\u00fcm ili\u015fkisine yak\u0131ndan bak\u0131l\u0131r. Bu ba\u011flamda, \u2018Yesayan\u2019\u0131n S\u0131k\u0131lan Kad\u0131nlar\u0131\u2019, kad\u0131nl\u0131k meselesini tart\u0131\u015fman\u0131n da yan\u0131nda m\u00fc\u015fterek ya\u015famlara y\u00f6nelik bir \u00e7at\u0131\u015fmay\u0131, imparatorluk paydas\u0131nda ya\u015fanm\u0131\u015f bir felaketi metne dahil ederek Zabel Yesayan\u2019\u0131n edebiyat\u0131na yak\u0131nla\u015fmaya imk\u00e2n verir.<\/p>\n

\u2018S\u00fcrg\u00fcn Ruhum\u2019da y\u0131llar sonra \u0130stanbul\u2019a d\u00f6nen Emma, \u015fehrin atmosferini yo\u011fun bir duygu y\u00fck\u00fc ile deneyimlemeyi isterken b\u0131rakt\u0131\u011f\u0131 mek\u00e2n\u0131n da art\u0131k bir s\u00fcrg\u00fcne d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc fark eder. Bunun d\u0131\u015f\u0131nda, Emma \u0130stanbul\u2019daki hat\u0131ralar\u0131n\u0131 canland\u0131rmaya \u00e7al\u0131\u015ft\u0131k\u00e7a ruhunun daha derinindeki bir motife, s\u00fcrg\u00fcn olma h\u00e2line \u00e7arpar. Asl\u0131nda Zabel Yesayan\u2019\u0131n 1915 sonras\u0131nda yazd\u0131\u011f\u0131 metinler bu s\u00fcrg\u00fcn\u00fcn bilincinde, kendine yabanc\u0131la\u015farak kaleme al\u0131n\u0131rlar. Yaz\u0131y\u0131, Yesayan metinlerindeki bitmeyecek s\u00fcrg\u00fcnl\u00fc\u011f\u00fc vurgulayan Uslu\u2019nun bir de\u011ferlendirmesi ile bitirmek istiyorum:
\n\u201c\u2026Hokis aksoryal d\u00f6n\u00fc\u015f\u00fcn imk\u00e2ns\u0131zl\u0131\u011f\u0131 ve s\u00fcrg\u00fcn\u00fcn trajikli\u011finin ilan edildi\u011fi bir metin olarak okunmaya kendini a\u00e7ar ve tastamam \u015fahsi bir hik\u00e2ye gibi g\u00f6r\u00fcnse de Ermenilerin 1915 sonras\u0131 ya\u015fad\u0131\u011f\u0131 tecr\u00fcbenin temsili olmaya do\u011fru evrilir. Belki de zaten, yaz\u0131ld\u0131\u011f\u0131 tarih itibariyle, bundan gayr\u0131s\u0131 m\u00fcmk\u00fcn de\u011fildir\u201d (83).<\/p>\n

Kaynak\u00e7a<\/strong>
\nUslu, M. F. (2020). Yesayan\u2019\u0131n S\u0131k\u0131nt\u0131l\u0131 Kad\u0131nlar\u0131. Kuryel (Ed.), S\u0131k\u0131nt\u0131 Var: S\u0131k\u0131nt\u0131 Kavram\u0131 \u00dczerine Denemeler (261- 285). \u0130stanbul: \u0130leti\u015fim.\u00a0<\/em><\/p>\n

\n

http:\/\/www.agos.com.tr\/tr\/yazi\/24255\/zabel-yesayan-in-kadinlari-sikintinin-kiyisinda<\/strong><\/em><\/h4>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Yesayan\u2019\u0131n anlat\u0131lar\u0131n\u0131 d\u00f6nemin siyasi atmosferi ile i\u00e7 i\u00e7e \u00f6rd\u00fc\u011f\u00fc a\u00e7\u0131kt\u0131r. Emma\u2019n\u0131n sanat\u0131 toplumun \u00e7alkant\u0131l\u0131 bir d\u00f6nem ge\u00e7irdi\u011fi g\u00fcnlerde kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulamaz. Adrine\u2019nin deneyimi ise, Ermeni milleti ile iktidar mekanizmalar\u0131 aras\u0131ndaki m\u00fctereddit ili\u015fkiye dair d\u00fc\u015f\u00fcnme imk\u00e2n\u0131 verir. BET\u00dcL BAKIRCI S\u0131k\u0131nt\u0131, \u00e7o\u011fu zaman anlam aray\u0131\u015f\u0131n\u0131n iflas\u0131 ile ortaya \u00e7\u0131kan, bireyin standartlara kar\u015f\u0131 g\u00f6sterdi\u011fi bir tepki, d\u00fcnyay\u0131 ba\u015fka bir […]<\/p>\n","protected":false},"author":7,"featured_media":57804,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,54],"tags":[],"class_list":["post-57803","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-kitaplar-elestiriler"],"yoast_head":"\nZabel Yesayan'\u0131n kad\u0131nlar\u0131: S\u0131k\u0131nt\u0131n\u0131n k\u0131y\u0131s\u0131nda - 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=57803\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Zabel Yesayan'\u0131n kad\u0131nlar\u0131: S\u0131k\u0131nt\u0131n\u0131n k\u0131y\u0131s\u0131nda - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"Yesayan\u2019\u0131n anlat\u0131lar\u0131n\u0131 d\u00f6nemin siyasi atmosferi ile i\u00e7 i\u00e7e \u00f6rd\u00fc\u011f\u00fc a\u00e7\u0131kt\u0131r. Emma\u2019n\u0131n sanat\u0131 toplumun \u00e7alkant\u0131l\u0131 bir d\u00f6nem ge\u00e7irdi\u011fi g\u00fcnlerde kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulamaz. Adrine\u2019nin deneyimi ise, Ermeni milleti ile iktidar mekanizmalar\u0131 aras\u0131ndaki m\u00fctereddit ili\u015fkiye dair d\u00fc\u015f\u00fcnme imk\u00e2n\u0131 verir. 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