{"id":77643,"date":"2024-01-10T04:07:34","date_gmt":"2024-01-10T09:07:34","guid":{"rendered":"https:\/\/akunq.net\/tr\/?p=77643"},"modified":"2024-01-10T04:07:34","modified_gmt":"2024-01-10T09:07:34","slug":"yuz-yillik-apartheid","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=77643","title":{"rendered":"Y\u00fcz Y\u0131ll\u0131k Apartheid"},"content":{"rendered":"

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

T\u00fcrkiye\u2019de tarih yok, sab\u0131ka kayd\u0131 var.<\/em><\/p>\n

Neoklis Sarris<\/em><\/p>\n

 <\/p>\n

\"\"<\/p>\n

Sessizlik anlaml\u0131d\u0131r. T\u00fcrkl\u00fck, milliyet\u00e7ilik ve \u0131rk\u00e7\u0131l\u0131k \u00fczerine \u00e7al\u0131\u015fanlar\u0131n ve yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n say\u0131s\u0131n\u0131n fazlal\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda bu suskunlu\u011fun sorgulanmas\u0131 gerekir. Bu \u00fcretken toplulu\u011fun rejimin bu niteli\u011fini atlamalar\u0131 veya gizlemelerinin verdi\u011fi hicab\u0131n ve ezikli\u011fin s\u00f6z konusu olup olmad\u0131\u011f\u0131 sorusunu sorman\u0131n yeri oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Bu bak\u0131mdan Taner Ak\u00e7am\u2019\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131n b\u00fcy\u00fck ses getirdi\u011fini ve ilerde de getirece\u011fini s\u00f6ylemek yanl\u0131\u015f say\u0131lmaz.<\/strong><\/em><\/p>\n

\u00dc\u00e7 b\u00f6l\u00fcm ve son s\u00f6zden olu\u015fan \u00e7al\u0131\u015fma, resm\u00ee tarihin kapsaml\u0131 ve ayr\u0131nt\u0131l\u0131 bir ele\u015ftirisidir. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z, par\u00e7as\u0131 oldu\u011fumuz ve fark\u0131nda olmad\u0131\u011f\u0131m\u0131z ya da kan\u0131ksad\u0131\u011f\u0131m\u0131z ortam\u0131n anla\u015f\u0131labilmesini sa\u011flayan bir k\u0131lavuz niteli\u011findedir. Taner ak\u00e7am, bilinen ama hi\u00e7bir \u015fekilde sorun edilmeyen bu olgunun, \u0131rk\u00e7\u0131l\u0131\u011f\u0131n i\u00e7selle\u015ftirilmesi olarak okunmas\u0131 gerekti\u011fini s\u00f6ylerken \u00f6nemli bir ger\u00e7ekli\u011fe parmak basm\u0131\u015ft\u0131r.<\/p>\n

\u00c7al\u0131\u015fman\u0131n ilk b\u00f6l\u00fcm\u00fcnde, genel ve teorik \u00e7er\u00e7evesi \u00e7izilmi\u015ftir, ikinci b\u00f6l\u00fcm\u00fcnde 1918-1923 s\u00fcrecinin ezberlenmi\u015f hik\u00e2yesi irdelenmi\u015f, \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcmde bir \u00f6rnek olay olarak \u015eeyh Said \u0130syan\u0131\u2019n\u0131 bir ba\u015fka eksenden okuyarak, unutturulan bile\u015fenlerinden hareketle, direni\u015fin e\u015fitlik, \u00f6zg\u00fcrl\u00fck ve Apartheid kar\u015f\u0131t\u0131 niteli\u011fini g\u00f6zler \u00f6n\u00fcne serilmi\u015f, son s\u00f6z\u00fcnde yeni bir tarih okumas\u0131 \u00f6nerilmi\u015ftir.<\/p>\n

\u201cYeni bir gelecek, d\u00fcn\u00fcm\u00fcz, bug\u00fcn\u00fcm\u00fcz ve kendimiz hakk\u0131nda anlatabilece\u011fimiz yeni bir hikayeyle m\u00fcmk\u00fcn,\u201d diyerek s\u00f6ze ba\u015flayan Ak\u00e7am, \u00e7al\u0131\u015fmas\u0131n\u0131n ilk b\u00f6l\u00fcm\u00fcnde d\u00f6rt ana tez ileri s\u00fcrer. \u0130lk tezi, T\u00fcrkiye\u2019de bir Apartheid rejiminin var oldu\u011fu ve bu rejimin temellerinin Kurtulu\u015f sava\u015f\u0131 y\u0131llar\u0131yla birlikte at\u0131ld\u0131\u011f\u0131d\u0131r. \u0130kici tez, bug\u00fcne kadar, Apartheid rejiminin g\u00f6r\u00fclmemesi ve fark edilmemesinin nedeni sorusuyla u\u011fra\u015f\u0131r ve 1918-1923 d\u00f6neminin sadece Ba\u011f\u0131ms\u0131zl\u0131k veya Kurtulu\u015f Sava\u015f\u0131 olarak okunmas\u0131n\u0131n ana neden oldu\u011fu s\u00f6ylenir. \u201c1918-1923 y\u0131llar\u0131 \u00fczerine yap\u0131lan akademik ve siyasi tart\u0131\u015fmalar esas olarak, Cihan Harbi\u2019nden yenik \u00e7\u0131kan Osmanl\u0131lardan kalan topraklar \u00fczerinde kimin hakk\u0131 oldu\u011fu sorusu ekseninde yap\u0131lm\u0131\u015ft\u0131r.\u201d Gerekli olan 1918-1923\u2019e ili\u015fkin yeni bir hik\u00e2yenin, Kurtulu\u015f de\u011fil, Kurulu\u015f Hik\u00e2yesinin \u015fart oldu\u011fudur. \u00dc\u00e7\u00fcnc\u00fc tez, \u201c[K]urulu\u015fun hemen ard\u0131ndan temellerin at\u0131lmaya devam etti\u011fi 1938\u2019e kadar olan d\u00f6nemin tarihinin va\u00adtanda\u015f e\u015fitli\u011fi perspektifinden yeniden yaz\u0131lmak zorunda\u201d ol\u00addu\u011fudur. D\u00f6rd\u00fcnc\u00fc tez ise \u015fudur: \u201cT\u00fcrkiye\u2019de e\u011fer din, dil, etnik k\u00f6ken fark\u0131ndan ba\u011f\u0131ms\u0131z t\u00fcm vatanda\u015flar\u0131n e\u015fit ve e\u015fde\u011fer oldu\u011fu, demokrasinin kural ve kuramlar\u0131yla i\u015fledi\u011fi bir rejim isteniyorsa, 1918-1938 Apartheid rejiminin kurucular\u0131yla araya mesafe koymak \u015fartt\u0131r. Bu mesafe konul\u00admad\u0131\u011f\u0131 m\u00fcddet\u00e7e, hem bug\u00fcnk\u00fc Apartheid rejiminin k\u00f6kleri anla\u015f\u0131lamaz hem de onun de\u011fi\u015ftirilmesi imk\u00e2ns\u0131z olur.\u201d<\/p>\n

Ak\u00e7am, tezlerini \u00f6ne s\u00fcr\u00fcp tart\u0131\u015f\u0131rken acil bir yeni tarih anlat\u0131m\u0131 ve yaz\u0131m\u0131n\u0131 \u00f6nerir, buna ili\u015fkin materyallerle birlikte bir metodoloji sunarak \u00e7\u00f6z\u00fcm yolu g\u00f6sterirken \u00e7ok kolay bir anahtar vermektedir. Ya\u015fan\u0131lanlar\u0131n tek grubun hik\u00e2yesi olarak okuman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131, nas\u0131l ki, naif resim tarz\u0131nda objelerin tabloda e\u015fit olarak resmedilmesinde oldu\u011fu gibi, t\u00fcm akt\u00f6rlerin de bu yeni tarih anlat\u0131s\u0131nda e\u015fit \u015fekilde yer almas\u0131n\u0131n gereklili\u011fini g\u00f6z \u00f6n\u00fcne almam\u0131z\u0131 ister: \u201cGer\u00e7ekli\u011fin yak\u0131n bir resmi ancak bir olaya kat\u0131lan t\u00fcm akt\u00f6rlerin birbirleriyle ili\u015fkilerini ele alabilecek bir bak\u0131\u015f a\u00e7\u0131s\u0131yla m\u00fcmk\u00fcnd\u00fcr.\u201d Tarihe bu \u015fekilde yakla\u015fabilmek ancak ve ancak \u201catalar\u0131m\u0131z\u0131n bo\u011faz\u0131m\u0131z\u0131 s\u0131kan o so\u011fuk elinden kurtulmakla\u201d m\u00fcmk\u00fcnd\u00fcr diyen Ak\u00e7am, Apartheid kurucular\u0131yla mesafe koyman\u0131n yollar\u0131 ve gereklerinden birinin, rejimin de\u011fi\u015ftirilmesi i\u00e7in u\u011fra\u015f veren insanlar\u0131n bu tabloda yer alarak \u201cCumhuriyetin yeni kurucular olarak tan\u0131nmas\u0131n\u0131n\u201d oldu\u011funun alt\u0131n\u0131 \u00e7izer. \u0130lk a\u011f\u0131zda, ba\u015fta 1925 \u0130syan\u0131\u2019na kat\u0131ld\u0131\u011f\u0131 i\u00e7in idam edilen S\u00fcryani lider Malak Bar\u015fom ile \u015eeyh Sait ve \u00c7erkes Ethem, A\u011fr\u0131 \u0130syan lideri \u0130hsan Nuri, Seyit R\u0131za ve yak\u0131n tarihlerde g\u00f6zlerimizin \u00f6n\u00fcnde katledilen Hrant Dink ve Tahir El\u00e7i isimlerini dile getirir. Ekledi\u011fi di\u011fer iki isim, Kurtulu\u015fun \u201chaini\u201d olarak damgalanm\u0131\u015f \u00c7erkes Ethem veya \u2018gerici ve \u015feriat\u00e7\u0131\u2019 ilan edilmi\u015f \u015eeyh Sait \u00fczerine yap\u0131lacak \u00f6zg\u00fcrce konu\u015fma\u00adlar\u0131n belki de kurulu\u015fun a\u00e7t\u0131\u011f\u0131 derin yaralar\u0131n giderilmesinin \u00f6nemli ba\u015flang\u0131\u00e7 noktas\u0131 olabilece\u011fini s\u00f6yler. Ak\u00e7am, vatanda\u015f e\u015fitli\u011finin sa\u011flan\u00add\u0131\u011f\u0131 demokratik bir gelece\u011fin ancak bu yeni kurucular ve onla\u00adr\u0131n hik\u00e2yelerini duymakla m\u00fcmk\u00fcn oldu\u011funu s\u00f6ylemektedir.<\/p>\n

Tezlerini, devletin temel metinlerini ele alarak tart\u0131\u015f\u0131rken, Cumhuriyet\u2019in y\u00fcz y\u0131ll\u0131k prati\u011fi ile \u00f6rnekleyerek tart\u0131\u015fmay\u0131 zenginle\u015ftirir ve Apartheid\u2019\u0131 netle\u015ftirir. Ya\u015fam\u0131n her alan\u0131nda ve y\u00fcz y\u0131ll\u0131k s\u00fcre\u00e7 i\u00e7inden \u00f6rneklenen kan\u0131tlar ink\u00e2r edilemeyecek niteliktedirler. Bu \u00f6rneklerde, Anayasa\u2019dan sivil meslekleri d\u00fczenleyen yasalara kadar zincirleme hukuki s\u00fcre\u00e7te, her ad\u0131m\u0131n, her basama\u011f\u0131n bir \u00f6ncekini peki\u015ftirerek Apartheid rejiminin oya gibi nas\u0131l i\u015flenip kurumsalla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 g\u00f6zler \u00f6n\u00fcne serilmektedir.<\/p>\n

Ak\u00e7am, k\u0131saca Apartheid rejiminin bilin\u00e7li bir tercih ile kuruldu\u011funu, kurulu\u015f y\u0131llar\u0131ndan \u00f6rnekledi\u011fi kanun, kararname ve tart\u0131\u015fmalar\u0131yla a\u00e7\u0131k\u00e7a resmeder. Ayr\u0131ca hukuk\u00e7ulara \u00e7a\u011fr\u0131 yaparak, T\u00fcrk hukuk metinlerinin \u00e7ok ciddi bi\u00e7imde g\u00f6zden ge\u00e7irilmesi gerekti\u011fini s\u00f6yler.<\/p>\n

Kurulan Apartheid rejiminin T\u00fcrk usul\u00fc \u00fc\u00e7l\u00fc bir kast sistemi olu\u015fturdu\u011funu, sistemde, en \u00fcstte \u00f6z vatanda\u015f, -1924 anayasas\u0131n\u0131n vatanda\u015fl\u0131\u011fa dair 88 maddesi bizim \u00f6z vatanda\u015f\u0131m\u0131z, M\u00fcsl\u00fcman, Hanefiyu\u0308l mezhep, T\u00fcrk\u00e7e konu\u015fur bir zatt\u0131r anlay\u0131\u015f\u0131na g\u00f6re d\u00fczenlenmi\u015ftir- T\u00fcrk, M\u00fcsl\u00fcman\/Hanefi ve T\u00fcrk\u00e7e konu\u015fanlar yer al\u0131rken, ikinci s\u0131rada Aleviler, T\u00fcrk olmayan M\u00fcsl\u00fcmanlar, en alttakilerinin de H\u0131ristiyanlar ve Yahudiler olu\u015fturmaktad\u0131r. \u201cBizden say\u0131lmayan bu vatanda\u015flar, 1940\u2019lara kadar normal n\u00fcfus k\u00fct\u00fc\u011f\u00fcne de\u011fil, Ecanip [ecne\u00adbiler] Defteri\u201dne kaydedildiler. Gayrim\u00fcslimlerin yeni T\u00fcrkiye\u2019nin bir par\u00e7as\u0131 de\u011fil, i\u00e7imizden \u00e7\u0131kart\u0131lmas\u0131 gereken yabanc\u0131lar oldu\u011fu anlay\u0131\u015f\u0131 yeni Meclis\u2019te ba\u015f\u0131ndan beri egemendi(r).\u201d<\/p>\n

Asl\u0131nda bu politikay\u0131 Selahattin Bey\u2019in (K\u00f6seo\u011flu) TBMM\u2019nin 26 A\u011fustos 1922 g\u00fcn\u00fc gizli oturumdaki konu\u015fmas\u0131 bu s\u00fcreci \u00f6zetler niteliktedir. Mersin mebusu Salahattin Bey temel bir soru sorar: Nas\u0131l bir T\u00fcrkiye isten\u00admektedir? Cevab\u0131 da kendi verir: \u201cT\u00fcrkiye H\u00fck\u00fcmeti, kendisi\u00adnin emri alt\u0131nda bulunan bil\u00e2tefrik din ve cins ve mezhep ve b\u00fct\u00fcn tebaan\u0131n h\u00fck\u00fcmetidir. Ama Salahattin Bey, Meclis\u2019in istedi\u011finin ba\u015fka bir T\u00fcrkiye oldu\u011funu bilmektedir. Ve sorar: Yoksa [T\u00fcrkiye] yaln\u0131z M\u00fcsl\u00fcmanlar\u0131n h\u00fck\u00fcmeti midir? ve acaba B. M. Meclisinin arzusu mudur ki b\u00fct\u00fcn gayri m\u00fcslimler kalmas\u0131n, g\u00f6\u011fe kadar s\u00fcr\u00fcls\u00fcn?\u201d[2]<\/a>\u00a0S\u00fcre\u00e7 tam da bu \u015fekilde i\u015flemi\u015ftir.<\/p>\n

Lozan Konferans\u0131\u2019nda m\u00fcbadele ad\u0131 alt\u0131ndaki kovulmadan kurtulabilenlerin temizlenmesini teminen Ankara h\u00fck\u00fcmetinin sa\u011fl\u0131k bakan\u0131, e\u011fitim bakan\u0131 ve Lozan\u2019daki ba\u015f m\u00fczakerecisi R\u0131za Nur, H\u0131ristiyan ve Yahudilerin askerlik meselesinin g\u00f6r\u00fc\u015f\u00fcld\u00fc\u011f\u00fc oturumda zorunlu askerlikte direnir. Ama\u00e7 askerlik yapt\u0131rmak de\u011fildir. An\u0131lar\u0131nda gerek\u00e7esini a\u00e7\u0131k\u00e7a ortaya koyar:<\/p>\n

Rum ve Ermeni askerlikten pek korkuyorlar. Hele Harbi Umumi’de yap\u0131lan amele taburlar\u0131 g\u00f6zlerini pek y\u0131ld\u0131rm\u0131\u015f. Demek askerlik olursa gen\u00e7ler askerlik \u00e7a\u011f\u0131 gelince Yunanistan’a ka\u00e7acaklar. Yirmiden yukar\u0131 ya\u015ftakiler de ecelleriyle \u00f6le \u00f6le bitecekler. Demek ki Kur\u2019a ya\u015f\u0131 Hristiyanlar i\u00e7in bir hendektir. Bu suretle m\u00fcbadele ile atamayaca\u011f\u0131m\u0131z H\u0131ristiyanlar’\u0131 da otuz y\u0131lda her y\u0131l safra d\u00f6ker gibi d\u00f6kece\u011fiz. K\u0131rk elli y\u0131l i\u00e7inde, bu askerlik onlar\u0131 bitirecektir. Bu hesab\u0131 yap\u0131yorum. Bu sebeple bu nokta \u00fczerinde tutundum durdum. Asla sars\u0131lmad\u0131m. Beni yerimden s\u00f6kemediler ve nihayet muvaffak oldum. Hakikaten sulhten sonraki be\u015f y\u0131l\u00adl\u0131k pratik, askerlik \u00e7a\u011f\u0131na gelen Rum, Ermeni ve Yahudilerin ekseriyetle ka\u00e7t\u0131klar\u0131n\u0131 g\u00f6sterdi. Bir asker ka\u00e7a\u011f\u0131 da tabi\u00ee ce\u00adza korkusuyla bir daha d\u00f6nemiyor. Bin \u015f\u00fck\u00fcr… Bu muvaffa\u00adkiyetimden pek memnunum.[3]<\/a><\/p><\/blockquote>\n

\u0130ncelemede, ayr\u0131mc\u0131l\u0131\u011f\u0131n, millet sistemi ile din temelinde imparatorluk d\u00f6neminde var olmakla beraber ge\u00e7i\u015flerin m\u00fcmk\u00fcn olabildi\u011fini ancak, Cumhuriyet\u2019le birlikte ayr\u0131mc\u0131l\u0131\u011f\u0131n \u0131rk, kan, etnik k\u00f6ken, soy ve k\u00fclt\u00fcr gibi din d\u0131\u015f\u0131 kategorilere ta\u015f\u0131narak, ayr\u0131mc\u0131l\u0131\u011f\u0131n hukuk sistemi i\u00e7ine sokuldu\u011fu gibi, sek\u00fcler yap\u0131n\u0131n M\u00fcsl\u00fcman topluluklar aras\u0131ndaki ge\u00e7i\u015fleri imk\u00e2ns\u0131zla\u015ft\u0131rarak kurumsalla\u015ft\u0131rd\u0131\u011f\u0131 \u00f6rneklenir. Sek\u00fcler temelli Apartheid rejiminin, kendisinden \u00f6nce var olan din\u00ee temelli ayr\u0131mc\u0131l\u0131ktan radikal bir kopu\u015fu temsil etmedi\u011fine dikkat \u00e7ekilir. Kurtulu\u015f\u00e7ular\u0131n kendimiz ve \u00f6tekiler ay\u0131r\u0131m\u0131na dikkat \u00e7ekilerek, kurtulu\u015f\u00e7ular\u0131n t\u00fcyler \u00fcrpertici ayr\u0131mc\u0131 s\u00f6zlerinden \u00f6rnekler verilir. Verilen \u00f6rneklerde \u0131rk\u00e7\u0131 g\u00f6stergeler apa\u00e7\u0131k olmas\u0131na ra\u011fmen Apartheid rejimin \u0131rk\u00e7\u0131 karakteri konusu nedense bug\u00fcne kadar \u00fclkemizde ciddi bir tart\u0131\u015fma konusu olmam\u0131\u015ft\u0131r.<\/p>\n

Genel \u00e7er\u00e7evenin \u00e7izildi\u011fi ilk b\u00f6l\u00fcmde, Apartheid rejiminin kulland\u0131\u011f\u0131 \u0131rk, soy, etnik k\u00f6ken, k\u00fclt\u00fcr gibi kavramlar\u0131n ge\u00e7i\u015fli, de\u011fi\u015fken ve birbirinin yerine kullan\u0131lmas\u0131n\u0131n mu\u011flakl\u0131\u011f\u0131n kurumsalla\u015fmas\u0131 oldu\u011funu, Apartheid rejimini anlamak i\u00e7in bu kurumsalla\u015fm\u0131\u015f mu\u011flakl\u0131\u011f\u0131n anla\u015f\u0131lmas\u0131 gerekti\u011finin alt\u0131n\u0131 \u00e7izilir. \u201cHiyerar\u015finin ara kademesinde yer alanlar da fi\u015flenip izlenir ama ayn\u0131 zamanda asimilasyon yoluyla en \u00fcst tabakaya ula\u015fma imk\u00e2n\u0131n\u0131n oldu\u00ad\u011fu mesaj\u0131 verilir. Ambivalens-m\u00fcphemlik sistemin yap\u0131sal bir unsurudur.\u201d Y\u00f6neticilerin hangi kavramlar\u0131 kullanm\u0131\u015f olduklar\u0131n\u0131n ikincil bir mesele oldu\u011funun alt\u0131n\u0131 \u00e7izilerek akademisyenlerin yan\u0131lg\u0131lar\u0131na dikkat \u00e7eker. Alt\u0131n\u0131 \u00e7izdi\u011fi ve daha da \u00f6nemli buldu\u011fu ikinci nokta, kullan\u0131lan retorikten ba\u00ad\u011f\u0131ms\u0131z olarak, Apartheid rejiminin hem zihniyetini hem de yap\u0131sal \u00f6zelliklerini koruyarak bug\u00fcne kadar varl\u0131\u011f\u0131n\u0131 devam ettirdi\u011fi ve erken Cumhuriyet\u2019le g\u00fcn\u00fcm\u00fcz aras\u0131ndaki yap\u0131sal s\u00fcreklili\u011fidir.<\/p>\n

Ara gruplar i\u00e7in asimilasyonun her y\u00f6nteminin denenmesine ra\u011fmen, asimilasyonun kademe atlamaya yetmedi\u011fini \u00f6rnekler. Alt kademedeki H\u0131ristiyan ve Yahudiler gibi ara kademedeki gruplar da sistemli bi\u00e7imde fi\u015flenmektedir. \u00c7erkes ve K\u00fcrtlerin hiyerar\u015finin alt kademesindeki Ermeni, Rum ve Yahudilerle ayn\u0131 kategori i\u00e7inde s\u0131n\u0131fland\u0131r\u0131lmas\u0131n\u0131n \u00f6rne\u011fi olarak sundu\u011fu dahiliye belgesi \u00f6nemlidir.<\/p>\n

\"\"\u201cApartheid rejimini anlamak i\u00e7in 1918-1923 d\u00f6neminde ya\u00adp\u0131lan \u00f6zel muameleye son vermek ve bu d\u00f6nemi vatanda\u015f e\u015fitli\u011fi ekseninde tart\u0131\u015fmaya a\u00e7mak \u015fartt\u0131r. 1918-1923 sadece Ba\u011f\u0131ms\u0131zl\u0131k-Kurtulu\u015f Sava\u015f\u0131\u2019n\u0131 de\u011fil, Apartheid\u2019\u0131n in\u015fa y\u0131lla\u00adr\u0131n\u0131 da sembolize eder,\u201d s\u00f6zleriyle rejimin radikal ele\u015ftirisine devam eden Ak\u00e7am, y\u00fcz y\u0131ll\u0131k Cumhuriyet\u2019in iki b\u00fcy\u00fck paradigma i\u00e7inden okunabilece\u011fini, paradigman\u0131n ilkinin Kurtulu\u015f paradigmas\u0131, ikincisinin Kurulu\u015f paradigmas\u0131 oldu\u011funu s\u00f6yler. Cumhuriyet\u2019in y\u00fcz y\u0131ld\u0131r kurtulu\u015f paradigmas\u0131 i\u00e7inden okundu\u011funun ve okunmaya devam etti\u011finin alt\u0131n\u0131 \u00e7izer. Bu okumaya g\u00f6re \u201cCumhuriyet, Anadolu\u2019yu i\u015fgal etmi\u015f yabanc\u0131 kuvvetlere ve Sultanl\u0131k\u2013Halifelik sistemine kar\u015f\u0131 verilmi\u015f bir Kurtulu\u015f Sava\u015f\u0131\u2019n\u0131n \u00fcr\u00fcn\u00fc olarak kurulmu\u015ftu\u201d. \u0130kinci okuma ise d\u00f6nemi Kurulu\u015f paradigmas\u0131 i\u00e7inden okumakt\u0131r ve bu okuma, bug\u00fcne kadar hemen hi\u00e7 yap\u0131lmam\u0131\u015f okuma tarz\u0131d\u0131r. Ak\u00e7am\u2019a g\u00f6re, Cumhuriyet ba\u015fta Mustafa Kemal olmak \u00fczere y\u00f6neticilerin bilin\u00e7li bir tercihi ile bir Apartheid rejimi olarak kurulmu\u015ftur. Kurulu\u015f y\u0131llar\u0131n\u0131n kanun ve kararnameleri bunu a\u00e7\u0131k olarak g\u00f6sterir. Ak\u00e7am\u2019\u0131n \u201cCumhuriyetin kurulu\u015funu bir Apartheid rejiminin in\u015fas\u0131 olarak okuyamazsak bug\u00fcnk\u00fc vatanda\u015f e\u015fitsizli\u011fi, adaletsizlikler ve demokrasi ve insan haklar\u0131na ili\u015fkin sorunlar\u0131 anlayamay\u0131z. Mevcut Apartheid\u2019\u0131 anlamazsak demokratik bir toplumu ni\u00e7in kuramad\u0131\u011f\u0131m\u0131z\u0131 da anlayamay\u0131z,\u201d s\u00f6zleri \u00fclkedeki demokrasi ve insan haklar\u0131 sorunlar\u0131n\u0131n anla\u015f\u0131labilmesi i\u00e7in \u00f6nemlidir.<\/p>\n

T\u00fcrkiye\u2019deki sa\u011f ve sol siyas\u0131 partiler ve gruplar\u0131n bir ba\u011f\u0131ms\u0131zl\u0131k\/kurtulu\u015f sava\u015f\u0131 verildi\u011fine dair ayn\u0131 inanca sahip olduklar\u0131n\u0131n \u00f6rneklerini verdikten sonra Alevi\u2019si, S\u00fcnni M\u00fcsl\u00fcman\u2019\u0131, laiki, K\u00fcrd\u2019\u00fc, T\u00fcrk\u2019\u00fc ile t\u00fcm kesimlerin de\u011fi\u015fik kelimelerle ayn\u0131 hik\u00e2yeyi tekrar etmelerinin Apartheid\u2019\u0131n \u00fcst\u00fcn\u00fc \u00f6rtt\u00fc\u011f\u00fcn\u00fc s\u00f6yleyen Ak\u00e7am, \u201cApartheid rejiminin \u0131rk\u00e7\u0131 karakterinin ve bundan kaynak\u00adlanan sorunlar\u0131n anla\u015f\u0131labilmesi ancak ve ancak vatanda\u015f e\u015fitli\u011fi eksenli bir tarih okumas\u0131 ile m\u00fcmk\u00fcnd\u00fcr. \u0130htiyac\u0131m\u0131z olan bug\u00fcnk\u00fc rejimin do\u011fas\u0131n\u0131 daha iyi a\u00e7\u0131klayacak yeni bir ba\u015flang\u0131\u00e7-kurulu\u015f tarihi anlat\u0131m\u0131d\u0131r. Bu da Birinci D\u00fcnya Sava\u015f\u0131\u2019nda ba\u015fta Ermeniler olmak \u00fczere H\u0131ristiyan vatanda\u015flara y\u00f6nelik d\u0131\u015flama politikalar\u0131n\u0131n ve katliamlar\u0131n Kurtulu\u015f Sava\u00ad\u015f\u0131 ve kurulu\u015f y\u0131llar\u0131 hik\u00e2yesine entegre edilmesiyle m\u00fcmk\u00fcn\u00add\u00fcr,\u201d s\u00f6zleriyle g\u00f6zba\u011f\u0131n\u0131n a\u00e7\u0131lmas\u0131na dair anahtar\u0131 payla\u015f\u0131r. S\u00f6zlerinin daha iyi anla\u015f\u0131lmas\u0131 i\u00e7in Kurulu\u015f\u2019ta Apartheid rejiminin oya gibi i\u015flendi\u011fi a\u015famalar\u0131 resmeder.<\/p>\n

Kitapta, m\u00fctareke d\u00f6neminde H\u0131ristiyanlara kar\u015f\u0131 devam eden sald\u0131r\u0131lar Osmanl\u0131 belgelerinden al\u0131nt\u0131larla s\u0131ralan\u0131r. Mucize kabili hayatta kal\u0131p geri d\u00f6nebilen Ermeni ve Rumlar Kuva-y\u0131 Milliye\u2019nin hedefindedir. Baz\u0131 b\u00f6lgelerde sivil halk da bu sald\u0131r\u0131lara kat\u0131lmaktad\u0131r. Ermeni veya Rumla\u00adr\u0131n fidye i\u00e7in da\u011fa kald\u0131r\u0131lmalar\u0131, mal ve m\u00fclklerine el koymak i\u00e7in yap\u0131lan bask\u0131nlar, kad\u0131nlar\u0131n ka\u00e7\u0131r\u0131lmas\u0131 dahil cinsel \u015fiddet, \u00f6l\u00fcm tehditleri veya erkek n\u00fcfusu topluca ka\u00e7\u0131rarak kur\u015funa dizmek g\u00f6zlenen pratikler aras\u0131ndayd\u0131.<\/p>\n

Adalet talepleri ile Milli M\u00fccadele \u00f6nderlerinin H\u0131ristiyanlara y\u00f6nelik \u0130ttihat\u00e7\u0131 politikalarla geri d\u00f6n\u00fc\u015fleri aras\u0131ndaki ba\u011flara i\u015faret eden Ak\u00e7am, kronolojik olarak s\u0131ralad\u0131\u011f\u0131 uygulamalarla Ankara\u2019da, Apartheid\u2019in tohumlar\u0131n\u0131n at\u0131lmas\u0131n\u0131 g\u00f6zler \u00f6n\u00fcne serer. Bu tohumlar daha Meclis a\u00e7\u0131lmadan sa\u00e7\u0131lmaya ba\u015flam\u0131\u015ft\u0131r. \u201cEksik mebuslar\u0131n tamamlanmas\u0131 i\u00e7in yap\u0131lacak se\u00e7imlere Anas\u0131r\u0131 gayri m\u00fcslime \u2026 i\u015ftir\u00e2k ettirilmeyecektir.\u201d Siyasal yasa\u011f\u0131n sonras\u0131nda da s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc biliyoruz. D\u00f6nemin tek partisi CHP\u2019ye \u00fcye olmak i\u00e7in T\u00fcrk olmak \u015fart\u0131 getirilmi\u015ftir \u201cHalk F\u0131rkas\u0131 Nizamnamesi (1923) \u00c7al\u0131\u015fma Belgesinde, Madde 3 – Halk F\u0131rkas\u0131’na her T\u00fcrk ve hari\u00e7ten gelip T\u00fcrk t\u00e2biyet ve hars\u0131n\u0131 kabul eden her fert dahil olabilir\u201d[4]<\/a>\u00a0denilmektedir.<\/p>\n

1934 Trakya\u2019daki Yahudi pogromlar\u0131n\u0131n etkisinin azalt\u0131lmas\u0131 i\u00e7in 1935 se\u00e7imlerinde ilk kez Yahudilerin yan\u0131nda Ermeni ve Rumlar da aday g\u00f6sterilmi\u015f ve se\u00e7ilmi\u015flerdir. CHP\u2019ye \u00fcye olmaya lay\u0131k g\u00f6r\u00fclmeyen bu mebuslara mecliste ba\u011f\u0131ms\u0131z olarak yer verilmi\u015ftir. 1946\u2019da \u00e7ok partili ya\u015fama ge\u00e7ildi\u011finde gayrim\u00fcslim az\u0131nl\u0131klar\u0131n parti \u00fcyeli\u011fine ba\u015fvurmalar\u0131 partide teredd\u00fct yaratm\u0131\u015ft\u0131r. CHP Mardin \u0130l \u0130dare Kurulu\u2019nun Genel Sekreterli\u011fe yazd\u0131\u011f\u0131 2 May\u0131s 1945 g\u00fcnl\u00fc yaz\u0131s\u0131nda \u015f\u00f6yle denmi\u015ftir: \u201c\u0130l \u0130dare kurulumuzca \u00fcye kayd\u0131na: ba\u015flan\u00adm\u0131\u015ft\u0131r. Bu arada b\u00f6lgemizde bulunan azl\u0131klara men\u00adsup kimselerin de partili olmak hevesini g\u00fctt\u00fc\u00adkleri g\u00f6r\u00fclmektedir. Bu gibilerin te\u015fkilat\u0131m\u0131z aras\u0131na al\u0131nmala\u00adr\u0131nda teredd\u00fct etmekteyiz. Konu etraf\u0131ndaki y\u00fcksek d\u00fc\u015f\u00fcnce ve direktifler ile kurulumuzun tenvirine y\u00fcksek m\u00fcsaade\u00adlerini diler sayg\u0131lar\u0131m\u0131 sunar\u0131m.\u201d[5]<\/a>\u00a0Bu s\u00f6zler, o \u00e2na kadar gayrim\u00fcslim az\u0131nl\u0131klar\u0131n parti \u00fcyeli\u011finin s\u00f6z konusu olmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.<\/p>\n

Yeni meclisin ilk i\u015flerinden biri olarak Ermenilere kar\u015f\u0131 i\u015flenen su\u00e7lar\u0131n aff\u0131na ili\u015fkin kanunlar\u0131n \u00e7\u0131kar\u0131lmas\u0131 ve bu su\u00e7lular\u0131 yarg\u0131layacak mahkemelerin ortadan kald\u0131r\u0131lmas\u0131, Ankara h\u00fck\u00fcmetinin H\u0131ristiyanlara y\u00f6nelik izleyece\u011fi politikalar\u0131n ipu\u00e7\u00adlar\u0131n\u0131 vermektedir. Bu aff\u0131n bir gelenek haline gelip g\u00fcn\u00fcm\u00fcze uzanmas\u0131n\u0131 \u00f6rneklerken, ara\u015ft\u0131rmac\u0131lar\u0131 bu konuyu incelemeye \u00e7a\u011f\u0131r\u0131r; gelenek kendi ba\u015f\u0131na ayr\u0131 bir ara\u015ft\u0131rma konusudur.<\/p>\n

H\u0131ristiyanlara kar\u015f\u0131 i\u015flenen su\u00e7lar\u0131n aklayarak i\u015fe ba\u015flamas\u0131n\u0131n yan\u0131nda, 14 Eyl\u00fcl 1920 Kararnamesi\u2019yle 26 Eyl\u00fcl 1915 tarihli Emval-i Metruke Kanunu\u2019nun gelecekteki gasplar\u0131 da kapsayacak yeni h\u00fck\u00fcmlerle tekrar y\u00fcr\u00fcrl\u00fc\u011fe sokulmas\u0131n\u0131, ya\u011fma siyasetiyle ilgili en \u00f6nemli giri\u015fim olarak niteler. \u0130ttihat\u00e7\u0131 politikalara bu geri d\u00f6n\u00fc\u015f en \u00f6nemli H\u0131ristiyan kar\u015f\u0131t\u0131 uygulamalardan biridir.<\/p>\n

Kitap, Apartheid\u2019in kurulu\u015funun \u00f6nemli \u0131rk\u00e7\u0131 ayaklar\u0131ndan biri olarak Tekalif-i Milliye emirleri uygulamas\u0131n\u0131 irdeler. Sonradan \u00f6denmek \u00fczere halktan toplad\u0131\u011f\u0131 para ve mallar\u0131n kar\u015f\u0131l\u0131\u011f\u0131n\u0131n Ermeni ve Rum vatanda\u015flara \u00f6denmeyece\u011fi -bor\u00e7lar\u0131n %75\u2019i Rum ve Ermenilere aittir- gizli oturumda kararla\u015ft\u0131r\u0131l\u0131rm\u0131\u015ft\u0131r. Ak\u00e7am, oturumlardaki tart\u0131\u015fmalar\u0131 payla\u015f\u0131r. Oturum gizli oldu\u011fu i\u00e7in vekiller pervas\u0131zd\u0131r.<\/p>\n

Apartheid\u2019\u0131n ikinci ad\u0131m\u0131 olarak Lozan ve vatanda\u015fl\u0131k haklar\u0131n\u0131n \u00e7i\u011fnenmesini \u00f6rnekleyen Ak\u00e7am, Lozan\u2019\u0131n bu a\u00e7\u0131k h\u00fck\u00fcmlerine ra\u011fmen yeni Cumhuriyet\u2019in d\u0131\u015far\u0131dan tek bir H\u0131ristiyan\u2019\u0131 \u00fclkeye sokmad\u0131\u011f\u0131 ve mallar\u0131 \u00fcze\u00adrindeki haklar\u0131n\u0131 tan\u0131mad\u0131\u011f\u0131n\u0131 ekleyerek temel politikay\u0131 \u00f6zetler. \u201cCumhuriyet rejiminin H\u0131ristiyan vatanda\u015flara y\u00f6nelik po\u00adlitikalar\u0131n\u0131n iki temel aya\u011f\u0131 vard\u0131r: Onlar\u0131n memleketlerinden s\u00fcr\u00fclmesi ve d\u0131\u015far\u0131da olanlar\u0131n \u00fclke i\u00e7ine sokulmamas\u0131. Bu politikalar\u0131 en iyi \u00f6zetleyen, Mustafa Kemal\u2019in 16 Mart 1923 tarihinde Adana esnaf\u0131na yapt\u0131\u011f\u0131 konu\u015fmad\u0131r: \u2018Ermenilerin bu feyizli \u00fclkede hi\u00e7bir hakk\u0131 yoktur. Memleketiniz sizindir, T\u00fcrklerindir.\u2019\u201d<\/p>\n

Di\u011fer bir ad\u0131m olarak 2 Temmuz 1924\u2019te, Seyr\u00fcsefer Talimatnamesi\u2019nin ve sonu\u00e7lar\u0131n\u0131n irdelenmesidir.<\/p>\n

Bu talimatname Apartheid rejiminin in\u015fas\u0131n\u0131n \u00f6nemli basamak\u00adlar\u0131ndan biridir. Talimatnameye g\u00f6re iki t\u00fcr vatanda\u015f vard\u0131, birisi T\u00fcrk tebaas\u0131 M\u00fcsl\u00fcmanlar ve di\u011feri Ermeni, Rum ve Yahudiler. M\u00fcsl\u00fcman T\u00fcrk vatanda\u015flar, yurt d\u0131\u015f\u0131na hangi ne\u00addenlerle ve nas\u0131l \u00e7\u0131km\u0131\u015f olurlarsa olsunlar, serbest\u00e7e geri d\u00f6ne\u00adbileceklerdi. Ermeni, Rum ve Yahudiler ancak Ankara h\u00fck\u00fc\u00admetinden pasaport alm\u0131\u015flarsa geri d\u00f6nebilirlerdi \u2026 H\u00fck\u00fcmet uygulamalar\u0131, H\u0131ristiyan ve Yahudi vatanda\u015fla\u00adr\u0131n sadece d\u0131\u015fardan girmelerine engel olmakla s\u0131n\u0131rl\u0131 de\u011fildi. \u0130\u00e7eridekiler de vatanda\u015fl\u0131ktan at\u0131larak d\u0131\u015far\u0131ya g\u00f6nderildiler. 14 Aral\u0131k 1922 tarihinde, gayrim\u00fcslimlerin memleket haricine \u00e7\u0131kmalar\u0131na s\u0131n\u0131rs\u0131z izin veren bir kanun \u00e7\u0131kart\u0131ld\u0131. \u00c7\u0131kmak isteyenlere tek y\u00f6nl\u00fc, sadece \u00e7\u0131k\u0131\u015fa yarayan Pasaportlar verilerek geri d\u00f6nmelerinin \u00f6n\u00fcne ge\u00e7ildi. Pasaportlara \u00f6zel olarak geri d\u00f6n\u00fc\u015f\u00fc yok ibaresi konuldu.<\/p><\/blockquote>\n

Ak\u00e7am, Apartheid\u2019i per\u00e7inleyen bir\u00e7ok kanun ve kararnameleri s\u0131ralar, bunlar\u0131n kanunla\u015fmas\u0131 s\u0131ras\u0131ndaki meclis tart\u0131\u015fmalar\u0131ndan \u00f6rnekler vererek, Apartheid\u2019in kurumla\u015fmas\u0131nda Meclis\u2019in a\u00e7\u0131k deste\u011fini g\u00f6sterir.<\/p>\n

Seyahat yasaklar\u0131 H\u0131ristiyanlar i\u00e7in bir ba\u015fka handikapt\u0131r ve yeni Meclis\u2019in ald\u0131\u011f\u0131 ilk kararlar aras\u0131nda yer al\u0131r. 1927\u2019de bu yasa\u011fa Yahudiler de dahil edilmi\u015ftir. Ak\u00e7am, seyahat yasaklar\u0131n\u0131n asker\u00ee yasak b\u00f6lge kanununa g\u00f6re uyguland\u0131\u011f\u0131n\u0131 belirterek devletin kendi vatanda\u015f\u0131n\u0131 yabanc\u0131 olarak niteledi\u011finin alt\u0131n\u0131 \u00e7izer. H\u0131ristiyan ve Yahudilerle iki bakanl\u0131k ilgilenmektedir: G\u00fcvenlik y\u00f6n\u00fcnden \u0130\u00e7i\u015fleri, \u201cyabanc\u0131\u201d say\u0131ld\u0131klar\u0131ndan D\u0131\u015fi\u015fleri. Zaten 1940\u2019lara kadar \u201cecanip\u201d defterine kaydedilmi\u015flerdir. Seyahat yasaklar\u0131n\u0131n kald\u0131r\u0131lmas\u0131 Serbest Cumhuriyet F\u0131rkas\u0131\u2019n\u0131n se\u00e7im vaatlerinden biridir.[6]<\/a><\/p>\n

K\u0131rsal alanlardaki Ermeniler topraklar\u0131ndan s\u00f6k\u00fcl\u00fcp yurtd\u0131\u015f\u0131na s\u00fcr\u00fclm\u00fc\u015f ya da \u0130stanbul veya kasaba ve kentlerde toplanmaya zorlanm\u0131\u015flard\u0131r. Kasaba ve \u015fehirlere s\u00fcr\u00fclen Ermeniler sonras\u0131nda buralardan da s\u00f6k\u00fcleceklerdir.<\/p>\n

Zorla s\u00fcr\u00fclen Ermenilerin mal varl\u0131klar\u0131na, var oldu\u011fu iddia edilen vergi bor\u00e7lar\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olarak k\u00e2\u011f\u0131t imzalat\u0131lmak suretiyle el konuldu. B\u00f6lgenin Ermeni n\u00fcfusundan tamamen ar\u0131nd\u0131r\u0131lmas\u0131nda Sasun b\u00f6lgesi \u00f6nemli bir \u00f6rnek te\u015fkil eder. 1914-1927 aras\u0131n\u00addaki d\u00f6neminde, Sasun y\u00f6resinin Ermeni n\u00fcfusu %46\u2019dan %1,5\u2019a gerilemi\u015fti. Kalan n\u00fcfus da, resmi rakamlara g\u00f6re 834 ki\u015finin \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc 1936-39 operasyonlar\u0131 sonucunda orta\u00addan kald\u0131r\u0131ld\u0131.<\/p><\/blockquote>\n

Vatanda\u015flar\u0131 \u0131rk esas\u0131na g\u00f6re fi\u015flemek \u00e7al\u0131\u015fman\u0131n bir ba\u015fka konusudur. Sadece H\u0131ristiyan ve Yahudiler fi\u015flenmez, d\u00f6nmeler, K\u00fcrtler ve di\u011ferleri de fi\u015flenmi\u015f ve izlemi\u015ftir. Gizli veri toplama ile ilgili emirler Ermenilerin mal varl\u0131klar\u0131n\u0131n izlenmesine kadar varm\u0131\u015ft\u0131r. Bunlar \u0131rk\u00e7\u0131 ideolojinin varl\u0131\u011f\u0131n\u0131n ve rejimin Apartheid karakterinin a\u00e7\u0131k g\u00f6stergesidir.<\/p>\n

Rejimin ideologlar\u0131n\u0131n bunlar\u0131 \u00f6v\u00fcnerek anlatmalar\u0131n\u0131 \u00f6rnekler. Cumhuriyet\u2019in erken y\u0131llar\u0131n\u0131n adalet bakan\u0131 Mahmut Esat Bozkurt, Eyl\u00fcl 1930\u2019da Ermeni ve Rumlardan M\u00fcsl\u00fcmanlara servet aktar\u0131m\u0131n\u0131n Cumhuriyet Halk Partisi\u2019nin ana politi\u00adkas\u0131 oldu\u011funu b\u00fcy\u00fck bir gururla ilan eder.<\/p>\n

Bakana ait \u015fu uzun al\u0131nt\u0131, Cumhuriyet d\u00f6neminde servetin el de\u011fi\u015ftirmesinin \u00f6zet hik\u00e2yesi gibidir.<\/p>\n

D\u00fcne kadar vapurlarda, \u015fimendiferlerde memleketimizin b\u00fct\u00fcn ticar\u00ee ve mal\u00ee m\u00fcesseselerinde kimler \u00e7al\u0131\u015f\u0131yordu ve bunlar kimlerin ellerinde bulunuyordu? T\u00fcrk olmayanlar\u0131n de\u011fil mi? Bug\u00fcn kimin ellerindedir? T\u00fcrklerin! B\u00fct\u00fcn bunlar Cumhuriyet Halk F\u0131rkas\u0131n\u0131n siyasetinin mahsul\u00fcd\u00fcr. Ba\u011flar bah\u00e7eler, hatta da\u011flar, ovalar, mal m\u00fclk memleketin iktisadiyat\u0131 T\u00fcrk olmayanlar\u0131n elinde de\u011fil miydi? Bug\u00fcn b\u00fct\u00fcn bunlar T\u00fcrklerin ellerine ge\u00e7ti. Bu da Cumhuriyet Halk F\u0131rkas\u0131n\u0131n siyasetinin semeresidir. D\u00fcne kadar yaban\u00adc\u0131lar\u0131n yan\u0131nda amelelik yapan binlerce T\u00fcrk\u2019\u00fcn ba\u011f bah\u00e7e m\u00fclk sahibi oldu\u011funu g\u00f6r\u00fcyoruz.<\/p><\/blockquote>\n

Ak\u00e7am, \u00e7al\u0131\u015fmas\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm\u00fcnde \u00f6nceki b\u00f6l\u00fcmlerde ifade edilenlerin \u0131\u015f\u0131\u011f\u0131nda Apartheid\u2019e kar\u015f\u0131 e\u015fitlik aray\u0131\u015f\u0131 perspektifinde 1925 \u015eeyh Sait \u0130syan\u0131\u2019n\u0131 de\u011ferlendirerek \u00f6nceki \u00e7al\u0131\u015fmalar\u0131n k\u0131s\u0131rl\u0131\u011f\u0131na i\u015faret eder:<\/p>\n

D\u00f6nemi sadece belli bir etnik-dini grubun tarihi olarak ele alan ve anlatan bir anlay\u0131\u015f\u0131n kurulu\u015f d\u00f6nemi olaylar\u0131n\u0131 kavramas\u0131 \u00e7ok zordur. Yap\u0131lan \u00e7a\u00adl\u0131\u015fmalar daha \u00e7ok d\u00f6nemi ya\u015fayan her etnik-dini grubun T\u00fcrk devletiyle ya\u015fad\u0131\u011f\u0131 \u00f6zel sorunlar\u0131 ele almas\u0131 ya da T\u00fcrk \u00e7o\u011fun\u00adlu\u011fun kendi \u201cba\u015far\u0131 hik\u00e2yesini\u201d anlatmas\u0131 bi\u00e7iminde oldu. Bu nedenle, biri di\u011ferinden haberi olmayan, bir nevi kompartmanlara b\u00f6l\u00fcnm\u00fc\u015f bir tarih literat\u00fcr\u00fc ortaya \u00e7\u0131kt\u0131. D\u00f6nemi sadece belli bir etnik-dini grubun tarihi olarak ele alan ve anlatan bir anlay\u0131\u015f\u0131n kurulu\u015f d\u00f6nemi olaylar\u0131n\u0131 kavramas\u0131 \u00e7ok zordur.<\/p><\/blockquote>\n

\u015eeyh Sait \u0130syan\u0131\u2019na destek veren S\u00fcryani ve Ermenilerin, destek i\u00e7in asker\u00ee haz\u0131rl\u0131klar yapan Ethem Bey\u2019e, Alevi deste\u011fi i\u00e7in giri\u015fimlerde bulunan Hasan Hayri ve haz\u0131rl\u0131klar yapan Alevilere dair belge ve bilgiler tam anlam\u0131yla ezber bozan pasajlard\u0131r. \u0130syana kat\u0131ld\u0131\u011f\u0131 gerek\u00e7esiyle idam edilen H\u0131ristiyanlar\u0131n ilk kez okuyucularla bulu\u015fmas\u0131n\u0131n, yapbozun eksik par\u00e7as\u0131n\u0131n yerle\u015ftirilmesi yan\u0131nda, isyan\u0131n irticai ve ulusalc\u0131 hik\u00e2yesini ola\u011fan\u00fcst\u00fc bir derecede sarst\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz.<\/p>\n

Ak\u00e7am, isyan\u0131 ulusal ve din\u00ee eksende okumak yerine, \u00f6zg\u00fcrl\u00fck ve e\u015fitlik ekseninde okunmay\u0131 g\u00f6zba\u011f\u0131n\u0131 \u00e7\u0131karman\u0131n anahtar\u0131 olarak \u00f6nerir. S\u00fcryani Malak Bar\u015fom, Ermeni Mehmet Emin, Alevi Hasan Hayri\u2019nin \u015eeyh Sait ile ayn\u0131 kaderi payla\u015fmalar\u0131n\u0131 \u00f6zg\u00fcrl\u00fck ve e\u015fitlik r\u00fcyas\u0131 i\u00e7inden okumay\u0131 \u00f6nerir. Sorunun ortaya konulu\u015fu, \u00e7\u00f6z\u00fcm \u00f6nerisi ve bunlar\u0131 destekleyen \u00f6rnek olay\u0131 ile Taner Ak\u00e7am\u2019\u0131n cesaretli ve kapsaml\u0131 ara\u015ft\u0131rmas\u0131n\u0131n akademisyen ve resm\u00ee tarih anlat\u0131c\u0131lar\u0131n\u0131n \u00f6n\u00fcne sindirilmesi zor, ezber bozan bir y\u00fcz y\u0131l ele\u015ftirisi olarak zor bir metin koymu\u015f oldu\u011funu s\u00f6yleyebiliriz.<\/p>\n

\n

[1]<\/a>\u00a0Taner Ak\u00e7am,\u00a0Y\u00fcz Y\u0131ll\u0131k Apartheid: 1918-1923 T\u00fcrkiyesi – Ba\u011f\u0131ms\u0131zl\u0131k ve Apartheid Rejiminin \u0130n\u015fas\u0131, Aras Y. 2023.<\/em><\/p>\n

[2]<\/a>\u00a0https:\/\/www5.tbmm.gov.tr\/tutanaklar\/TUTANAK\/GZC\/d01\/CILT03\/gcz01003091.pdf<\/a>, s. 732.<\/em><\/p>\n

[3]<\/a>\u00a0R\u0131za Nur,\u00a0Hayat ve Hat\u0131rat\u0131m II, \u0130\u015faret Y., 1992, s. 264.<\/em><\/p>\n

[4]<\/a>\u00a0Zafer Toprak, \u201cRadikal Sosyalist \u2018Enternasyonal\u2019 ve Cumhuriyet Halk F\u0131rkas\u0131 1927 Kongresi\u201d,\u00a0Toplumsal Tarih, say\u0131 106, Ekim 2002, s. 42-49.<\/em><\/p>\n

[5]<\/a>\u00a0BCA 490 178 710 01 belgesi ar\u015fivden geri \u00e7ekilmi\u015ftir.<\/em><\/p>\n

[6]<\/a>\u00a0Milliyet, 19 A\u011fustos 1930,\u00a0https:\/\/www.gastearsivi.com\/gazete\/milliyet\/1930-08-19\/3<\/a><\/em><\/p>\n

https:\/\/birikimdergisi.com\/guncel\/11604\/yuz-yillik-apartheid?fbclid=IwAR05f4O5ebxU1qYCfsZeAaozSmyjnK9wV24iKH4PijMVa15teyVgKuzzR0E\u00a0<\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Sait \u00c7etino\u011flu T\u00fcrkiye\u2019de tarih yok, sab\u0131ka kayd\u0131 var. Neoklis Sarris   Sessizlik anlaml\u0131d\u0131r. T\u00fcrkl\u00fck, milliyet\u00e7ilik ve \u0131rk\u00e7\u0131l\u0131k \u00fczerine \u00e7al\u0131\u015fanlar\u0131n ve yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n say\u0131s\u0131n\u0131n fazlal\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda bu suskunlu\u011fun sorgulanmas\u0131 gerekir. Bu \u00fcretken toplulu\u011fun rejimin bu niteli\u011fini atlamalar\u0131 veya gizlemelerinin verdi\u011fi hicab\u0131n ve ezikli\u011fin s\u00f6z konusu olup olmad\u0131\u011f\u0131 sorusunu sorman\u0131n yeri oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Bu bak\u0131mdan Taner Ak\u00e7am\u2019\u0131n […]<\/p>\n","protected":false},"author":7,"featured_media":77645,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,54,70],"tags":[],"class_list":["post-77643","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-kitaplar-elestiriler","category-makaleler"],"yoast_head":"\nY\u00fcz Y\u0131ll\u0131k Apartheid - 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=77643\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Y\u00fcz Y\u0131ll\u0131k Apartheid - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"Sait \u00c7etino\u011flu T\u00fcrkiye\u2019de tarih yok, sab\u0131ka kayd\u0131 var. Neoklis Sarris   Sessizlik anlaml\u0131d\u0131r. T\u00fcrkl\u00fck, milliyet\u00e7ilik ve \u0131rk\u00e7\u0131l\u0131k \u00fczerine \u00e7al\u0131\u015fanlar\u0131n ve yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n say\u0131s\u0131n\u0131n fazlal\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda bu suskunlu\u011fun sorgulanmas\u0131 gerekir. Bu \u00fcretken toplulu\u011fun rejimin bu niteli\u011fini atlamalar\u0131 veya gizlemelerinin verdi\u011fi hicab\u0131n ve ezikli\u011fin s\u00f6z konusu olup olmad\u0131\u011f\u0131 sorusunu sorman\u0131n yeri oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. 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