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Nevzat Onaran<\/a><\/strong><\/p>\n Atat\u00fcrk\u2019\u00fc \u2018yan\u0131lmaz\u2019 ve \u2018asr\u0131n devlet adam\u0131\u2019 gibi nitelendiren \u00e7al\u0131\u015fmalar\u0131 ele\u015ftiren ve \u201cAtat\u00fcrk\u2019\u00fc tarihselle\u015ftirmek\u201d amac\u0131nda oldu\u011funu belirten \u015e\u00fckr\u00fc Hanio\u011flu, T\u00fcrk devletinin iki kurucu unsuru olan milleten T\u00fcrk\u2019ten ve dinen S\u00fcnni \u0130slam\u2019dan gayr\u0131s\u0131n\u0131 \u2018T\u00fcrkle\u015ftirmek ve S\u00fcnnile\u015ftirmek\u2019 politi\u011fini, \u00e7al\u0131\u015fma plan\u0131 d\u0131\u015f\u0131nda b\u0131rakmakla, \u201cT\u00fcrkl\u00fck merkezli bir resm\u00ee ideolojinin\u201d barikat\u0131n\u0131 a\u015famam\u0131\u015ft\u0131r.<\/strong><\/em><\/p>\n M. \u015e\u00fckr\u00fc Hanio\u011flu\u2019nun yeni kitab\u0131;\u00a0Atat\u00fcrk<\/em>.<\/p>\n Alt ba\u015fl\u0131\u011f\u0131:\u00a0Entelekt\u00fcel Biyografi<\/em>.<\/p>\n Ge\u00e7en y\u0131l yay\u0131mland\u0131.<\/p>\n Kitapla ilgili okudu\u011fum ilk yaz\u0131\u00a0Ayhan Aktar<\/a>\u2019\u0131nd\u0131.<\/p>\n Kitap, 1024 sayfa; metin 874 sayfa, kaynak\u00e7a 81 sayfa, kalan sayfalar dizin. Kitab\u0131n 7 Mart 2017 tarihli \u0130ngilizce bask\u0131s\u0131 da 304 sayfad\u0131r.<\/p>\n Kapsaml\u0131 \u00e7al\u0131\u015fma i\u00e7in M. \u015e\u00fckr\u00fc Hanio\u011flu hocam\u0131z\u0131n eme\u011fine sa\u011fl\u0131k.<\/p>\n Kitap, 2011\u2019de \u0130ngilizce bas\u0131lan kitab\u0131n T\u00fcrk\u00e7e bask\u0131s\u0131 i\u00e7in yeniden yap\u0131lan \u00e7al\u0131\u015fmad\u0131r.<\/p>\n \u2018\u00d6ns\u00f6z\u2019de belirtiliyor ki, 2011\u2019deki \u0130ngilizce bask\u0131s\u0131, Almanca, \u00c7ince, Japonca, Fars\u00e7a, Frans\u0131zca ve Ukraynaca\u2019ya \u00e7evrilmi\u015f.<\/p>\n B\u00f6ylesine ilgi \u00e7ok g\u00fczeldir.<\/p>\n Bu \u00fclkelerin okurlar\u0131, kitapta, maalesef bug\u00fcn\u00fcn T\u00fcrkiye\u2019siyle ilgili (Ermeni, K\u00fcrt, Dersim, Alevi-K\u0131z\u0131lba\u015f meseleleri gibi Atat\u00fcrk d\u00f6nemine ait) tart\u0131\u015fma konular\u0131 hakk\u0131nda bilgilenmeyecektir; \u00e7\u00fcnk\u00fc yok say\u0131lm\u0131\u015ft\u0131r.<\/p>\n Ve kitab\u0131n T\u00fcrkiye\u2019deki okuru i\u00e7in de ayn\u0131 durum ge\u00e7erlidir.<\/p>\n Bug\u00fcn demokratikle\u015fme, huzur vesaire tart\u0131\u015fmas\u0131nda, k\u0131saca \u201ccan ve mal g\u00fcvenli\u011fi\u201dnde konu d\u00f6n\u00fcp, dola\u015f\u0131p K\u00fcrt meselesine gelmiyor mu? Nas\u0131l b\u00f6ylesi bir konuyu\/sorunu g\u00f6rmezden gelebiliriz?<\/p>\n T\u00fcrkiye\u2019de ar\u015fiv meselesinin ne denli sorunlu oldu\u011funu, \u015e\u00fckr\u00fc Hanio\u011flu\u2019nun payla\u015f\u0131m\u0131 da a\u00e7\u0131klay\u0131c\u0131d\u0131r:<\/p>\n \u201cCumhurba\u015fkanl\u0131\u011f\u0131 Ar\u015fivi y\u00f6neticisi Muhammet Safi, \u2018zor konular\u2019 oldu\u011funu belirterek, kataloglar\u0131 ara\u015ft\u0131rmac\u0131lara kapal\u0131 koleksiyonun tamam\u0131n\u0131 g\u00f6rmeme izin vermesine kar\u015f\u0131l\u0131k, sak\u0131nca yaratmayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc vesikalar\u0131 kullan\u0131m\u0131ma sundu\u201d (s. xx\u0131v).<\/p>\n B\u00f6yle bir \u00e7al\u0131\u015fma yapman\u0131n gerek\u00e7esi \u015fudur: \u201cAtat\u00fcrk\u2019\u00fc tarihselle\u015ftirmektir<\/strong>\u201d (s. 3, 8-10, 874, ab\u00e7).<\/p>\n \u015e\u00fckr\u00fc Hanio\u011flu, kitapta, Atat\u00fcrk hakk\u0131nda \u201cmucize\u201d veya \u201ce\u015fsiz\u201d benzeri nitelemelere dayan\u0131larak yap\u0131lan \u201ckutsamay\u0131\u201d bir kenara b\u0131rakt\u0131\u011f\u0131n\u0131 (s. 5-7, 19), Atat\u00fcrk\u2019\u00fcn d\u00fc\u015f\u00fcncesinin tarihi ba\u011flam\u0131nda de\u011ferlendirilece\u011fini (s. 3) ve \u00e7al\u0131\u015fman\u0131n \u201ckapsay\u0131c\u0131 bir biyografi\u201d olmad\u0131\u011f\u0131n\u0131 (s. 20) ifade etmi\u015ftir.<\/p>\n Kitap, biyografi de\u011fil, alt ba\u015fl\u0131kta da belirtildi\u011fi gibi \u2018Entelekt\u00fcel Biyografi\u2019dir.<\/p>\n \u00c7al\u0131\u015fman\u0131n kapsam\u0131 \u015f\u00f6yle belirtilmi\u015ftir:\u00a0\u201cAtat\u00fcrk\u2019\u00fcn entelekt\u00fcel ilgi alan\u0131 ve yorumlar\u0131 \u00fczerinden\u00a0Osmanl\u0131 \u0130mparatorlu\u011fu\u2019ndan T\u00fcrkiye Cumhuriyeti\u2019ne ge\u00e7i\u015f s\u00fcrecinin<\/strong>\u00a0tahlil edilmesi ve bunun, \u2018kopu\u015f\u2019tan ziyade \u2018devaml\u0131l\u0131k\u2019\u0131 ortaya koydu\u011funun g\u00f6sterilmesinde gayret edilecektir\u201d (s. 19, alt\u0131n\u0131 ben \u00e7izdim: ab\u00e7).<\/p>\n Benzer ifade, ileriki sayfalarda da vurgulanm\u0131\u015ft\u0131r.<\/p>\n \u0130ki sava\u015f aras\u0131nda, \u201cOsmanl\u0131 \u0130mparatorlu\u011fu\u2019ndan T\u00fcrkiye Cumhuriyeti\u2019ne ge\u00e7i\u015fi kapsayan \u00f6zg\u00fcn; sosyal, entelekt\u00fcel ve siyasi geli\u015fmelerin de\u011ferlendirilmesini zorunlu k\u0131lm\u0131\u015ft\u0131r\u201d (s. 867).<\/p>\n Kitab\u0131n kapsam\u0131 netle\u015ftirilmi\u015f, ama anl\u0131yoruz ki, planda ikinci bir netle\u015ftirme daha yap\u0131lm\u0131\u015ft\u0131r. Kan\u0131mca Atat\u00fcrk\u2019\u00fcn kimli\u011fini ve\u00a0Cumhuriyet\u2019in \u2018mill\u00ee ve din\u00ee\u2019 karakterini<\/strong>\u00a0belirleyen politi\u011fin \u2018in\u015fas\u0131 ve icraat\u0131\u2019 ay\u0131klanm\u0131\u015ft\u0131r; \u2018T\u00fcrkle\u015ftirme ve S\u00fcnnile\u015ftirme\u2019 politi\u011fi es ge\u00e7ilmi\u015ftir.<\/p>\n Milleten T\u00fcrk ve dinen S\u00fcnni \u0130slam olmayan milyonlarca vatanda\u015f Ermeni\u2019ye, Rum\u2019a, S\u00fcryani\u2019ye, K\u00fcrt\u2019e, Dersimli\u2019ye, Alevi-K\u0131z\u0131lba\u015f\u2019a yap\u0131lanlar\u0131 (ve halen de devam ediliyorken), nas\u0131l g\u00f6rmezden gelebiliriz?<\/p>\n Hocam\u0131z\u0131n, alfabenin de\u011fi\u015ftirilmesinde, T\u00fcrk Tarih Tezi\u2019nin belirlenmesinde ve yaz\u0131m\u0131nda veya bir ba\u015fka meseleyle ilgili kapsaml\u0131 ara\u015ft\u0131rmas\u0131n\u0131n benzerini, vurgulad\u0131\u011f\u0131m \u2018T\u00fcrkle\u015ftirme ve S\u00fcnnile\u015ftirme\u2019 konular\u0131nda da okumak isterdim.<\/p>\n Benzer, \u2018yok sayma\u2019, Cumhuriyet\u2019in\u00a0100. Y\u0131l\u0131<\/a>\u00a0kapsam\u0131nda yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n da sorunuydu. Bu, bug\u00fcn\u00fcn demokratikle\u015fme meselesinin ge\u00e7mi\u015fini \u00f6\u011frenmek\/anlamak a\u00e7\u0131s\u0131ndan metodolojik bir hatad\u0131r.<\/p>\n Oysa o kadar yak\u0131c\u0131 ya\u015f\u0131yoruz ki; ne \u2018can ve mal g\u00fcveli\u011fimiz\u2019 vard\u0131r ne de \u2018e\u015fit TC vatanda\u015f\u0131y\u0131z\u2019 diyebiliyoruz.<\/p>\n Derdimi anla\u015f\u0131l\u0131r k\u0131laca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm bir \u00f6rnek; 18 Aral\u0131k 2023\u2019te TBMM\u2019de\u00a0DEM Parti Mardin Milletvekili George Aslan\u2019\u0131n<\/strong>, ba\u015fkandan izin alarak anadilinde S\u00fcryanice noel kutlamas\u0131, tutana\u011fa \u201c\u2026\u201d( * ) olarak yaz\u0131ld\u0131 (a\u00e7\u0131klamas\u0131: (*) \u201cBu b\u00f6l\u00fcmlerde hatip taraf\u0131ndan T\u00fcrk\u00e7e olmayan kelimeler ifade edildi\u201d) ve hatip laf\u0131n\u0131 bitiremeden fa\u015fist g\u00fcruh aya\u011fa kalkt\u0131. Mebus George Aslan, \u201cBak\u0131n, biz ba\u015fka bir gezegenden buraya gelmedik, biz buran\u0131n yerle\u015fik halklar\u0131y\u0131z\u201d dedi, ama dinleyen olmad\u0131.[1]<\/strong><\/p>\n Elbette Milletvekili George Aslan\u2019\u0131n ya\u015fad\u0131\u011f\u0131 \u2018sonu\u00e7\u2019u anlamam\u0131z ve demokratikle\u015fmek i\u00e7in evveliyat\u0131 tart\u0131\u015fmam\u0131z, bug\u00fcn i\u00e7in \u2018hay\u0131rl\u0131\u2019 olmaz m\u0131yd\u0131?<\/p>\n Kitapla ilgili \u015e\u00fckr\u00fc Hanio\u011flu\u2019yla yap\u0131lan bir\u00e7ok s\u00f6yle\u015fide ve izledi\u011fim bir videoda da plan d\u0131\u015f\u0131 b\u0131rak\u0131lan konular g\u00fcndeme getirilmedi. Okudu\u011fum kadar\u0131yla Ayhan Aktar\u2019\u0131n ve\u00a0Taner<\/a>\u00a0Ak\u00e7am<\/a>\u2019\u0131n yaz\u0131lar\u0131nda, \u00e7al\u0131\u015fman\u0131n \u00f6neminin vurgulanmas\u0131n\u0131n yan\u0131 s\u0131ra \u015fu konular da olmal\u0131yd\u0131 \u00f6nermesi yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n Konusu Mustafa Kemal olan kitap 11 b\u00f6l\u00fcmden olu\u015fuyor. Her b\u00f6l\u00fcmde, \u00f6znenin konumuyla\/rol\u00fcyle birlikte, belli alanlarda onu var eden ideolojik-politik k\u00fclt\u00fcrel ak\u0131\u015f\u0131n\u0131n devaml\u0131l\u0131\u011f\u0131n\u0131 okuyoruz.<\/p>\n \u00d6zellikle \u201c\u0130\u00e7selle\u015ftirilmi\u015f \u0130nk\u0131l\u00e2p\u00e7\u0131 Oryantalizm\u201d (10. B\u00f6l\u00fcm) ve \u201cYeni Patrimonyalizm\u201d (11. B\u00f6l\u00fcm) \u00f6zelinde tart\u0131\u015fman\u0131n derinle\u015fmesini umuyorum.<\/p>\n Kitab\u0131n \u00f6znesi hakk\u0131nda yap\u0131lan tan\u0131mlamalar dikkat \u00e7ekicidir: \u201cYeni T\u00fcrkiye\u2019nin lideri\u201d (s. 436, 454, 483, 491, 497, 499, 503, 505, 511, 524, 525, 536, 655), \u201cYeni T\u00fcrkiye\u2019nin mimar\u0131\u201d (s. 356, 441, 485, 505), \u201cCumhuriyet kurucusu\u201d (s. 497, 518, 519, 665, 747, 763, 831, 833, 851, 859), \u201cKurucu lider\u201d (s. 747, 751, 754) ve \u201cDevlet kurucusu\u201d (s. 867) gibi.<\/p>\n Fiille ilgili yap\u0131lan tan\u0131mlama da \u00f6nemliydi: \u201cMillet in\u015fa etmek\u201d (s. 518, 525, 655, 754, 759, 784, 791, 841, 859, 860), \u201cMedenile\u015ftirme program\u0131\u201d (s. 754, 755, 871), \u201cYeni bir devlet kurmak\u201d (s. 518, 754) ve \u201cSosyal Darwinist m\u00fccadele\u201d (s. 407, 668) gibi.<\/p>\n Mustafa Kemal\u2019in, \u201cYeni T\u00fcrkiye\u2019nin lideri\u201d veya \u201cYeni T\u00fcrkiye\u2019nin mimar\u0131\u201d ya da \u201cCumhuriyet kurucusu\u201d olarak k\u00fclt\u00fcrel birikimi ve prati\u011finin, 11 b\u00f6l\u00fcmde say\u0131lanlardan ibaret olmad\u0131\u011f\u0131 bilinmez de\u011fildir.<\/p>\n \u2018Yeni T\u00fcrkiye\u2019 veya \u2018millet in\u015fa\u2019 plan\u0131na g\u00f6re, \u2018kurucu\u2019 da \u2018\u00f6teki\u2019 de biliniyordu; tarih ortadad\u0131r. \u2018Kurucu, milleten T\u00fcrk ve dinen S\u00fcnni \u0130slam<\/strong>\u2019d\u0131. \u2018\u00d6teki\u2019ye yani \u2018T\u00fcrk ve S\u00fcnni \u0130slam olmayan\u2019lara neler yap\u0131ld\u0131\u011f\u0131\/ya\u015fat\u0131ld\u0131\u011f\u0131 herkesin bildi\u011fi \u2018s\u0131r\u2019d\u0131r.<\/p>\n \u0130smi an\u0131lan Ermenilerdir; \u201cOsmanl\u0131 Ermenilerinin ya\u015fad\u0131\u011f\u0131 trajedi<\/strong>\u201d (s. 268, ab\u00e7) denilmi\u015ftir, bu kadar.<\/p>\n 1914-1922 d\u00f6neminde Osmanl\u0131-T\u00fcrkiye vatanda\u015f\u0131 H\u0131ristiyan milletlerden en iyimser tahminle 2,5 milyon ki\u015fi, on binlerce m\u00fclk\u00fcyle tasfiye edilmi\u015ftir.[2]<\/a>M\u00fclkler \u00f6zelinde yap\u0131lan devletle\u015ftirmeydi<\/strong>; \u00e7\u00fcnk\u00fc 15 Nisan 1923 tarihi[3]<\/a><\/strong>itibariyle \u201csahibi ba\u015f\u0131nda olmayan her m\u00fclk, devletindi.\u201d Emv\u00e2l-i metr\u00fbke kapsam\u0131 1915\u2019e k\u0131yasla geni\u015fletilmi\u015ftir; 1923\u2019te, 1915\u2019teki \u201cnakledilenin\u201d yerini \u201csahibi ba\u015f\u0131nda olmayan\u201d alm\u0131\u015ft\u0131r.<\/p>\n Yak\u0131lan \u0130zmir\u2019de[4]<\/a>\u00a0Harp Ganimet Komisyonu[5]<\/a>\u00a0<\/strong>bile kurulmu\u015ftur.<\/p>\n \u0130zmir\u2019e girildikten 10 g\u00fcn sonra da H\u0131ristiyanlar, \u201cKurtar\u0131lan Garb\u2019da<\/strong>\u201d sahile kovalanmaya devam edilmi\u015ftir.[6]<\/a><\/strong>\u00a0Bunun i\u00e7in 1,2 milyon Rum m\u00fcbadilin, b\u00fcy\u00fck k\u0131sm\u0131 daha \u00f6nce \u00fclkeden kovaland\u0131\u011f\u0131\/g\u00f6nderildi\u011fi i\u00e7in, ancak 112 bininin antla\u015fma sonras\u0131 T\u00fcrkiye\u2019den gitmesi[7]<\/a>\u00a0<\/strong>yeterince a\u00e7\u0131klay\u0131c\u0131d\u0131r!<\/p>\n \u00d6ncesinde, cephe sava\u015f\u0131 yap\u0131lmayan G\u00fcney Cephesi\u2019nde Adana-Antep hatt\u0131nda vatanda\u015flar,\u00a0gayrinizami\u00a0<\/strong>harbin[8]<\/a><\/strong>\u00a0ard\u0131ndan kovalanm\u0131\u015ft\u0131r. 20 Ekim 1921\u2019de i\u015fgalci Fransa ile antla\u015fma[9]<\/a><\/strong>\u00a0\u00a0imzaland\u0131\u011f\u0131nda, \u201cgenel af\u201d (madde 5) ilan edilmedi\u011fi ve g\u00fcvence verilmedi\u011fi i\u00e7in 25[10]<\/a><\/strong>-30[11]<\/a><\/strong>\u00a0bin Ermeni vatanda\u015f, Suriye ve Beyrut\u2019a gitmek zorunda kalm\u0131\u015ft\u0131r.<\/p>\n \u015e\u00fckr\u00fc Hanio\u011flu askeri zaferden sonra, 1922 sonbahar\u0131nda,\u00a0\u201cnispeten homojenle\u015fen toplum\u201d<\/strong>\u00a0(s.525) tespitiyle, asl\u0131nda neler yap\u0131ld\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir.<\/p>\n Mustafa Kemal\u2019in \u201chomojenle\u015fme\u201dyle ilgili ara\u015ft\u0131rmas\u0131n\u0131n, beyanlar\u0131n\u0131n ve prati\u011finin, kitapta olmamas\u0131, ciddi bir eksikliktir.<\/p>\n Hat\u0131rlanansa, 1922\u2019de haz\u0131rlanan\u00a0Pontus Meselesi<\/em>\u00a0kitab\u0131 ve Mustafa Kemal\u2019in Adana\u2019daki konu\u015fmas\u0131d\u0131r (s. 526-8).\u00a0Pontus Meselesi<\/em>\u00a0kitab\u0131n\u0131[12]<\/a><\/strong>\u00a0Ahmet A\u011fao\u011flu\u2019nun yazd\u0131\u011f\u0131n\u0131 \u00f6\u011freniyoruz. Kitaptan ezelden beri \u201cAnadolu\u2019da T\u00fcrk \u0131rk\u0131 vard\u0131r\u201d aktar\u0131l\u0131rken, Mustafa Kemal\u2019in 16 Mart 1923\u2019te Adana esnaflar\u0131yla konu\u015fmas\u0131nda (aynen aktar\u0131yorum), \u201cMemleket sizindir, T\u00fcrklerindir.\u00a0Bu memleket tarihte T\u00fcrkt\u00fc, o halde T\u00fcrkt\u00fcr ve ebediyen T\u00fcrk olarak ya\u015fayacakt\u0131r<\/strong>\u00a0[\u2026] Ermeniler vesairenin burada hi\u00e7bir hakk\u0131 yoktur\u201d k\u0131sm\u0131 g\u00f6rmezden gelinmi\u015ftir.[13]<\/a><\/strong>\u00a0Taner Ak\u00e7am<\/a>, Mustafa Kemal\u2019in Adana konu\u015fmas\u0131n\u0131 detayl\u0131 yazm\u0131\u015ft\u0131r.<\/p>\n \u2018<\/strong>Homojenle\u015ftirmek\u2019 i\u00e7in \u00e7eteler de seferber edilmi\u015ftir. Bilineni Topal Osman\u2019d\u0131r. Hatta 45-50 T\u00fcrk askeri \u00f6ld\u00fcren Katil \u0130lyas \u00c7etesi dahi, \u201cKaradeniz Rumlar\u0131n\u0131 \u00f6ld\u00fcrmek<\/strong>\u201d ko\u015fuluyla affedilmi\u015ftir.[14]<\/a><\/strong><\/p>\n Gayri \u0130slam milletlerin tasfiyesi Anadolu\u2019yla s\u0131n\u0131rl\u0131 kalmad\u0131, zamanla\u00a0Trakya ve \u0130stanbul<\/strong>\u00a0da homojenle\u015ftirilmi\u015ftir.<\/p>\n Tasfiye edilen gayri \u0130slam\u2019\u0131n, n\u00fcfus pay\u0131na k\u0131yasla iktisadi a\u011f\u0131rl\u0131\u011f\u0131 daha fazlayd\u0131. 1915 sanayi say\u0131m\u0131nda, sermaye yap\u0131s\u0131na g\u00f6re,\u00a0T\u00fcrk-\u0130slam\u2019\u0131n \u015firketler pay\u0131 y\u00fczde 20<\/strong>\u2019dir; 214 sanayi kurulu\u015fun 42\u2019si T\u00fcrk-\u0130slam\u2019\u0131nd\u0131r.[15]<\/a><\/strong><\/p>\n Anadolu\u2019da tasfiye, kapsaml\u0131 pland\u0131; mallara-m\u00fclklere el koyman\u0131n, transfer ve tapuda kay\u0131t etmenin kanuni d\u00fczenlemeleri bir bir yap\u0131ld\u0131 ve son imzay\u0131 atan da TBMM Reisi veya Reisicumhur Mustafa Kemal\u2019dir.[16]<\/a><\/strong><\/p>\n Bu, T\u00fcrk\u00e7\u00fc ve S\u00fcnni \u0130slamc\u0131 ekonomi politi\u011fin prati\u011fidir!<\/p>\n \u015e\u00fckr\u00fc Hanio\u011flu\u2019nun 1918 sonu, Erzurum ve Sivas kongresiyle, Anadolu hareketinin te\u015fkilat ve ideolojik yap\u0131s\u0131yla ilgili analizini \u00f6zetleyece\u011fim.<\/p>\n Mondros sonras\u0131 i\u015fgal edilmeyen Osmanl\u0131 co\u011frafyas\u0131nda y\u00fckselen, \u201cdar kapsaml\u0131 bir \u0130ttihad-\u0131 \u0130slam\u201dd\u0131 (s. 295) ve d\u00f6nemin bir di\u011fer ak\u0131m\u0131 da \u201ch\u0131zla y\u00fckselen T\u00fcrk\u00e7\u00fcl\u00fck<\/strong>\u201dt\u00fc (s. 296).<\/p>\n Erzurum kongresi g\u00fcnlerinde Mustafa Kemal, M\u00fcdafaai Hukuk[17]<\/a><\/strong>hareketinin, \u201cT\u00fcrkler d\u0131\u015f\u0131ndaki M\u00fcsl\u00fcman unsurlar\u0131n yo\u011fun bulundu\u011fu \u015eark vilayetlerinde\u201d Z\u00fcrcher\u2019in kavramsalla\u015ft\u0131rmas\u0131yla \u201cM\u00fcsl\u00fcman milliyet\u00e7ili\u011fi<\/strong>\u201d ideolojisine dayanm\u0131\u015f ve bunu yans\u0131tan ifadeler kullanm\u0131\u015ft\u0131r (s. 294).<\/p>\n \u015eark\u2019ta T\u00fcrk olmayan \u2018yo\u011fun M\u00fcsl\u00fcman unsurlar\u2019\u0131n kim oldu\u011fu bilinmez de\u011fildir; bunlar,\u00a0K\u00fcrtlerdir<\/strong>.<\/p>\n T\u00fcrk, K\u00fcrt, \u00c7erkes, Laz ve benzeri \u2018M\u00fcsl\u00fcman unsurlardan\u2019 olu\u015fan \u2018millet\u2019in ortak paydas\u0131n\u0131n \u2018din\u2019 oldu\u011funu belirten Mustafa Kemal\u2019e g\u00f6re, e\u015fitlik temelinde olmayan ili\u015fkide\u00a0T\u00fcrk, hiyerar\u015finin tepesindedir<\/strong>\u00a0(s. 365); dinler hiyerar\u015fisinde de S\u00fcnni \u0130slam ayn\u0131 konumdad\u0131r.<\/p>\n Sivas Kongresi sonras\u0131nda Anadolu\u2019da merkezile\u015fen M\u00fcdafaai Hukuk hareketinin (s. 299-300) motor g\u00fcc\u00fc, \u201cM\u00fcsl\u00fcman milliyet\u00e7ili\u011fi\u201dydi ve y\u00f6netimi de T\u00fcrk\u00e7\u00fclerin elindeydi (s. 302).<\/p>\n Mustafa Kemal, merkezi hareketin Heyeti Temsiliye\u2019nin ba\u015f\u0131 olarak \u201calternatif otorite konumuna gelmi\u015ftir\u201d (s. 303).<\/p>\n Mustafa Kemal, Erzurum Kongresi ile 1923 se\u00e7imleri [Haziran 1919-Mart\/Nisan 1923] aras\u0131nda, \u201cgerekli g\u00f6rd\u00fc\u011f\u00fcnde bir \u0130slamc\u0131 gibi konu\u015facak[t\u0131r]<\/strong>\u201d ve zaman zaman ayetle hadislerden par\u00e7alar aktaracakt\u0131r (s. 298).<\/p>\n Mustafa Kemal\u2019in ideolojik motor g\u00fcc\u00fcn\u00fcn M\u00fcsl\u00fcman milliyet\u00e7ili\u011fi olmas\u0131 nedeniyle, yeni d\u00fczen kurmak yerine\u00a0mevcudu korumak<\/strong>\u00a0hedefleniyordu (s. 282). O g\u00fcnk\u00fc ko\u015fullarda \u0130slamc\u0131l\u0131k ve T\u00fcrk\u00e7\u00fcl\u00fck ikileminde, \u0130slamc\u0131l\u0131\u011f\u0131n g\u00f6r\u00fcnen oldu\u011fu vurgulanm\u0131\u015ft\u0131r.<\/p>\n Hareketin en merkezi organ\u0131 TBMM\u2019ye de \u0130slamc\u0131 (M\u00fcsl\u00fcman) mebuslar se\u00e7ilmi\u015ftir: Mustafa Kemal\u2019in Erzurum mebusu se\u00e7ildi\u011fi Osmanl\u0131 Meclisi\u2019nin bas\u0131lmas\u0131 sonras\u0131nda 23 Nisan 1920\u2019de Ankara\u2019da toplanacak TBMM se\u00e7imine\u00a0[vatanda\u015f] H\u0131ristiyanlar\u0131n ve Musevilerin kat\u0131l\u0131m\u0131 engellenmi\u015ftir<\/strong>(s. 318-21, 357-8) ve b\u00f6yle de devam edilmi\u015ftir.<\/p>\n B\u00fct\u00fcn mebuslar\u0131 \u0130slam olan TBMM\u2019nin a\u00e7\u0131ld\u0131\u011f\u0131 23 Nisan 1920, Mustafa Kemal\u2019e g\u00f6re 9 Temmuz 1789 ve 20 Eyl\u00fcl 1792 benzeri bir ba\u015flang\u0131\u00e7t\u0131r (s. 322) ve \u2018\u0130stiklal Harbi\u2019 de \u201cAnadolu\u2019da ger\u00e7ekle\u015fen Frans\u0131z \u0130htilali\u201ddir (s. 871).<\/p>\n Mustafa Kemal\u2019in bu d\u00fc\u015f\u00fcncesinin, Frans\u0131z Devrimi program\u0131 ve s\u0131n\u0131fsal cephele\u015fmesi ile \u00e7ak\u0131\u015ft\u0131\u011f\u0131n\u0131 iddia edebilir miyiz?<\/p>\n Misak-\u0131 Mill\u00ee<\/strong>\u2019nin (s. 314-316) yaz\u0131m\u0131 ve a\u00e7\u0131klanmas\u0131 meselesi de derinle\u015ftirilmemi\u015ftir.[18]<\/a><\/strong><\/p>\n \u00d6nemli bir tespit yap\u0131lmaktad\u0131r, 1910\u2019lardan 1920\u2019lere, \u00f6rg\u00fctsel ve programatik devaml\u0131l\u0131k vard\u0131r: Anadolu\u2019da direni\u015fin \u00f6rg\u00fctsel ve ideolojik motor g\u00fcc\u00fc, \u0130ttihat ve Terakki te\u015fkilat\u0131 ve \u201cT\u00fcrk\u00e7\u00fc ve T\u00fcrk\u00e7\u00fc-\u0130slamc\u0131\u201d yakla\u015f\u0131m\u0131yd\u0131 (s. 279).<\/p>\n 8. B\u00f6l\u00fcm ba\u015fl\u0131\u011f\u0131: Laik Cumhuriyet ve Din (s. 413-521)<\/p>\n \u015e\u00fckr\u00fc Hanio\u011flu\u2019nun \u2018tekkelerin kapat\u0131lmas\u0131\u2019 meselesini dikkate almad\u0131\u011f\u0131 b\u00f6l\u00fcmden notlar.<\/p>\n Mustafa Kemal\u2019in askeri zaferden sonra cumhuriyet\u00e7i yol haritas\u0131n\u0131n ilk a\u015famas\u0131 saltanat\u0131n ilgas\u0131yd\u0131 (s. 428) ve bunun m\u00fczakeresinde analizi, \u2018T\u00fcrk\u00e7\u00fc-\u0130slamc\u0131\u2019yd\u0131 (s. 432-7).<\/p>\n \u201cMustafa Kemal i\u00e7in \u2018laik cumhuriyet\u2019 projesi \u00f6n\u00fcnde engel olarak g\u00f6rd\u00fc\u011f\u00fc ve bir muhalefet oda\u011f\u0131 haline getirilmesinden endi\u015fe etti\u011fi \u2018hilafet\u2019in sembolle\u015ftirilmesi, yaln\u0131zca tasfiyenin ilk a\u015famas\u0131d\u0131r\u201d (s. 460).<\/p>\n Adliye Vekili ve \u0130zmir Mebusu Mehmed Seyyid\u2019in risalesinin ana mesaj\u0131, \u201cd\u00fcnyevi ve siyasi bir kurum<\/strong>\u201d\u00a0olan hilafetin\u00a0<\/strong>\u201cdini boyutunun bulunmad\u0131\u011f\u0131d\u0131r\u201d (s. 464). Bu analizle hilafetin kald\u0131r\u0131lmas\u0131n\u0131n kuramsal zeminini haz\u0131rlam\u0131\u015f (s. 465) ve [3 Mart 1924\u2019te] hem \u201cHalife hal edilmi\u015f [\u2026] hilafet makam\u0131\u201d kald\u0131r\u0131lm\u0131\u015f (s. 478)[19]<\/a>\u00a0<\/strong>hem de\u00a0Diyanet \u0130\u015fleri Reisli\u011fi<\/strong>\u00a0de kurulmu\u015ftur (s. 515).<\/p>\n Mustafa Kemal, \u201cbilimcili\u011fin egemen oldu\u011fu\u201d resm\u00ee ideolojiyi yarat\u0131rken,\u00a0\u201cdin reformu projesi\u201d\u00a0<\/strong>ba\u015flatm\u0131\u015f (s. 499) ve \u201conun \u2018reform\u2019u bir \u2018dindarla\u015ft\u0131rma\u2019 projesi de\u011fil, modernle\u015fme yolunda \u2018din\u2019i ara\u00e7salla\u015ft\u0131rma giri\u015fimidir\u201d (s. 505).<\/p>\n \u201cMustafa Kemal\u2019in \u2018dinde reform\u2019 projesinin as\u0131l hedefi, temel kaynaklar\u0131 ula\u015f\u0131labilir hale getirerek,\u00a0avam\u0131n, \u2018ilm\u2019i olan \u2018din\u2019i<\/strong>\u00a0\u2018do\u011fru anlamas\u0131\u2019n\u0131 sa\u011flamakt\u0131r.\u201d D\u00fc\u015f\u00fcnsel arka plan\u0131nda, bunlar\u0131n okunabilir ve anla\u015f\u0131labilir hale getirilmesinin, Protestanl\u0131k\u2019ta oldu\u011fu gibi kitlelerin dogmalara duydu\u011fu inan\u00e7la, ruhban s\u0131n\u0131f\u0131na ba\u011f\u0131ml\u0131l\u0131\u011f\u0131n\u0131 sonland\u0131raca\u011f\u0131 varsay\u0131m\u0131 vard\u0131r. (s. 503)<\/p>\n Mustafa Kemal\u2019in g\u00f6zetimi ve denetiminde, 1927-1933 aras\u0131nda \u201cezan, k\u00e2met, sel\u00e2, tekbir ile hutbelerin [\u2026] T\u00fcrk\u00e7ele\u015ftirilmesini sa\u011flayan\u00a0\u2018T\u00fcrk\u00e7e ibadet\u2019 reformu<\/strong>\u00a0yap\u0131lm\u0131\u015ft\u0131r.\u201d Bu, o zamana kadar \u0130slam d\u00fcnyas\u0131nda g\u00f6r\u00fclen en k\u00f6ktenci de\u011fi\u015fimdir. Kararlar, M\u00fcsl\u00fcman entelekt\u00fceller taraf\u0131ndan ele\u015ftirilmi\u015ftir. Giri\u015fimler,\u00a0\u201cmedenile\u015ftirme ve millet yaratman\u0131n\u201d<\/strong>\u00a0\u00f6n\u00fcn\u00fc a\u00e7acak bir program\u0131n par\u00e7as\u0131 olarak tasarlanm\u0131\u015ft\u0131r. (s. 510, ab\u00e7)<\/p>\n \u2018Din\u2019in etki alan\u0131n\u0131 elden geldi\u011fince s\u0131n\u0131rlamak isteyen (s. 511)\u00a0Mustafa Kemal<\/strong>, laikle\u015fmenin yan\u0131 s\u0131ra dinle ili\u015fkilendirilen alanlarda yapt\u0131\u011f\u0131 reformlarla sek\u00fcler d\u00fcnya alg\u0131s\u0131 yarat\u0131lmas\u0131na katk\u0131da bulunacakt\u0131r: Takvimin de\u011fi\u015ftirilmesi, \u0130.\u00d6. ve \u0130.S. ayr\u0131m\u0131n\u0131n kullan\u0131lmas\u0131, fesin kald\u0131r\u0131lmas\u0131, alfabe de\u011fi\u015fikli\u011fi, haftal\u0131k tatilin pazar g\u00fcn\u00fc olmas\u0131, kisvelerin giyimini s\u0131n\u0131rland\u0131rma vesaire \u201czaman, g\u00f6r\u00fcn\u00fcm ve k\u00fclt\u00fcrde, \u0130slami oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen ba\u011flant\u0131lar\u0131 koparacakt\u0131r\u201d (s. 517).<\/p>\n \u201cDin reformu projesi\u201d iddias\u0131yla orant\u0131l\u0131 bir de\u011fi\u015fim yarat\u0131lamam\u0131\u015fsa da g\u00fcn\u00fcm\u00fcze kadar s\u00fcren tart\u0131\u015fma ba\u015flat\u0131lm\u0131\u015ft\u0131r (s. 511).<\/p>\n Ba\u015flat\u0131lan, S\u00fcnni \u0130slam d\u0131\u015f\u0131ndakileri g\u00f6r\u00fcnmez k\u0131lman\u0131n tart\u0131\u015fmas\u0131d\u0131r.<\/p>\n O y\u0131llarda, Tanzimat\u2019la yo\u011funla\u015fan tart\u0131\u015fmada S\u00fcnni \u0130slam\u2019\u0131n, Cumhuriyet\u2019te, Osmanl\u0131\u2019daki gibi y\u00f6nlendirici konumda, ama \u2018onsuz\u2019 da olamayaca\u011f\u0131 sonucuna var\u0131lm\u0131\u015f ve gere\u011fi yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n S\u00fcnni \u0130slamc\u0131 te\u015fkilat mensuplar\u0131n\u0131n diren\u00e7 g\u00f6stermesinde \u015fa\u015f\u0131lacak bir \u015fey yok, hal\u0131 altlar\u0131ndan \u00e7ekilmi\u015ftir; \u00e7\u00fcnk\u00fc as\u0131rlard\u0131r kastla\u015fm\u0131\u015f yap\u0131lar\u0131 vard\u0131. Bu \u00e7emberin d\u0131\u015f\u0131nda kalanlar\u0131n \u2018varsa\u2019 tepkisi, kastla\u015fm\u0131\u015f yap\u0131 boyutunda oldu\u011funu sanm\u0131yorum. Monopol bir \u2018tepki\u2019den, \u2018hay\u0131r\u2019dan bahsetmek, \u2018ma\u011fduriyet\u2019 s\u00f6ylemini abartma olacakt\u0131r.<\/p>\n Bir S\u00fcnni \u0130slam, bir H\u0131ristiyan\u2019dan, Musevi\u2019den ve Alevi-K\u0131z\u0131lba\u015f\u2019tan nas\u0131l daha ma\u011fdur olabilir?<\/strong><\/p>\n \u201cMa\u011fduruz\u201d denilen y\u0131llarda Fethullah, S\u00fcleymanc\u0131lar, \u0130smail A\u011fa gibi S\u00fcnni \u0130slamc\u0131 te\u015fkilat liderlerinin birer TC memuru olmas\u0131 tesad\u00fcf m\u00fc?<\/p>\n \u2018Laik Cumhuriyet ve Din\u2019 b\u00f6l\u00fcm\u00fcnde sadece sistemin \u2018resm\u00ee\u2019 dini, S\u00fcnni \u0130slam konu ediliyor, \u2018gayri\u2019si\u00a0H\u0131ristiyanlar, Museviler ve Alevi-K\u0131z\u0131lba\u015fl\u0131k<\/strong>yok say\u0131l\u0131yor.<\/p>\n Kitapta \u2018Alevi\u2019 kelimesini okumad\u0131m.<\/p>\n S\u00fcnni \u0130slam ibadet mek\u00e2nlar\u0131 camilerle, Kuran ve hadislerle, S\u00fcnni \u0130slamlar\u0131n yan\u0131 s\u0131ra H\u0131ristiyanlar\u0131n, Musevilerin ve Alevi-K\u0131z\u0131lba\u015flar\u0131n vergisiyle finanse edilen Diyanet \u0130\u015fleri Reisli\u011fi\/Ba\u015fkanl\u0131\u011f\u0131 ile devletin \u2018resm\u00ee\u2019 dinidir. Bu sebeple, \u201cdinlere e\u015fit mesafede olmayan\u201d laikli\u011fin sorunlar\u0131n\u0131 ya\u015f\u0131yoruz.<\/p>\n Laikli\u011fin sorunlar\u0131na dikkat \u00e7eken\u00a0Alevi-K\u0131z\u0131lba\u015flar<\/a>, \u201ce\u015fit vatanda\u015fl\u0131k\u201d\u00a0talebiyle<\/a>, bir stat\u00fcye sahip olmak ve devletin misyoner kurumu Diyanet \u0130\u015fleri\u2019nin\u00a0S\u00fcnnile\u015ftirmesine<\/a>\u00a0kar\u015f\u0131 durmak m\u00fccadelesini s\u00fcrd\u00fcr\u00fcyor.<\/p>\n T\u00fcrk ve K\u00fcrt Alevi-K\u0131z\u0131lba\u015flar<\/strong>\u2019\u0131n \u201921 Ko\u00e7giri\u2019den \u201938 Dersim\u2019e,\u00a0\u201966 Ortaca<\/a>\u2019ya, \u201978 Mara\u015f\u2019a, \u201980 \u00c7orum\u2019a ve \u201993 Sivas\u2019a k\u0131r\u0131mlar\u0131n\u0131\/katliamlar\u0131n\u0131 g\u00f6rmeyip, S\u00fcnni \u0130slam \u2018ma\u011fduriyeti\u2019nde yo\u011funla\u015fmak resm\u00ee ideolojiyi ve k\u0131r\u0131mlar\u0131\/imhay\u0131 desteklemektir.<\/p>\n Sivas\u2019ta insanlar\u0131 yakanlar, \u015fehir merkezinde ve devletin g\u00f6z\u00fc \u00f6n\u00fcnde \u00f6\u011fleden ak\u015fama \u201c\u015eeriat isteriz<\/a>\u201d sloganlar\u0131n\u0131 nas\u0131l atabildi?<\/p>\n Alevi-K\u0131z\u0131lba\u015flar\u2019la ilgili d\u00fc\u015fman\/nefret dilinin resm\u00ee belgelerinden bir tanesi; Jandarma Umum Komutanl\u0131\u011f\u0131\u2019n\u0131n 1935\u2019te yay\u0131mlanan\u00a0Dersim<\/em>raporundan aynen aktar\u0131yorum (ab\u00e7):<\/p>\n \u201cYavuz Sultan Selim\u2019in gazab\u0131 olmasayd\u0131 bug\u00fcn g\u00fczel T\u00fcrkiyemizde tek bir s\u00fcnniye tesad\u00fcf etmek imk\u00e2n\u0131 belki de m\u00fcmk\u00fcn olmayacakt\u0131<\/strong>\u00a0[\u2026] E\u011fer Yavuzun Dersimin yal\u00e7\u0131n da\u011flar\u0131 i\u00e7ine girebilmi\u015f olayd\u0131 her halde Dersimi de bug\u00fcn maddi ve manevi ba\u015fka bir yol \u00fczerinde g\u00f6r\u00fcrd\u00fck. [\u2026] Oyna\u015f ve g\u00fcnd\u00fczl\u00fc tutmak demek haftan\u0131n bir g\u00fcnd\u00fcz\u00fcn\u00fc sevdi\u011fi bir erkekle ge\u00e7irmek k\u0131z\u0131lba\u015f kad\u0131n\u0131n kakk\u0131d\u0131r [hakk\u0131d\u0131r] i\u015fte buna oyna\u015f tutmak derler. Kad\u0131n ancak g\u00fcnd\u00fcz oyna\u015fmaya mezundur. Gece oyna\u015f tutamaz. Kad\u0131n\u0131n bu hareketi kocas\u0131na ve k\u0131z\u0131lba\u015flarca g\u00fcnah say\u0131lmaz.\u201d[20]<\/a><\/strong><\/p>\n Modernist Cumhuriyet\u2019in dini, S\u00fcnni \u0130slam\u2019d\u0131r!<\/p>\n Kitapta K\u00fcrt, \u00c7erkes ve Laz, T\u00fcrk\u2019le \u2018M\u00fcsl\u00fcman milliyet\u00e7ili\u011fi\u2019 kapsam\u0131nda birlikte an\u0131lm\u0131\u015ft\u0131r (s. 296, 363, 365, 559, 567). Unsurlardan sadece K\u00fcrtler\u2019in devlet meselesinden bahsedilmi\u015ftir: \u201cSava\u015f sonras\u0131nda ivme kazanan\u00a0K\u00fcrt milliyet\u00e7i hareketi<\/strong>\u00a0[\u2026] ba\u011f\u0131ms\u0131z olarak veya Bat\u0131l\u0131 bir g\u00fc\u00e7 denetiminde devlet kurmak istemektedir\u201d (s. 266, ab\u00e7).<\/p>\n 1925 \u015eubat\u2019\u0131nda ba\u015flayan \u201c\u015eeyh Said isyan\u0131<\/strong>\u201dn\u0131n da muhalefeti bast\u0131rman\u0131n gerek\u00e7esi olarak dikkate al\u0131nd\u0131\u011f\u0131 belirtilmi\u015ftir (s. 786).<\/p>\n Bu kadarla, bug\u00fcn i\u00e7eride demokrasinin ve d\u0131\u015far\u0131da ABD\u2019yle, Rusya\u2019yla, Irak\u2019la, Suriye\u2019yle, \u0130ran\u2019la ve daha pek \u00e7ok \u00fclkeyle g\u00fcndemin ba\u015fat maddesi \u2018K\u00fcrt meselesi<\/strong>\u2019nin anla\u015f\u0131lmas\u0131 ve Atat\u00fcrk\u2019\u00fcn neler yapt\u0131\u011f\u0131n\u0131n bilinmesi m\u00fcmk\u00fcn de\u011fildir.<\/p>\n Takrir-i S\u00fck\u00fbn iktidar\u0131nda, K\u00fcrt meselesinde ne yap\u0131laca\u011f\u0131n\u0131n politikas\u0131 belirlendi ve icra edile-geldi, bu \u2018\u015eark Islahat Plan\u0131<\/strong>\u2019yd\u0131.[21]<\/a>\u00a0<\/strong>Bu, K\u00fcrtleri asimile etmenin\/T\u00fcrkle\u015ftirmenin politi\u011fiydi.<\/p>\n Art\u0131k \u2018K\u00fcrt, K\u00fcrdistan\u2019 kullan\u0131m\u0131 yasakt\u0131. Oysa \u00fc\u00e7-d\u00f6rt y\u0131l \u00f6ncesinde TBMM Reisi Mustafa Kemal, 27 Haziran 1920\u2019de Elcezire Kumandan\u0131 Nihat Pa\u015fa\u2019ya \u2018K\u00fcrdistan Talimat\u0131<\/strong>\u2019n\u0131[22]<\/strong><\/a>\u00a0g\u00f6ndermi\u015f ve TBMM\u2019de Siverek mebusu L\u00fctfi[23]<\/a>\u00a0<\/strong>ve Bitlis mebusu Yusuf Ziya[24]<\/a>\u00a0<\/strong>\u201cK\u00fcrdistan mebusuyum<\/strong>\u201d demi\u015fti. Hatta 1920 sonunda TBMM tutana\u011f\u0131na K\u00fcrt\u00e7e bir c\u00fcmle[25]<\/a><\/strong>\u00a0de aynen yaz\u0131lm\u0131\u015fken, yukar\u0131da Milletvekili\u00a0George Aslan<\/strong>\u2019\u0131n S\u00fcryanice birka\u00e7 kelimesinin ba\u015f\u0131na neler geldi\u011fini hat\u0131rlatt\u0131m; tutanakta kay\u0131tl\u0131d\u0131r.<\/p>\n Takrir-i S\u00fck\u00fbn iktidar\u0131nda, 25 Haziran 1927 tarihli kanunla Elaz\u0131\u011f, Urfa, Hakkari, Bitlis, Diyarbekir, Siirt, Mardin ve Van\u2019da 1\u2019inci Umumi M\u00fcfetti\u015flik ve 1934\u2019te Trakya\u2019da 2\u2019nci, 1935\u2019te Erzurum, Kars, G\u00fcm\u00fc\u015fhane, \u00c7orum, Erzincan ve A\u011fr\u0131\u2019da 3\u2019\u00fcnc\u00fc, 1936\u2019da Bing\u00f6l, Tun\u00e7eli, Elaz\u0131\u011f ve Erzincan\u2019da 4\u2019\u00fcnc\u00fc Umumi M\u00fcfetti\u015flik kuruldu.[26]<\/a>\u00a0<\/strong>1930\u2019larda Umumi M\u00fcfetti\u015flik, \u015fark illeri i\u00e7in esas idare \u015fekliydi ve b\u00f6lgede, h\u00fck\u00fcmetin do\u011frudan idari birimiydi.\u00a0\u00dc\u00e7 umumi m\u00fcfetti\u015flikle kolonyal sistem olu\u015fturulan \u2018\u015eark\u2019\u00a0<\/strong>1925\u2019ten itibaren 1950\u2019lere kadar asker\u00ee harek\u00e2t[27]<\/a><\/strong>\u00a0b\u00f6lgesiydi; bu, \u2018i\u00e7 yeniden fetih\u2019[28]<\/a>\u00a0<\/strong>harek\u00e2t\u0131yd\u0131.<\/p>\n On binlerce TC vatanda\u015f\u0131 \u00f6ld\u00fcr\u00fclm\u00fc\u015f, kovalanm\u0131\u015f ve s\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n O y\u0131llarda T\u00fcrk\u00e7\u00fc \u0131rk\u00e7\u0131l\u0131k, kanunla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r; 14 Haziran 1934 tarihli\u00a0\u0130sk\u00e2n Kanunu<\/strong>\u2019yla, T\u00fcrkiye\u2019nin haritas\u0131, T\u00fcrk \u0131rk\u0131ndan (madde 7, 12 ve 13), anadili T\u00fcrk\u00e7e (madde 11) ve T\u00fcrk k\u00fclt\u00fcr\u00fcne [S\u00fcnni \u0130sl\u00e2m\u2019a[29]<\/a><\/strong>] ba\u011fl\u0131 (madde 10, 11) olana ve olmayana g\u00f6re par\u00e7alanm\u0131\u015f ve neler yap\u0131laca\u011f\u0131 belirlenmi\u015ftir.[30]<\/a><\/strong><\/p>\n \u015e\u00fckr\u00fc Hanio\u011flu\u2019nun iki kez and\u0131\u011f\u0131 Dersim\u2019de, 1930\u2019lar\u0131n en kanl\u0131 harek\u00e2t\u0131 yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n Dersim iki yerde hat\u0131rlanm\u0131\u015ft\u0131r: \u201c[E]sbak Dersim Mebusu L\u00fctfi Fikri\u201d (s. 470) ve \u201cSabiha G\u00f6k\u00e7en, Tunceli (Dersim)\u2019deki asileri\u201d bombalam\u0131\u015ft\u0131r (s. 699).<\/p>\n Oysa Dersim, kurulan 4. Umumi M\u00fcfetti\u015flik\u2019le 1936\u2019dan itibaren harek\u00e2t sahas\u0131d\u0131r.\u00a0Ba\u015fbakan \u0130n\u00f6n\u00fc<\/strong>, 18 Eyl\u00fcl 1937\u2019de h\u00fck\u00fcmetin Dersim\u2019e h\u00e2kim oldu\u011funu a\u00e7\u0131klad\u0131\u011f\u0131[31]<\/a><\/strong>\u00a0halde, 1938 harek\u00e2t\u0131 haz\u0131rl\u0131\u011f\u0131na ba\u015flanm\u0131\u015f ve Ba\u015fbakanl\u0131\u011fa\u00a0Cel\u00e2l Bayar\u00a0<\/strong>atanarak harek\u00e2ta devam edilmi\u015ftir.<\/p>\n 4. Umumi M\u00fcfetti\u015f Korgeneral Abdullah Alpdo\u011fan\u2019\u0131n 1 Haziran 1938 tarihli \u015fifresi[32]<\/a>\u00a0<\/strong>\u00fczerine, 9 Haziran 1938 tarihli iki kararnameyle, \u2018devletin d\u00e2hili harbi<\/strong>\u2019 kararla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r.[33]<\/a>\u00a0<\/strong>Harek\u00e2t plan\u0131 da 6 A\u011fustos 1938 tarihli kararnameyle belirlenmi\u015ftir.[34]<\/a>\u00a0<\/strong>Y\u0131llar sonra Genelkurmay Ba\u015fkan\u0131 Orgeneral Nuri Yamut\u2019un 20 Mart 1953 tarihli raporu ne yap\u0131ld\u0131\u011f\u0131n\u0131n \u00f6zetiydi: \u201c[Dersim\u2019de] harp h\u00fck\u00fcmleri cari[ydi]<\/strong>.\u201d[35]<\/a><\/strong><\/p>\n Yunus Nadi\u2019ye g\u00f6re, \u201cMaksad tenkil de\u011fil temdindir [medenile\u015ftirmedir].\u201d[36]<\/a><\/strong><\/p>\n Atat\u00fcrk\u2019e g\u00f6re, medenile\u015ftirme, \u201cnihai kararlar\u0131 kendisinin verece\u011fi, radikal\u00a0bir toplum m\u00fchendislik<\/strong>\u00a0projesi\u201ddir (s. 747); Dersim\u2019deki icraat da aynen b\u00f6yledir.<\/p>\n Harek\u00e2tla on binlerce TC vatanda\u015f\u0131 Dersimli \u00f6ld\u00fcr\u00fclm\u00fc\u015f ve s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. \u0130\u00e7i\u015fleri Bakan\u0131 Faik \u00d6ztrak\u2019\u0131n[37]<\/a>\u00a0<\/strong>raporuna g\u00f6re,\u00a01938 harek\u00e2t\u0131nda 13 bin 160 Dersimli ve 122 asker-milis \u00f6lm\u00fc\u015ft\u00fcr<\/strong>. 1937-1.11.1939 d\u00f6nemi \u00f6lenler toplam\u0131, 13 bin 806 Dersimli ve 199 asker-milistir. S\u00fcrg\u00fcn edilen Dersimliler toplam\u0131ysa 15-20 bindir.[38]<\/a>\u00a0<\/strong>Anl\u0131yoruz ki, \u201cDersim\u2019de isyan vard\u0131\u201d s\u00f6ylemi, k\u0131r\u0131m\u0131n gerek\u00e7esi yap\u0131lan kara propagandad\u0131r.<\/p>\n S\u0131rf \u201938 Dersim\u2019de, \u2018\u0130stiklal Harbi\u2019nin can kayb\u0131ndan[39]<\/strong><\/a>\u00a0daha fazla insan hayat\u0131n\u0131 kaybetmi\u015ftir.<\/p>\n Devletin harbinin birisi harici, di\u011feri d\u00e2hiliydi!<\/p>\n \u015e\u00fckr\u00fc Hanio\u011flu, Atat\u00fcrk d\u00f6nemini \u015f\u00f6yle \u00f6zetlemi\u015ftir:<\/p>\n Siyasete, son tahlilde \u201ciktidar tekeli arac\u0131\u201d olarak yakla\u015fan (s. 859) Atat\u00fcrk, 1922-1937 d\u00f6neminde karar alma tekeline odaklanm\u0131\u015ft\u0131r.\u00a0Meclis<\/strong>, temsil ve kat\u0131l\u0131mdan soyutlanarak kanun \u00fcretim merkezine indirgenmi\u015ftir.\u00a0Parti<\/strong>, reisin toplumsal arac\u0131 ve h\u00fck\u00fcmet i\u015f takip\u00e7isidir. Meclis ve parti, Atat\u00fcrk\u2019e siyaset \u00fczerinde tart\u0131\u015f\u0131lmaz egemenlik sa\u011flam\u0131\u015ft\u0131r. Askeri zafer sonras\u0131 \u00f6nceli\u011fi, millet in\u015fa etmek amac\u0131yla,\u00a0tercihi yeni patrimonyalizm<\/strong>\u00a0temelinde ideokrasidir. O a\u015famada fa\u015fist ve Sovyet modellerinden etkilenmemi\u015ftir. Yeni sistem, Osmanl\u0131 patrimonyal siyaset gelene\u011finden ve \u0130ttihat\u00e7\u0131 otoriter yap\u0131lanmadan ald\u0131\u011f\u0131 ilhamla \u015fekillenmi\u015ftir.\u00a0\u2018\u015eefli \u0130ttihad ve Terakki\u2019<\/strong>modelini te\u015fkilatland\u0131rm\u0131\u015ft\u0131r. D\u00fc\u015f\u00fcnsel altyap\u0131s\u0131, \u2018s\u0131n\u0131fs\u0131z bir toplum\u2019 ve b\u00fct\u00fcn tabakalar\u0131n\u0131 koruyacak dayan\u0131\u015fmac\u0131 \u00f6rg\u00fctlenme olan siyasal sistemdir. Siyasette olu\u015fturdu\u011fu monopol, \u015fah\u0131s k\u00fclt\u00fcn\u00fc zorunlu k\u0131lm\u0131\u015ft\u0131r. (s. 860, ab\u00e7)<\/p>\n \u201c[S]istemin omurgas\u0131 niteli\u011findeki\u201d patrimonyalizme, \u201csiyasal alandan pay isteyen\u201d CHP kaynakl\u0131 riski, 1936-7\u2019de\u00a0devlet-parti b\u00fct\u00fcnle\u015fmesiyle<\/strong>\u00a0gideren Atat\u00fcrk, \u201c[T]oplumu b\u00fct\u00fcn\u00fcyle kontrol ederek, \u2018yeni adam\u2019 yeti\u015ftirmeyi hedefleyen bir\u00a0T\u00fcrk totaliterli\u011fi<\/strong>\u00a0yaratmak isteyen tek parti kadrolar\u0131na, \u2018demokrasiye\u2019 de\u011fil \u2018patrimonyalizm\u2019e zarar verece\u011fi gerek\u00e7esiyle kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r\u201d (s. 861, ab\u00e7).<\/p>\n \u201cKanun devleti\u201d dahi olmayan Cumhuriyet\u2019te (s. 419), Atat\u00fcrk\u2019\u00fcn ba\u015fbakan\u0131, bakanlar\u0131 yemek masas\u0131nda g\u00f6revden ald\u0131\u011f\u0131 ve atad\u0131\u011f\u0131, her \u015feyiyle var etti\u011fi hem CHP\u2019yi hem de \u2018tek parti\u2019 kadrolar\u0131n\u0131 risk g\u00f6rd\u00fc\u011f\u00fcn\u00fcn anla\u015f\u0131lmas\u0131 i\u00e7in s\u0131n\u0131fsal ve klikler analizine ihtiya\u00e7 vard\u0131r. Nitekim \u2018toplumu kontrol etmek\u2019 amac\u0131yla CHP, devlet-parti d\u0131\u015f\u0131nda esnaflarla b\u00fct\u00fcnle\u015fmeyi de hedeflemi\u015f, baz\u0131 giri\u015fimlerde[40]<\/a>\u00a0<\/strong>bulunmu\u015ftur.<\/p>\n Atat\u00fcrk\u2019\u00fc<\/strong>\u00a0\u2018yan\u0131lmaz\u2019 ve \u2018asr\u0131n devlet adam\u0131\u2019 gibi nitelendiren \u00e7al\u0131\u015fmalar\u0131 ele\u015ftiren ve \u201cAtat\u00fcrk\u2019\u00fc tarihselle\u015ftirmek\u201d amac\u0131nda oldu\u011funu belirten \u015e\u00fckr\u00fc Hanio\u011flu, T\u00fcrk devletinin iki kurucu unsuru olan milleten T\u00fcrk\u2019ten ve dinen S\u00fcnni \u0130slam\u2019dan gayr\u0131s\u0131n\u0131 \u2018T\u00fcrkle\u015ftirmek ve S\u00fcnnile\u015ftirmek\u2019 politi\u011fini, \u00e7al\u0131\u015fma plan\u0131 d\u0131\u015f\u0131nda b\u0131rakmakla, \u201cT\u00fcrkl\u00fck merkezli bir resm\u00ee ideolojinin<\/strong>\u201d (s. 525) barikat\u0131n\u0131 a\u015famam\u0131\u015ft\u0131r.<\/p>\n 1930\u2019lar\u0131n T\u00fcrkle\u015ftirmesi ve bug\u00fcn\u00fcn S\u00fcnni \u0130slamla\u015ft\u0131rmas\u0131, \u2018tek\u2019le\u015ftirmenin belirgin iki d\u00f6nemidir. Resm\u00ee ideolojinin \u2018tek millet\u2019, \u2018tek dil\u2019 ve \u2018tek din\u2019 d\u00fcsturu, asl\u0131nda herkesin bildi\u011fi \u2018s\u0131r\u2019d\u0131r!<\/p>\n NOTLAR:<\/strong><\/p>\n [1]<\/a>\u00a0TBMM TUTANAK DERG\u0130S\u0130, 28. D\u00f6nem, y\u0131l: 2, 39. Birle\u015fim, 18 Aral\u0131k 2023 Pazartesi, s. 48.<\/em><\/p>\n [2]<\/a>\u00a0Kemal H. Karpat,\u00a0Osmanl\u0131 N\u00fcfusu (1830-1914), \u00e7eviren: Bahar T\u0131rnakc\u0131, Tarih Vakf\u0131 Yurt Yay\u0131nlar\u0131, \u0130stanbul-2003, s. 208-227;\u00a0Umumi N\u00fcfus Tahriri (1927), Fasik\u00fcl 1, \u0130statistik Umum M\u00fcd\u00fcrl\u00fc\u011f\u00fc, Ankara-1929, s. xv\u0131\u0131, lx.<\/em><\/p>\n [3]<\/a>\u00a0333 say\u0131l\u0131 kanunun 6\u2019nc\u0131 maddesi,\u00a0D\u00dcSTUR, 3. Tertip, cilt: 4, 2. bask\u0131, Ankara-1953, s. 65-67.<\/em><\/p>\n [4]<\/a>\u00a0Dora Sakayan,\u00a0Bir Ermeni Doktorun Ya\u015fad\u0131klar\u0131 Garabet Ha\u00e7eryan\u2019\u0131n \u0130zmir G\u00fcncesi, \u00e7eviren: Atilla Tuygan, Belge Yay\u0131nlar\u0131, \u0130stanbul-2005, s. 13-18, 44-45, 54-60, 61-67; Tal\u00e2t Ulusoy,\u00a0Ganimet \u015eehir \u0130zmir, Sakin Kitap, \u0130zmir-2023;\u00a0TBMM ZC, devre: 1, cilt: 25, 25 ve 27.11.1922, 7.12.1922, s. 66-82 ve 97-105, 240-242;\u00a0TBMM ZC, devre: 2, cilt: 23, 6 Mart 1926, s. 77-78;\u00a0TBMM GCZ, cilt: 3, 27 ve 29.11.1338, s. 1126-1127 ve 1131-1143;\u00a0Lozan Bar\u0131\u015f Konferans\u0131, tutanaklar-belgeler, \u00c7eviren: Seha. L. Meray, cilt: 4, Yap\u0131 Kredi Yay\u0131nlar\u0131, 2. bask\u0131, \u0130stanbul-2001, s. 94, 97, 151-161; Ahmet Demirel (haz\u0131rlayan),\u00a0\u0130smet \u0130n\u00f6n\u00fc, Defterler (1919-1973), cilt: 1, Yap\u0131 Kredi Yay\u0131nlar\u0131, \u0130stanbul-2001, s. 40-41; Bilge Umar,\u00a0\u0130zmir\u2019de Yunanl\u0131lar\u0131n Son G\u00fcnleri, Bilgi Yay\u0131nevi, Ankara-1974, s. 285, 308-309, 324-326; K\u00e2z\u0131m \u00d6zalp,\u00a0Mill\u00ee M\u00fccadele, 1919-1922, cilt: 1, T\u00fcrk Tarih Kurumu Bas\u0131mevi, Ankara-1998, s. 237; Falih R\u0131fk\u0131 Atay,\u00a0\u00c7ankaya, Bate\u015f Atat\u00fcrk Dizisi, \u0130stanbul-1998, s. 324.<\/em><\/p>\n [5]<\/a>\u00a0\u0130zmir Ticaret Odas\u0131,\u00a0Meclis Karar Defteri I-II, 1922-1930, haz\u0131rlayan: Dr. Fikret Y\u0131lmaz, \u0130zmir Ticaret Odas\u0131, K\u00fclt\u00fcr, Sanat ve Tarih Yay\u0131nlar\u0131-5, \u0130zmir-2008, s. 28, 68.<\/em><\/p>\n [6]<\/a>\u00a0Genelkurmay Ba\u015fkan\u0131 Fevzi\u2019nin TBMM Ba\u015fkanl\u0131\u011f\u0131\u2019na g\u00f6nderdi\u011fi 19 Eyl\u00fcl 1922 tarihli Harp Raporu\u00a0(iki madde, aynen aktar\u0131yorum): \u201c1- Avn-i Hak\u2019la [Allah\u2019\u0131n yard\u0131m\u0131yla] tekm\u00eel [b\u00fct\u00fcn] Garbi Anadolu\u2019nun istihl\u00e2s\u0131 [kurtar\u0131lmas\u0131] hit\u00e2me [sona] ermi\u015f oldu\u011fundan k\u0131ta\u2019\u00e2t\u0131n [birliklerin] yeni vazifelerine ihz\u00e2r\u0131 ile [haz\u0131rl\u0131\u011f\u0131yla] i\u015ftigal [me\u015fgul] olunmakla vaktiyle Yunan Ordusu\u2019na m\u00fcz\u00e2herette bulunan [yard\u0131m eden] H\u0131ristiyan an\u00e2s\u0131r toplatt\u0131r\u0131larak sahile sevk edilmektedir. 2- Her tarafta muhtelif cinsten bir\u00e7ok gan\u00e2im ele ge\u00e7mektedir.\u201d (Genelkurmay Ba\u015fkan\u0131 Fevzi\u2019nin [\u00c7akmak] TBMM\u2019ye g\u00f6nderdi\u011fi 19.9.1922 tarihli harp raporu, ATASE, aktaran Kemal Yakut,\u00a0Eski\u015fehir\u2019in Kurtulu\u015fu, Tarih Vakf\u0131 Yurt Yay\u0131nlar\u0131, \u0130stanbul-2023, s. 566-567.)<\/em><\/p>\n [7]<\/a>\u00a0N\u00fcfus \u0130\u015fleri Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fc\u2019n\u00fcn 10 y\u0131ll\u0131k \u00c7al\u0131\u015fma Raporu (1933), s. 1-2 ve \u0130li\u015fik say\u0131 8: Vil\u00e2yet dahilinde m\u00fcbadeleye tabi elyevm mevcut Rum miktar\u0131, BCA-F: 30.10\/K: 124, D: 885, S: 4;\u00a0TBMM ZC, devre: 3, cilt: 26, 19.3.1931, s. 60-67 ve zab\u0131t sonundaki 92 no\u2019lu raporda s. 4, 9.<\/em><\/p>\n [8]<\/a>\u00a012.10.1919\u2019da Sivas\u2019ta Mustafa Kemal, M\u00fcdafaai Hukuk Cemiyeti Te\u015fkilat\u0131 talimat\u0131,\u00a0Kuvay\u0131 Milliye Komutan\u0131 Tekelio\u011flu Sinan Bey\u2019in G\u00fcnl\u00fc\u011f\u00fc, Genelkurmay-ATASE, Ankara-2012, s. 1-4; ATASE, aktaran\u00a0T\u00fcrk \u0130stiklal Harbi IV\u2019\u00fcnc\u00fc Cilt G\u00fcney Cephesi, Genelkurmay-ATASE, Ankara-2009, s. 76-77, 318.<\/em><\/p>\n![\"\"](\"https:\/\/i0.wp.com\/i.gazeteduvar.com.tr\/storage\/files\/images\/2024\/08\/22\/0002074074001-1-pdnp.jpg?ssl=1\")
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\u2018YEN\u0130 T\u00dcRK\u0130YE\u2019N\u0130N UNSURLARI<\/h2>\n
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HEM \u2018T\u00dcRK\u00c7\u00dc\u2019 HEM \u2018[S\u00dcNN\u0130] \u0130SLAMCI\u2019<\/h3>\n
S\u00dcNN\u0130 \u0130SLAM\u2019DAN \u2018GAYRI\u2019SI DA VAR<\/h4>\n
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\u2018\u015eARK ISLAHAT\u2019TAN DERS\u0130M\u2019E<\/h6>\n
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\u2018TEK\u2019LE\u015eT\u0130RME, HERKES\u0130N B\u0130LD\u0130\u011e\u0130 \u2018SIR\u2019<\/h6>\n
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