{"id":83313,"date":"2025-05-19T02:58:52","date_gmt":"2025-05-19T07:58:52","guid":{"rendered":"https:\/\/akunq.net\/tr\/?p=83313"},"modified":"2025-05-19T02:58:52","modified_gmt":"2025-05-19T07:58:52","slug":"19-mayis-tarihin-iktidara-yedeklenmesi","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=83313","title":{"rendered":"19 May\u0131s \u2013 Tarihin \u0130ktidara Yedeklenmesi"},"content":{"rendered":"

\"\"<\/p>\n

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

Milliyet\u00e7ilik, bireylerin bir siyasi d\u00fczenin \u00fcyeleri aras\u0131nda topluluk olu\u015fu vurgulayan sembol ve inan\u00e7lar dizisine mensubiyeti olarak psikolojik nitelikli \u00a0bir olguyu tan\u0131mlar[1]<\/a><\/em><\/strong><\/p>\n

20\u2019li y\u0131llar\u0131n ba\u015f\u0131ndaki \u0130mparatorluktan Cumhuriyete ge\u00e7i\u015fte, \u00a0eskiden de var olan, kendine ait bir devlete sahip olmaya ve onu idare etmeye al\u0131\u015fk\u0131n olan askeri y\u00f6netici elit s\u0131n\u0131f mensubu olan Kemalist kadrolar, eskiden de oldu\u011fu gibi, \u201cMemluklar tipinde bir y\u00f6netici s\u0131n\u0131f olarak,\u201d[2]\u00a0<\/a>y\u00f6netenlerin\u00a0huzuru\u00a0<\/em>sa\u011flad\u0131\u011f\u0131, y\u00f6netilenlerin art\u0131k \u00fcreterek, y\u00f6netenlerin bekas\u0131n\u0131 y\u00fck\u00fcmlendi\u011fi[3]<\/a>, kendini idare eden fakat yapt\u0131r\u0131m g\u00fcc\u00fc olmayan zay\u0131f s\u0131n\u0131flar\u0131n \u00fczerine oturmu\u015ftur.<\/p>\n

Kemalizm\u2019in ideolojisi ve onun laik, bat\u0131l\u0131la\u015fmac\u0131 milliyet\u00e7ili\u011finin temeli: \u0130ttihat\u00e7\u0131lar\u0131n Anadolu d\u0131\u015f\u0131 irredantizmi k\u0131rp\u0131lm\u0131\u015f, bir T\u00fcrk\u00ee idealdir.<\/p>\n

\u0130ttihat\u00e7\u0131l\u0131\u011f\u0131n devam\u0131 olarak yap\u0131lan Kemalist reformlar; Osmanl\u0131c\u0131l\u0131\u011f\u0131 ve \u0130slam\u2019\u0131 reddederek ve \u0130mparatorlu\u011fun Anadolu T\u00fcrklerinin olu\u015fturdu\u011fu etnik millete hizal\u0131 t\u00fcmle\u015fik bir teritoryal siyas\u00ee topluluk olarak yeniden tan\u0131mlayacak \u015fekilde, \u00a0kentlerde bir dizi modernle\u015ftirici toplumsal ve k\u00fclt\u00fcrel reformu kabul ettirip, T\u00fcrk anavatan\u0131n\u0131n takip\u00e7isi oldu\u011fu Osmanl\u0131 \u0130mpa\u00adratorlu\u011fu ile Halife\u2019den kopmas\u0131 i\u015fine nezaret etmektir.<\/p>\n

Millete dair bu teritoryal ve\u00a0sivil<\/em>\u00a0d\u00fc\u015f\u00fcncelerin ger\u00e7ekle\u015fti\u00adrilmesi, mill\u00ee bir k\u00fclt\u00fcrel kimlik i\u00e7inde bir dayan\u0131\u015fma temelini gerektirir. Ancak bu temel yoktur ya da \u00e7ok zay\u0131ft\u0131r. Anadolu kendini \u0130slami bir kimlikle ifade etmektedir. Halife\u2019nin g\u00f6lgesi de hala \u00f6nemli \u00f6l\u00e7\u00fcde etkilidir.<\/p>\n

Bu durumda Kemalistler bir etnik ge\u00e7mi\u015fi ke\u015ffederek, T\u00fcrklerin k\u00f6kenini Orta Asya\u2019ya, O\u011fuz Han\u2019a uzanan bozulmam\u0131\u015f soylar\u0131na, dillerinin (G\u00fcne\u015f Dil Teorisi) eskili\u011fine dayand\u0131ran bir teoriden ya\u00adrarlanarak zoraki etnik mitler, an\u0131lar, de\u011fer ve semboller tedarik etmeye \u00e7al\u0131\u015ft\u0131lar. Ancak harekete ge\u00e7irdikleri Mitoloji, sa\u011flamaya \u00e7al\u0131\u015ft\u0131klar\u0131 dayan\u0131\u015fma temelini kurmakta ve heyecanland\u0131rmada yeterli i\u015flevi g\u00f6remez.<\/p>\n

Kemalistler taraf\u0131ndan 1920lerin ortalar\u0131ndan itibaren M\u00fcsl\u00fcman-Osmanl\u0131 milliyet\u00e7ili\u011fine alternatif olarak konulan ve kesin bir \u015fekilde benimsetilmeye \u00e7al\u0131\u015ft\u0131klar\u0131 T\u00fcrk Milliyet\u00e7ili\u011fi program\u0131, Toplumun geni\u015f kesimlerinde \u00f6fkeye yol a\u00e7ar. Bu program, 1912\u20131922 aras\u0131ndaki\u00a0o zor<\/em>\u00a0d\u00f6nem<\/em>de ger\u00e7ekle\u015ftirilen M\u00fcsl\u00fcman-Osmanl\u0131 dayan\u0131\u015fmas\u0131 ba\u011flar\u0131n\u0131 yok etmi\u015ftir.<\/p>\n

Bunun yan\u0131nda bu mitlerin, Anadolu\u2019nun sahiplerinin T\u00fcrkler oldu\u011fu ve Anadolu\u2019dan kovulanlar\u0131n (Ermeniler, Helenler ve Pontoslular), bu topraklarda haklar\u0131n\u0131n olamayaca\u011f\u0131 y\u00f6n\u00fcnde bir bilinci geli\u015ftirdi\u011fini s\u00f6ylemek m\u00fcmk\u00fcn.<\/p>\n

Her romantik milliyet\u00e7ilikte bir uzak \u00fclke ve alt\u0131n \u00e7a\u011fa at\u0131f yap\u0131larak tebaa \u015fekillendirilmeye \u00e7al\u0131\u015f\u0131l\u0131r, heyecanland\u0131r\u0131l\u0131r.\u00a0Turan<\/em>\u00a0da bu i\u015flevi g\u00f6rm\u00fc\u015ft\u00fcr. G\u00fcne\u015f dil teorisi de yerle\u015fik olarak bulunulan topra\u011f\u0131n \u00e7ok eskiden beri sahibi hatta ilk sahibi olduklar\u0131 bilincine ve propagandas\u0131na y\u00f6neliktir.<\/p>\n

Teritoryal d\u00fc\u015f\u00fcncede sa\u011flanan g\u00f6r\u00fcn\u00fc\u015fteki ba\u015far\u0131ya ra\u011fmen etnik payandalar\u0131nda ciddi sorunlarla kar\u015f\u0131la\u015f\u0131l\u0131r. Etnik mitler ve Etnik seferberlik, milliyet\u00e7ili\u011fin geli\u015fimi bak\u0131m\u0131ndan temel olu\u015fturmay\u0131 ba\u015farmakta yetersiz kal\u0131r.<\/p>\n

K\u00fc\u00e7\u00fck kasaba ve k\u00f6yler \u0130sl\u00e2m\u2019a ba\u011fl\u0131l\u0131k duymay\u0131 ve \u0130sl\u00e2m\u00ee duygular sergilemeyi s\u00fcrd\u00fcr\u00fcr. T\u00fcrk\u00ee teoriler ve sembolizm, yarat\u0131lan burjuvazi aras\u0131nda bile, geni\u015f ve yayg\u0131n ba\u011fl\u0131l\u0131k hissini olu\u015fturmay\u0131 ba\u015faramamas\u0131, 30\u2019lu y\u0131llar\u0131n ortalar\u0131nda yeni aray\u0131\u015flar\u0131 beraberinde getirir.<\/p>\n

Kemalistlerin millet ve milliyet\u00e7ilik kurgusu ile ilgili literat\u00fcrden haberdar olduklar\u0131 anla\u015f\u0131lmaktad\u0131r. Kemalistler bu konuda olduk\u00e7a bilin\u00e7lidirler ve ne yapt\u0131klar\u0131n\u0131n fark\u0131ndad\u0131rlar. T\u00fcrk Milliyet\u00e7ilili\u011finin yerle\u015ftirilmesi i\u00e7in zor da d\u00e2hil olmak \u00fczere ne gerekliyse bunlar\u0131 ad\u0131m ad\u0131m ger\u00e7ekle\u015ftirmekten \u00e7ekinmezler.<\/p>\n

1930\u2019lar\u0131n ortas\u0131 Kemalist rejimi kal\u0131c\u0131la\u015ft\u0131r\u0131c\u0131 \u00f6nlemlerinin meyvelerini verdi\u011fi y\u0131llard\u0131r ve 30\u2019lar, Kemalist kadrolar\u0131n bir \u00f6nceki on y\u0131la g\u00f6re olduk\u00e7a rahat olduklar\u0131 bir d\u00f6nemi ifade eder. 1925 Mart\u2019\u0131nda kabul edilen Takrir-i S\u00fck\u00fbn Kanunu\u2019nun sa\u011flad\u0131\u011f\u0131 e\u015fsiz ortam da bu ko\u015fullar\u0131n peki\u015fmesinde \u00f6nemli rol oynar, her t\u00fcrden siyasi muhalefetin yok edilmesi ve bas\u0131n\u0131n susturulmas\u0131nda neredeyse h\u00fck\u00fcmete s\u0131n\u0131rs\u0131z yetki veren Takrir-i S\u00fck\u00fbn Kanunu b\u00fcy\u00fck i\u015flev g\u00f6r\u00fcr. Kemalistlerde, art\u0131k \u00f6nceki on y\u0131ldaki \u00e7ekingenlikleri yoktur, kendilerine g\u00fcvenleri gelmi\u015ftir. Kemalizm\u2019in topluma istedi\u011fi kimli\u011fi yerle\u015ftirebilmesi a\u00e7\u0131s\u0131ndan, unutkan bir toplum yaratmak anlam\u0131nda kolayla\u015ft\u0131r\u0131c\u0131 bir \u00f6\u011fe olarak Harf \u0130nk\u0131l\u00e2b\u0131 da ihmal edilmemi\u015ftir. Bu vesileyle ge\u00e7mi\u015fle ba\u011f\u0131 kopartarak \u0130mparatorlu\u011fu par\u00e7alayan kadrolar\u0131n \u00fcyeleri olduklar\u0131 da unutturulur.<\/p>\n

Takrir-i S\u00fckun ortam\u0131nda muhalefet potansiyel olarak da \u00a0ortadan kald\u0131r\u0131lm\u0131\u015f, ayr\u0131l\u0131k\u00e7\u0131 kalk\u0131\u015fmalar tedip edilmi\u015f, tek parti kurumsalla\u015fm\u0131\u015ft\u0131r. Art\u0131k Halife gibi birinin de g\u00f6lgesi kalmam\u0131\u015ft\u0131r. Toplumun\u00a0 siyaseten teslim al\u0131nma s\u00fcreci tamamlanm\u0131\u015ft\u0131r. \u201cEle\u015ftirinin d\u00fc\u015f\u00fcncenin olmad\u0131\u011f\u0131 yerde ise her t\u00fcrl\u00fc sa\u00e7mal\u0131k ve abesle i\u015ftigal m\u00fcmk\u00fcnd\u00fcr ki, ink\u0131laplar\u0131n art arda yap\u0131larak\u00a0modernle\u015fme s\u00fcreci[4]<\/strong><\/a><\/em>nin h\u0131z kazand\u0131\u011f\u0131 1920\u2019lerin ikinci yar\u0131s\u0131ndan sonra, 1930\u2019larla birlikte tam da bu olmu\u015ftur.\u201d[5]<\/a><\/p>\n

B\u00fct\u00fcn bu ink\u0131laplar ayn\u0131 zamanda Falih R\u0131fk\u0131\u2019n\u0131n da s\u00f6yledi\u011fi gibi\u00a0T\u00fcrkle\u015fmek<\/em>\u00a0amac\u0131na hizmet etmektedir.[6]<\/a><\/p>\n

Kemalist rejimin yerle\u015ftirilmesi i\u00e7in Takrir-i S\u00fck\u00fbn kanunu e\u015fsiz bir olanak sa\u011flar. Mustafa Kemal\u2019in prestiji ve etraf\u0131nda \u00f6r\u00fclen ki\u015fi k\u00fclt\u00fc de bu d\u00f6nemde ba\u015flar ve ilk Mustafa Kemal heykeli 1926 tarihinde yap\u0131l\u0131r, bunu Taksim an\u0131t\u0131 izleyecektir. Bu an\u0131t, g\u00f6rsel ara\u00e7lar\u0131n, ge\u00e7mi\u015fi yeniden yazma konusunda kullan\u0131l\u0131\u015f\u0131n\u0131n e\u015fsiz \u00f6rne\u011fidir. \u00d6nder fig\u00fcr\u00fc bu d\u00f6nemde otoriter, laik, modernle\u015fme ve\u00a0T\u00fcrkl\u00fck<\/em>\u00a0temelinde milletin in\u015fas\u0131 gibi bir dizi politikan\u0131n tan\u0131t\u0131lmas\u0131 ve savunulmas\u0131nda kullan\u0131lmaktad\u0131r. Bu politikalar, laiklik s\u00f6z konusu oldu\u011funda, geni\u015f kitleler taraf\u0131ndan tepkiyle kar\u015f\u0131lan\u0131r, T\u00fcrk milliyet\u00e7ili\u011fi s\u00f6z konusu oldu\u011funda ise, T\u00fcrk olmayan topluluklar i\u00e7in bir tehdidi ifade eder.[7]<\/a><\/p>\n

1930\u2019lar\u0131n ba\u015f\u0131ndaki \u00a0ki Serbest F\u0131rka deneyimi, Kemalizm olduk\u00e7a zay\u0131f oldu\u011funu da g\u00f6zler \u00f6n\u00fcne sermi\u015ftir. Anadolu\u2019nun Kemalizm\u2019e ve Kemalist milliyet\u00e7ili\u011fe dahli yoktur ve romantik milliyet\u00e7ili\u011fin Mitolojik \u00f6\u011feleri Anadolu\u2019yu heyecanland\u0131r\u0131p, Kemalistlerle dayan\u0131\u015fma duygusunu geli\u015ftirememi\u015ftir. K\u0131sac\u0131k Serbest F\u0131rka deneyimi, y\u00f6netici elitin, zorla kabul ettirdi\u011fi Kemalist Milliyet\u00e7ili\u011fin toplumla ba\u011flar\u0131n\u0131 kuramad\u0131\u011f\u0131 anla\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Bu d\u00f6nemin tan\u0131klar\u0131ndan Ahmet Hamdi Ba\u015far, Mustafa Kemal\u2019in 1930\u2019larda Samsun\u2019a geli\u015fini \u015f\u00f6yle anlat\u0131r: \u201cSamsuna geldi\u011fimiz zaman ba\u015fka yerde g\u00f6rmedi\u011fimiz bir manzara kar\u015f\u0131s\u0131nda kald\u0131k: gece her tarafta fevkal\u00e2de inzibat\u00ee tedbirler al\u0131nm\u0131\u015ft\u0131- \u0130stasyondan itibaren b\u00fct\u00fcn yollar s\u00fcng\u00fcl\u00fc askerler taraf\u0131ndan tutulmu\u015ftu. -Halk asker kordonlar\u0131n\u0131n ar\u00adkas\u0131na sinmi\u015fti. Bu suretle askerden ve polisten m\u00e2ada hi\u00e7 kim\u00adseyi g\u00f6rmeden, \u00e2deta bir d\u00fc\u015fman \u015fehrine hen\u00fcz giren bir ku\u00admandan gibi Gazi ve bizler otomobillerle, Gazinin misafir edi\u00adlece\u011fi kona\u011fa geldik- O Samsun ki, 1919 senesi May\u0131s\u0131nda, Gazinin, vatan\u0131 kurtarmak \u00fczere Anadolu\u2019ya ilk ad\u0131m\u0131m att\u0131\u011f\u0131 yerdi- On bir sene sonra vatan\u0131 kurtarm\u0131\u015f, davalar\u0131n\u0131 or\u00adtaya atm\u0131\u015f, ink\u0131l\u00e2b\u0131n\u0131 tamamlam\u0131\u015f bir \u015fef, bir kurtar\u0131c\u0131 s\u0131fat\u0131 ile ve daha iyi neler yap\u0131labilece\u011fini anlamak maksad\u0131 ile bu\u00adraya girdi\u011fi gece ayni adam bir inzibat kordonunun himayesi\u00adne muhta\u00e7 kalmaktad\u0131r\u201d[8]<\/a><\/p>\n

Bu durumda yeni mitlere, yeni heyecanlara ve yerelin ortak edilmesine ihtiyac\u0131n\u0131n oldu\u011fu fark edilmi\u015ftir. 1920\u2019lerin ortas\u0131nda ba\u015flayan, Mustafa Kemal\u2019in etraf\u0131nda \u00f6r\u00fclen ki\u015fi k\u00fclt\u00fc, 1930\u2019larda yo\u011funlu\u011funu artt\u0131rarak devam edecektir. 30\u2019lu y\u0131llar ayn\u0131 zamanda kapitalizmin b\u00fcy\u00fck krizinin g\u00fc\u00e7l\u00fc adamlarla \u00e7\u00f6zmenin ge\u00e7erli oldu\u011fu y\u0131llarla da \u00f6rt\u00fc\u015fmektedir. Tek tip bir toplumun in\u015fas\u0131 i\u00e7in en \u00f6nemli ad\u0131mlardan biri de Cumhuriyet Halk F\u0131rkas\u0131\u2019n\u0131n 1935 y\u0131l\u0131 kongresinde at\u0131l\u0131r. Nazi \u00f6rne\u011fini izleyen CHF, f\u0131rka ile devleti birle\u015ftirir. F\u0131rka, art\u0131k Yunus Nadi\u2019nin deyimiyle, \u201cb\u00fct\u00fcn milleti ayn\u0131 hedef istikametinde toplayan muazzam bir aile kuca\u011f\u0131\u201d[9]<\/strong><\/em><\/a>d\u0131r. Totaliter\u00a0 iklim tamamlanm\u0131\u015ft\u0131r.<\/p>\n

Ankara\u2019da Dil Tarih ve Co\u011frafya Fak\u00fcltesi de bu d\u00f6nemde kurulur. Fak\u00fcltenin a\u00e7\u0131l\u0131\u015f\u0131n\u0131 mecliste, d\u00f6nemin Maarif Bakan\u0131 \u015fu s\u00f6zlerle ifade eder: \u201cAtat\u00fcrk\u201d\u00fcn y\u00fcksek dehas\u0131ndan do\u011fan ve kendi kutlu eliyle yarat\u0131lan tarih ve dil hareketi, bunlara ba\u011fl\u0131 arkeoloji ve co\u011frafya bilgileri i\u00e7in Ankara\u2019da bir fak\u00fclte a\u00e7\u0131lacakt\u0131r\u201d[10]<\/a><\/p>\n

1930\u2019lar T\u00fcrk olmayan topluluklar i\u00e7in, 2510 Say\u0131l\u0131\u00a0\u0130skan Kanunu<\/em>\u00a0(1934) ve Meclise geldi\u011fi g\u00fcn kabul edilen\u00a0Tunceli Kanunu<\/em>ndan (1935) dolay\u0131 da \u00f6zel bir \u00f6nem ta\u015f\u0131r.<\/p>\n

Olu\u015fturulan totaliter iklimde bu kez yerellik seferber edilerek,\u00a0 Kurtar\u0131c\u0131n\u0131n maceralar\u0131 yeniden yorumlanacak ve yerel, s\u00fcrece dahil edilecektir. Samsun-Erzurum-Sivas-Ankara zinciri yeniden kurgulanarak, 19 May\u0131s\u2019a da ayr\u0131 bir \u00f6nem ve \u00a0anlam verilir. \u201cMustafa Kemal\u2019in 19 May\u0131s 1919\u2019da Samsun\u2019a \u00e7\u0131kt\u0131\u011f\u0131 ve T\u00fcrk ordular\u0131n\u0131n 9 Eyl\u00fcl 1922\u2019de \u0130zmir\u2019e girdi\u011fi do\u011frudur da geri kalan her \u015fey bu resmi tarihin \u015f\u00f6yle ya da b\u00f6yle kurban\u0131\u201d[11]<\/a>\u00a0olarak yeniden kurgulanacakt\u0131r. Devletin yeniden \u00fcretimi \u00e7er\u00e7evesinde lider yeniden \u00fcretilerek,\u00a0halk<\/em>\u00a0da bu s\u00fcrece dahil edilerek, lider, \u201cTek Adam<\/em>\u00a0olmaktan da \u00f6teye gidecek, kurdu\u011fu devletin tan\u0131m\u0131 bile\u00a0Devlet, Atas\u0131 etraf\u0131nda toplanm\u0131\u015f millettir<\/em>\u00a0diye yap\u0131lacakt\u0131[r].\u201d[12]<\/a><\/p>\n

Tarihin, a\u00e7\u0131ktan iktidara yedeklendi\u011fi bu d\u00f6nemde T\u00fcrk Tarih ve Ara\u015ft\u0131rma Kurumu kurularak yeni m\u00fckellefiyetler getirilir: \u201cgeni\u015f halk tabakalar\u0131, T\u00fcrk Tarihi Ara\u015ft\u0131rma Kurumuna fiili, m\u00fcspet yard\u0131m ve hizmette bulunacaklar, bunu vatani, milli vazife bilecekler ve bununla m\u00fclellef tutulacaklard\u0131r.\u201d[13]<\/a>\u00a0Siyaseten teslim al\u0131nm\u0131\u015f toplum istenilen her y\u00f6ne \u00e7ekilip, her i\u015fe ko\u015fulabilir durumdad\u0131r. Yereli seferber etmede ve \u015fekillendirmede Halkevleri de alt\u0131n \u00e7a\u011f\u0131n\u0131 ya\u015famaktad\u0131r. Bu d\u00f6nemde rejimin en \u00f6nemli kurumlar\u0131ndan Halkevleri\u2019nin b\u00fct\u00e7esi, Diyanet \u0130\u015fleri Reisli\u011fi dahil bir\u00e7ok Vekalet b\u00fct\u00e7esi toplam\u0131n\u0131n \u00fcst\u00fcndedir.<\/p>\n

Art\u0131k, Orta Asya\u2019n\u0131n yerini, Anadolu, O\u011fuz Ka\u011fan\u2019\u0131n yerini de ulusal kahraman alacak ve Halaskar\u2019\u0131n maceralar\u0131 yeniden yorumlanarak yeni bir mit yarat\u0131lacakt\u0131r. Bu yeni s\u00fcre\u00e7te bu kahramanl\u0131\u011fa somut olarak yerliler de d\u00e2hil edilecektir. Soyut Ata\u2019n\u0131n yerini somut Ata alacak, kurtar\u0131c\u0131 ve kurucunun maceralar\u0131na halk da menzil menzil (Samsun-Erzurum-Sivas-Ankara) d\u00e2hil edilerek\u00a0kahramanl\u0131\u011fa<\/em>\u00a0ortak edilecek, T\u00fcrk milliyet\u00e7ili\u011fi kurgusuna yeni bir zemin aranacakt\u0131r.<\/p>\n

\u201cY\u0131l 1936. G\u00fcnlerden 19 May\u0131s. Atat\u00fcrk Dolmabah\u00e7e\u2019de, ya\u00adn\u0131nda \u015e\u00fckr\u00fc Kaya, Ru\u015fen E\u015fref, K\u0131l\u0131\u00e7 Ali, Salih Bozok, Mehmet Soydan, Nuri Conker var, konu\u015fuyorlar.<\/p>\n

\u201cBirdenbire Atat\u00fcrk soruyor: \u2018Bug\u00fcn g\u00fcnlerden ne?\u2019<\/p>\n

\u201cDiyorlar Sal\u0131, \u00c7ar\u015famba neyse.<\/p>\n

\u201cAy\u0131n ka\u00e7\u0131: 19\u2019u<\/p>\n

\u201cAylardan ne: May\u0131s.<\/p>\n

\u201cNe oldu bug\u00fcn s\u00f6yleyin bakal\u0131m\u201d diyor.<\/p>\n

D\u00fc\u015f\u00fcn\u00fcyorlar, 19 May\u0131s\u2019ta ne oldu?<\/p>\n

Nuriye Akman \u015fa\u015f\u0131r\u0131yor. \u201cBilmiyorlar m\u0131? Nas\u0131l olur?\u201d diyor. Bozda\u011f devam ediyor:<\/p>\n

\u201cNas\u0131l bileceksin can\u0131m. O zamana kadar 19 May\u0131s\u2019\u0131n l\u00e2f\u0131 yok. Onun i\u00e7in soruyor Atat\u00fcrk. \u015eimdi bunlar ar\u0131yorlar, \u0130zmir\u2019in i\u015fga\u00adlinin 3\u2019\u00fcnc\u00fc g\u00fcn\u00fc, diyorlar. \u2018Ankara mitingi yap\u0131lm\u0131\u015ft\u0131\u2019, diyorlar. Atat\u00fcrk \u2018de\u011fil\u2019 diyor.<\/p>\n

\u2018\u201d\u0130smet Pa\u015fa\u2019n\u0131n Lozan\u2019dan Gazi\u2019ye \u00e7ekti\u011fi telgraf,\u2019 diyorlar.<\/p>\n

\u2018\u201dHay\u0131r, o 1923\u2019te, May\u0131s\u2019ta de\u011fil, diyorlar. \u2018Hali\u00e7 Konferan\u00ads\u0131,\u2019 diyorlar.<\/p>\n

\u2018\u201d\u0130ngilizlerle Irak meselesi \u00fczerinde konu\u015fmu\u015ftuk,\u2019 diyorlar.<\/p>\n

Akman da bu kez gazeteci merak\u0131yla, \u201cKim anlat\u0131yor bunu si\u00adze?\u201d diye araya giriyor.<\/p>\n

\u0130smet Bozda\u011f yan\u0131tl\u0131yor:<\/p>\n

\u201c\u015e\u00fckr\u00fc Kaya anlatt\u0131. \u201cTerakkiperver F\u0131rka\u2019n\u0131n kapat\u0131lmas\u0131 da bu aylarda olmu\u015ftu,\u201d diyorlar.<\/p>\n

\u201cAtat\u00fcrk, \u2018B\u0131rak\u0131n yahu bunlar\u0131\u2019 diyor. \u2018\u00d6yle bir \u015feydir ki bu, \u00fclkenin kurtulu\u015fudur\u2019. Yine bulam\u0131yorlar. En sonra \u015e\u00fckr\u00fc Kaya hat\u0131rl\u0131yor, \u2018Bu sizin \u0130stanbul\u2019dan ayr\u0131ld\u0131\u011f\u0131n\u0131z g\u00fcn m\u00fc?\u2019 deyince \u2018Yakla\u015ft\u0131n\u2019 diyor, \u2018Samsun\u2019a \u00e7\u0131kt\u0131\u011f\u0131m\u0131z g\u00fcn\u2019. Sonra, \u2018As\u0131l yapaca\u011f\u0131\u00adn\u0131z bayram bu,\u2019 diyor.<\/p>\n

Ertesi sene 19 May\u0131s\u2019ta \u015e\u00fckr\u00fc Kaya\u2019n\u0131n tertibiyle 19 May\u0131s Bayram\u0131 kutlan\u0131yor.\u201d[14]<\/a><\/p>\n

Burada 19 May\u0131s 1919, yeni bir kurgunun ba\u015flang\u0131c\u0131na i\u015faret etmektedir. Ulusal Kahraman yeniden yorumlanarak, Halaskar\u2019\u0131n yeniden yarat\u0131lma s\u00fcrecidir.<\/p>\n

Yerelli\u011fin seferberli\u011fi ve s\u00fcrece ortak edilmesi de T\u00fcrk milliyet\u00e7ili\u011fin geli\u015fimine temel olu\u015fturma bak\u0131m\u0131ndan ayr\u0131 bir kurgu s\u00fcrecini ba\u015flat\u0131r. Ancak b\u00fct\u00fcn bunlara ra\u011fmen ulus yaratmay\u0131 beceremez. Farkl\u0131 etnik ve dini olu\u015fumlar\u0131 birle\u015ftiren ortak bir kimli\u011fi yaratamaz. Bu kimlik krizinin devam etmesi ve vatanda\u015fl\u0131k bilincini geli\u015ftirememesi[15]<\/a>\u00a0de T\u00fcrk Milliyet\u00e7ili\u011finin sald\u0131rganl\u0131\u011f\u0131n\u0131n temelini olu\u015fturur.<\/p>\n

Dipnotlar<\/strong><\/p>\n

[1]<\/a>\u00a0Pierson, Christopher, Modern Devlet, \u00c7ev. Dilek Hattato\u011flu, \u00c7ivi Yaz\u0131lar\u0131 200, s 102<\/em><\/p>\n

[2]<\/a>\u00a0Gellner Ernest, Milliyet\u00e7ili\u011fe Bakmak,<\/em><\/p>\n

[3]<\/a>\u00a0Bu ayr\u0131\u015fma tamamen i\u015flevsel olup ayr\u0131\u015fmaya pek az kar\u015f\u0131 \u00e7\u0131k\u0131lm\u0131\u015f hatta iyi g\u00f6zle bak\u0131lm\u0131\u015ft\u0131r<\/em><\/p>\n

[4]<\/a>\u00a0Alt\u0131n\u0131 ben \u00e7izdim<\/em><\/p>\n

[5]<\/a>\u00a0\u00d6ngider Seyfi, Kurulu\u015f ve Kurucu, Ayk\u0131r\u0131 y. 2003, s 253<\/em><\/p>\n

[6]<\/a>\u00a0\u00d6ngider Seyfi, Kurulu\u015f\u2026 s 257<\/em><\/p>\n

[7]<\/a>\u00a0Z\u00fcrcher Eric Jan, Sava\u015f, Devrim, Ulusla\u015fma, \u00c7ev. Ergun Ayd\u0131no\u011flu Bilgi \u00dcn. Y. s 254-255<\/em><\/p>\n

[8]<\/a>\u00a0Ba\u015far Ahmet Hamdi, Atat\u00fcrkle \u00dc\u00e7 Ay ve 1930\u2019dan Sonra T\u00fcrkiye, Tan M. 1945, s 36<\/em><\/p>\n

[9]<\/a>\u00a0Ertun\u00e7 Ahmet Cemil, Cumhuriyetin Tarihi,P\u0131nar Y.2004, s 273<\/em><\/p>\n

[10]<\/a>\u00a0Ersanl\u0131 Behar B\u00fc\u015fra, \u0130ktidar ve Tarih, AfaY. 1992 s 169<\/em><\/p>\n

[11]<\/a>\u00a0\u00d6ngider Seyfi, Kurulu\u015f\u2026\u00a0 s 5<\/em><\/p>\n

[12]<\/a>\u00a0\u00d6ngider Seyfi, Kurulu\u015f\u2026 s 131<\/em><\/p>\n

[13]<\/a>\u00a0\u0130\u011fdemir Ulu\u011f, Cumhuriyetin 50. Y\u0131l\u0131nda T\u00fcrk Tarih Kurumu, TTK 1973\u00a0 Akt. B\u00fc\u015fra Ersanl\u0131 Behar \u0130ktidar ve Tarih s 173<\/em><\/p>\n

[14]<\/a>\u00a0Altan Mehmet, Birinci Cumhuriyet \u00dczerine Notlar, Birey Y.2001, 183-184<\/em><\/p>\n

[15]<\/a> T\u00fcrk milliyet\u00e7ili\u011finde vatan olarak co\u011frafi b\u00f6lgenin yerine devletin ifade edilmesi sorunun temel kayna\u011f\u0131d\u0131r.<\/em><\/p>\n

 <\/p>\n

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Sait \u00c7etino\u011flu Milliyet\u00e7ilik, bireylerin bir siyasi d\u00fczenin \u00fcyeleri aras\u0131nda topluluk olu\u015fu vurgulayan sembol ve inan\u00e7lar dizisine mensubiyeti olarak psikolojik nitelikli \u00a0bir olguyu tan\u0131mlar[1] 20\u2019li y\u0131llar\u0131n ba\u015f\u0131ndaki \u0130mparatorluktan Cumhuriyete ge\u00e7i\u015fte, \u00a0eskiden de var olan, kendine ait bir devlete sahip olmaya ve onu idare etmeye al\u0131\u015fk\u0131n olan askeri y\u00f6netici elit s\u0131n\u0131f mensubu olan Kemalist kadrolar, eskiden de […]<\/p>\n","protected":false},"author":7,"featured_media":83314,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,70,20,53],"tags":[],"class_list":["post-83313","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-makaleler","category-tarih-sayfalari","category-turkiyede-azinliklar"],"yoast_head":"\n19 May\u0131s \u2013 Tarihin \u0130ktidara Yedeklenmesi - 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