{"id":87281,"date":"2026-09-17T01:39:23","date_gmt":"2026-09-17T06:39:23","guid":{"rendered":"https:\/\/akunq.net\/tr\/?p=87281"},"modified":"2026-09-17T01:39:23","modified_gmt":"2026-09-17T06:39:23","slug":"midyat-ezidileri-gecmisin-kullerinden-bugune-otekinin-de-otekisi-olmak-diaspora-ve-geri-donus","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=87281","title":{"rendered":"Midyat Ezidileri: Ge\u00e7mi\u015fin K\u00fcllerinden Bug\u00fcne \u2018\u00d6teki\u2019nin de \u00d6tekisi Olmak, Diaspora ve Geri D\u00f6n\u00fc\u015f"},"content":{"rendered":"\n

Rengin U\u00e7kan<\/strong><\/p>\n\n\n\n

Mezopotamya, tarih boyunca \u00e7ok say\u0131da farkl\u0131 etnik, k\u00fclt\u00fcrel ve dini gruba ev sahipli\u011fi yapm\u0131\u015f, bu \u00f6zellikleriyle d\u00fcnyan\u0131n en eski medeniyet alanlar\u0131ndan biri olarak kabul edilmi\u015ftir. Bu co\u011frafyada binlerce y\u0131ll\u0131k bir ge\u00e7mi\u015fe sahip olan topluluklardan biri de Ezidilerdir. Ezidilik inanc\u0131, k\u00f6kenleri Antik Mezopotamya inan\u00e7 sistemlerine, Zerd\u00fc\u015ftl\u00fc\u011fe, Maniheizme ve \u0130slam \u00f6ncesinde var olan yerel inan\u00e7lara kadar uzanan, kendine has rit\u00fcelleri, felsefi temelleri ve kat\u0131 toplumsal kurallar\u0131 olan kapal\u0131 bir inan\u00e7 sistemidir.\u00a0<\/strong><\/em><\/p>\n\n\n\n

T\u00fcrkiye s\u0131n\u0131rlar\u0131 i\u00e7inde \u00f6zellikle Mardin, Batman, Siirt, \u015eanl\u0131urfa ve \u015e\u0131rnak gibi illerde ve bunlara ba\u011fl\u0131 da\u011fl\u0131k ve k\u0131rsal yerle\u015fimlerde yo\u011fun olarak ya\u015fam\u0131\u015f olan Ezidiler, y\u00fczy\u0131llarca b\u00f6lgedeki bask\u0131n dini, politik ve idari yap\u0131lar kar\u015f\u0131s\u0131nda dezavantajl\u0131, hatta zaman zaman tamamen d\u0131\u015flanm\u0131\u015f bir konumda kalm\u0131\u015flard\u0131r. <\/p>\n\n\n\n

Toplumsal yap\u0131n\u0131n korunmas\u0131 ve inanc\u0131n nesilden nesile aktar\u0131lmas\u0131 s\u00fcrecinde co\u011frafi ko\u015fullar\u0131n rol\u00fc g\u00f6rmezden gelinemez. Da\u011fl\u0131k alanlar ve sarp vadiler onlar i\u00e7in d\u0131\u015f d\u00fcnyadan gelen bask\u0131lara kar\u015f\u0131 birer s\u0131\u011f\u0131nak i\u015flevi g\u00f6rm\u00fc\u015ft\u00fcr. Ancak bu izolasyon, ayn\u0131 zamanda merkezi y\u00f6netimlerle ve \u00e7evre topluluklarla entegrasyonu zorla\u015ft\u0131rm\u0131\u015f, kar\u015f\u0131l\u0131kl\u0131 \u00f6nyarg\u0131lar\u0131n derinle\u015fmesine ortam haz\u0131rlam\u0131\u015ft\u0131r. T\u00fcrkiye\u2019nin idari ve sosyal yap\u0131s\u0131 i\u00e7inde Ezidiler, ne tam anlam\u0131yla bir az\u0131nl\u0131k olarak tan\u0131nm\u0131\u015f ne de yerel halk\u0131n \u00e7o\u011funlu\u011fu taraf\u0131ndan tam kabul g\u00f6rm\u00fc\u015ft\u00fcr. Bu durum, onlar\u0131n s\u00fcrekli bir \u00f6teki \u015feklinde ya\u015famas\u0131na neden olmu\u015ftur. Gaston Bachelard\u2019\u0131n \u201cMekan\u0131n Poetikas\u0131\u201d adl\u0131 \u00e7al\u0131\u015fmas\u0131nda ele ald\u0131\u011f\u0131 \u00fczere, sarp co\u011frafi yap\u0131lar ve da\u011fl\u0131k s\u0131\u011f\u0131naklar insan topluluklar\u0131na d\u0131\u015f d\u00fcnyadan korunma alan\u0131 sa\u011flarken, ayn\u0131 zamanda onlar\u0131 d\u0131\u015f d\u00fcnyaya kar\u015f\u0131 kapal\u0131 ve tecrit edilmi\u015f bir varolu\u015fa mahkum eder.<\/p>\n\n\n\n

\u0130nan\u00e7 Sistemi, Teolojik Yap\u0131 ve Toplumsal S\u0131n\u0131rlar<\/strong><\/p>\n\n\n\n

Ezidilik inanc\u0131n\u0131n teolojik yap\u0131s\u0131 d\u0131\u015far\u0131dan bakan insanlar i\u00e7in uzun s\u00fcre yanl\u0131\u015f anla\u015f\u0131lm\u0131\u015f, \u00e7e\u015fitli \u00f6nyarg\u0131lara ve karanl\u0131k mitlere kurban edilmi\u015ftir. Ezidilik inanc\u0131n\u0131n merkezinde Melek Tavus fig\u00fcr\u00fc yer almaktad\u0131r. D\u0131\u015far\u0131daki toplumlar taraf\u0131ndan tek tarafl\u0131 ve yanl\u0131\u015f bilgilendirmelerle farkl\u0131 anlamlar y\u00fcklenen Melek Tavus, Ezidi inanc\u0131nda Tanr\u0131 taraf\u0131ndan evreni korumak ve y\u00f6netmekle g\u00f6revlendirilen ba\u015f melek olarak g\u00f6r\u00fcl\u00fcr. Ezidili\u011fin en temel toplumsal kurallar\u0131ndan biri, d\u0131\u015far\u0131dan kimsenin bu dine kabul edilmemesidir. Ezidi olmak i\u00e7in anne ve baban\u0131n ikisinin de Ezidi olmas\u0131 kesin bir \u015fartt\u0131r. Bu yap\u0131, toplulu\u011fun d\u0131\u015f d\u00fcnyaya kar\u015f\u0131 kapanmas\u0131na, yabanc\u0131lara kar\u015f\u0131 mesafeli durmas\u0131na ve kendi k\u00fclt\u00fcrel ile inan\u00e7sal s\u0131n\u0131rlar\u0131n\u0131 \u00e7ok s\u0131k\u0131 bir \u015fekilde korumas\u0131na zemin olu\u015fturmu\u015ftur. Yaz\u0131l\u0131 kutsal metinlerin bulunmay\u0131\u015f\u0131, inanc\u0131n s\u00f6zl\u00fc gelenek yoluyla nesiller boyu aktar\u0131lmas\u0131n\u0131 zorunlu k\u0131lm\u0131\u015f ve Alman filozof Walter Benjamin\u2019in \u201cPasajlar\u201d ile \u201cHikaye Anlat\u0131c\u0131s\u0131\u201d \u00e7al\u0131\u015fmalar\u0131nda belirtti\u011fi gibi, toplumsal haf\u0131zan\u0131n bizzat ya\u015fayan insanlar\u0131n sesinde, ezgilerinde ve g\u00fcnl\u00fck pratiklerinde saklanmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Yaz\u0131l\u0131 kutsal metinlerin bulunmamas\u0131, inanc\u0131n s\u00f6zl\u00fc gelenek yoluyla ku\u015faktan ku\u015fa\u011fa aktar\u0131lmas\u0131n\u0131 zorunlu k\u0131lm\u0131\u015ft\u0131r. Kew\u00ea ve Qewl ad\u0131 verilen dini deyi\u015fler, ilahiler, ezgiler ve dualar, toplulu\u011fun haf\u0131zas\u0131n\u0131, tarihini ve inan\u00e7 esaslar\u0131n\u0131n par\u00e7alar\u0131d\u0131r. Bu s\u00f6zl\u00fc aktar\u0131m mekanizmas\u0131, toplulu\u011fun dilini ve haf\u0131zas\u0131n\u0131 korumas\u0131n\u0131 sa\u011flam\u0131\u015f fakat beraberinde d\u0131\u015f d\u00fcnyayla entelekt\u00fcel bir kopu\u015fu da getirmi\u015ftir. Ezidilerde ibadetler g\u00fcne\u015fe d\u00f6n\u00fck bir \u015fekilde yap\u0131l\u0131r. Sabah, \u00f6\u011fle ve ak\u015fam olmak \u00fczere g\u00fcnde \u00fc\u00e7 kez ger\u00e7ekle\u015ftirilen bu ibadetlerde g\u00fcne\u015fe duyulan sayg\u0131 ve minnet \u00f6nemlidir ve \u00f6n plandad\u0131r. Ayr\u0131ca su, ate\u015f, toprak ve a\u011fa\u00e7 gibi do\u011fan\u0131n par\u00e7alar\u0131na kar\u015f\u0131 b\u00fcy\u00fck bir hassasiyet g\u00f6sterilir. Bu unsurlar\u0131n kirletilmemesi Ezidili\u011fin en temel ahlaki kurallar\u0131 aras\u0131ndad\u0131r. Bir Ezidi i\u00e7in do\u011fa, tanr\u0131n\u0131n kutsal bir emanetidir ve bu emanete zarar vermek inanc\u0131n \u00f6z\u00fcne g\u00f6re b\u00fcy\u00fck bir g\u00fcnaht\u0131r. Ezidilik inanc\u0131nda toplumsal d\u00fczen kat\u0131 bir kast sistemine benzer hiyerar\u015fik yap\u0131lanmayla desteklenir. \u015eeyh, Pir ve Faqir gibi dini s\u0131n\u0131flar topluluktaki ruhsal ve sosyal i\u015fleri y\u00fcr\u00fct\u00fcr. Evliliklerin kesin kurallar \u00e7er\u00e7evesinde kendi s\u0131n\u0131f\u0131 ve inan\u00e7 grubu i\u00e7inde yap\u0131lmas\u0131 zorunlulu\u011fu, d\u0131\u015f d\u00fcnyayla evlilik ba\u011flar\u0131n\u0131n kurulmas\u0131n\u0131 engellemi\u015ftir. Bu kapal\u0131l\u0131k, toplulu\u011fun y\u00fczy\u0131llar boyunca kimli\u011fini korumas\u0131n\u0131 sa\u011flayan en g\u00fc\u00e7l\u00fc kalkanlardan biri olmu\u015ftur. Fakat bu durum ayn\u0131 zamanda modernle\u015fme s\u00fcre\u00e7lerinde uyum sorunlar\u0131n\u0131 ve toplumsal izolasyonu derinle\u015ftiren temel etkenlerden biri olarak da kay\u0131tlara ge\u00e7mi\u015ftir.<\/p>\n\n\n\n

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\u00c7ar\u015fema Sor<\/figcaption><\/figure>\n\n\n\n

\u00c7ar\u015fema Sor Bayram\u0131 ve Toplumsal Birlik<\/strong><\/p>\n\n\n\n

Ezidilerde y\u0131l\u0131n en \u00f6nemli dini ve k\u00fclt\u00fcrel etkinliklerinden biri \u00c7ar\u015fema Sor, yani K\u0131z\u0131l \u00c7ar\u015famba bayram\u0131d\u0131r. Nisan ay\u0131na denk gelen bu bayram, evrenin yarat\u0131l\u0131\u015f\u0131n\u0131n tamamland\u0131\u011f\u0131 ve do\u011fan\u0131n yeniden uyand\u0131\u011f\u0131 g\u00fcn olarak kutlan\u0131r. \u00c7ar\u015fema Sor, Ezidilerin bir araya geldi\u011fi, inanc\u0131n simgelerinin hat\u0131rland\u0131\u011f\u0131 ve ortak aidiyet duygusunun en g\u00fc\u00e7l\u00fc \u015fekilde hissedildi\u011fi zamand\u0131r. Bu \u00f6zel g\u00fcn, sadece yerelde kalanlar i\u00e7in de\u011fil, d\u00fcnyan\u0131n farkl\u0131 yerlerine g\u00f6\u00e7 etmi\u015f olan Ezidiler i\u00e7in de b\u00fcy\u00fck bir bulu\u015fma g\u00fcn\u00fcd\u00fcr. Avrupa\u2019n\u0131n farkl\u0131 \u00fclkelerinde, \u00f6zellikle Almanya\u2019da ya\u015fayan geni\u015f Ezidi diasporas\u0131, \u00c7ar\u015fema Sor bayram\u0131n\u0131 kendi k\u00f6ylerinde, akrabalar\u0131yla birlikte kutlamak amac\u0131yla her y\u0131l nisan ay\u0131nda memleketlerine geri d\u00f6nerler. Lale\u015f Vadisi inanc\u0131n merkezi olmaya devam ederken, Midyat ve \u0130dil\u2019deki Ezidi k\u00f6ylerinde de bu bayram b\u00fcy\u00fck bir co\u015fkuyla idrak edilir. Yurt d\u0131\u015f\u0131ndan gelen Ezidiler, k\u00f6ylerindeki akrabalar\u0131yla bulu\u015farak toplu yemekler yapar, yumurta boyama gibi kadim rit\u00fcelleri ger\u00e7ekle\u015ftirir ve bayram\u0131n ruhunu ya\u015fat\u0131rlar. Kutlama alan\u0131na sadece Ezidiler gitmez, farkl\u0131 din ve milletlere mensup insanlar da kutlamaya davet edilir. \u00c7ar\u015fema Sor, do\u011fan\u0131n uyan\u0131\u015f\u0131n\u0131 simgeledi\u011fi gibi toplumsal ba\u011flar\u0131n ve kolektif haf\u0131zan\u0131n da tazelenmesini sa\u011flar. Bayram haz\u0131rl\u0131klar\u0131 g\u00fcnler \u00f6ncesinden ba\u015flar. Evler temizlenir, k\u0131rm\u0131z\u0131 renkli \u00e7i\u00e7ekler derlenir ve mezarl\u0131k ziyaretleri yap\u0131larak kaybedilen ki\u015filer an\u0131l\u0131r. Bu rit\u00fceller, fiziksel olarak kopar\u0131lm\u0131\u015f olan k\u00f6klerin manevi alanda yeniden sa\u011flamla\u015ft\u0131r\u0131lmas\u0131na hizmet eder. Avrupa\u2019dan gelen gen\u00e7 ku\u015faklar, bu vesileyle atalar\u0131n\u0131n topraklar\u0131n\u0131, dilini ve k\u00fclt\u00fcr\u00fcn\u00fc yerinde ya\u015fayabilme imkan\u0131 bulur. Bu bulu\u015fmalar Ezidiler i\u00e7in diasporadaki kimlik erozyonunu yava\u015flatan en \u00f6nemli k\u00fclt\u00fcrel k\u00f6pr\u00fclerden biridir.<\/p>\n\n\n\n

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\u00c7ar\u015fema Sor<\/figcaption><\/figure>\n\n\n\n

Ezidili\u011fin T\u00fcrkiye\u2019deki Tarihsel Durumu<\/strong><\/p>\n\n\n\n

Osmanl\u0131 d\u00f6neminde Ezidiler, klasik millet sisteminin karma\u015f\u0131k yap\u0131s\u0131 i\u00e7inde kendilerine tam olarak yer bulamam\u0131\u015ft\u0131r. Gayrim\u00fcslim stat\u00fcs\u00fcnde de\u011ferlendirilmeyen, ancak M\u00fcsl\u00fcman \u00e7o\u011funluk taraf\u0131ndan da \u0130slamiyet\u2019in temel inan\u00e7 esaslar\u0131na uymayan bir grup olarak g\u00f6r\u00fclenen Ezidiler, hukuki ve idari anlamda s\u00fcrekli bir belirsizlik ve bask\u0131 ortam\u0131nda ya\u015famak zorunda kalm\u0131\u015flard\u0131r. Osmanl\u0131 ar\u015fiv belgelerinde ve Bat\u0131l\u0131 seyyahlar\u0131n seyahatnamelerinde Ezidilerle ilgili genellikle \u00f6nyarg\u0131l\u0131, marjinalle\u015ftirici ve d\u0131\u015flay\u0131c\u0131 ifadeler yer alm\u0131\u015ft\u0131r. Merkezi otoritenin zay\u0131flad\u0131\u011f\u0131 d\u00f6nemlerde, b\u00f6lgedeki a\u015firetler ve beylikler \u00fczerinde kurulan bask\u0131lar, Ezidileri do\u011frudan hedef haline getirmi\u015ftir. Vergi sisteminde ya\u015fanan adaletsizlikler, askerlik y\u00fck\u00fcml\u00fcl\u00fckleri ve merkezi devletin dini az\u0131nl\u0131klara y\u00f6nelik politikalar\u0131, Ezidilerin Osmanl\u0131 co\u011frafyas\u0131nda s\u00fcrekli bir g\u00fcvenlik sorunu ya\u015famas\u0131na neden olmu\u015ftur. 19. y\u00fczy\u0131lda Osmanl\u0131 devletinin merkeziyet\u00e7ilik politikalar\u0131 kapsam\u0131nda Ezidiler \u00fczerinde kurulan askeri ve idari bask\u0131lar artm\u0131\u015f, bu durum bir\u00e7ok Ezidi toplulu\u011funun ya da\u011fl\u0131k b\u00f6lgelere \u00e7ekilmesine ya da Kafkasya ile Suriye gibi kom\u015fu b\u00f6lgelere g\u00f6\u00e7 etmesine yol a\u00e7m\u0131\u015ft\u0131r. Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun son d\u00f6neminde ya\u015fanan bu idari s\u0131k\u0131nt\u0131lar, toplulu\u011fun haf\u0131zas\u0131nda derin izler b\u0131rakm\u0131\u015f ve onlarda devlet otoritesine kar\u015f\u0131 mesafeli bir tutumun geli\u015fmesine ortam haz\u0131rlam\u0131\u015ft\u0131r. B\u00f6lgedeki yerel beylerin vergi toplama bahanesiyle Ezidi k\u00f6yleri \u00fczerine d\u00fczenledi\u011fi seferler, toplulu\u011fun ekonomik olarak zay\u0131flamas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Ayr\u0131ca askere alma s\u00fcre\u00e7lerindeki anla\u015fmazl\u0131klar ve inan\u00e7lar\u0131na m\u00fcdahale edilme korkusu, devlet ile topluluk aras\u0131ndaki mesafeyi a\u00e7m\u0131\u015ft\u0131r. Tanzimat d\u00f6nemindeki reformlarda gayrim\u00fcslimlere tan\u0131d\u0131\u011f\u0131 haklardan Ezidilerin yararland\u0131r\u0131lmamas\u0131, onlar\u0131n hukuki stat\u00fcs\u00fczl\u00fc\u011f\u00fcn\u00fc daha da belirginle\u015ftirmi\u015ftir. Bu durum g\u00fcn\u00fcm\u00fcze kadar gelen en a\u011f\u0131r sosyolojik y\u00fcklerden biri olmu\u015ftur. Cumhuriyet d\u00f6neminden bug\u00fcne \u0130slamiyetin resmi yorumu d\u0131\u015f\u0131nda kalan Ezidiler asimilasyon bask\u0131lar\u0131 ve yereldeki sosyal d\u0131\u015flanmalarla kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015flard\u0131r. Kamu kurumlar\u0131yla ili\u015fkilerinin zay\u0131f olmas\u0131 bir\u00e7ok kamusal hizmetten yararlanamamalar\u0131na neden olmu\u015ftur.<\/p>\n\n\n\n

\"\"\/<\/figure>\n\n\n\n

1990\u2019lar ve K\u00f6y Bo\u015faltma Politikalar\u0131<\/strong><\/p>\n\n\n\n

1980\u2019li y\u0131llara kadar T\u00fcrkiye\u2019de k\u0131rsal alanda ya\u015fayan \u00f6nemli bir Ezidi n\u00fcfusu bulunuyordu. \u0130nsan Haklar\u0131 Derne\u011fi (\u0130HD) Az\u0131nl\u0131k Raporlar\u0131\u2019na g\u00f6re, 1980\u2019li y\u0131llar\u0131n ba\u015flar\u0131nda T\u00fcrkiye s\u0131n\u0131rlar\u0131 i\u00e7inde yakla\u015f\u0131k 70.000 ile 100.000 aras\u0131nda Ezidi ya\u015f\u0131yordu. Bu n\u00fcfusun \u00e7ok b\u00fcy\u00fck bir k\u0131sm\u0131 Mardin\u2019in Midyat il\u00e7esine ba\u011fl\u0131 k\u00f6ylerde, Batman\u2019\u0131n Be\u015firi il\u00e7esinde ve \u015e\u0131rnak\u2019\u0131n k\u0131rsal yerle\u015fimlerinde toplanm\u0131\u015ft\u0131. Bu k\u00f6ylerde tar\u0131m, hayvanc\u0131l\u0131k ve ba\u011fc\u0131l\u0131kla u\u011fra\u015fan Ezidiler, kendi geleneksel ya\u015fam tarzlar\u0131n\u0131 devam ediyorlard\u0131. Ancak 1990\u2019l\u0131 y\u0131llarda b\u00f6lgedeki siyasi durumun ard\u0131ndan g\u00fcvenlik gerek\u00e7esiyle uygulanan k\u00f6y bo\u015faltma politikalar\u0131 ve stratejik g\u00fcvenlik operasyonlar\u0131 Ezidi k\u00f6ylerini do\u011frudan ve y\u0131k\u0131c\u0131 bir \u015fekilde hedef alm\u0131\u015ft\u0131r. T\u00fcrkiye \u0130nsan Haklar\u0131 Vakf\u0131 (T\u0130HV) ar\u015fivlerinde ve \u00e7e\u015fitli insan haklar\u0131 raporlar\u0131nda yer alan verilere g\u00f6re, bu d\u00f6nemde artan bask\u0131lar, tehditler, k\u00f6y koruculu\u011fu dayatmalar\u0131 ve silahl\u0131 \u00e7at\u0131\u015fmalar\u0131n ortas\u0131nda kalma korkusu, binlerce Ezidiyi topraklar\u0131ndan ayr\u0131lmaya mecbur b\u0131rakm\u0131\u015ft\u0131r. Ezidilerin b\u00fcy\u00fck bir k\u0131sm\u0131 Avrupa\u2019ya g\u00f6\u00e7 etmi\u015ftir. 1990\u2019lar\u0131n ortas\u0131na gelindi\u011finde, T\u00fcrkiye\u2019deki Ezidi n\u00fcfusu h\u0131zla erimi\u015f ve say\u0131lar\u0131 20.000\u2019in alt\u0131na d\u00fc\u015fm\u00fc\u015ft\u00fcr. K\u00f6ylerin bo\u015falt\u0131lmas\u0131, sadece bir co\u011frafi yer de\u011fi\u015ftirme s\u00fcreci olmam\u0131\u015f, ayn\u0131 zamanda y\u00fczy\u0131llard\u0131r s\u00fcregelen tar\u0131m k\u00fclt\u00fcr\u00fcn\u00fcn, yerel mimarinin ve en \u00f6nemlisi s\u00f6zl\u00fc haf\u0131zan\u0131n da kal\u0131c\u0131 olarak yok olmas\u0131na u\u011framas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Bu d\u00f6nemde ya\u015fanan g\u00f6\u00e7 dalgas\u0131, sadece fiziksel bir yer de\u011fi\u015ftirme de\u011fil, ayn\u0131 zamanda nesiller boyunca aktar\u0131lan geleneksel ya\u015fam bi\u00e7iminin koptu\u011fu dramatik bir k\u0131r\u0131lma olarak da g\u00f6r\u00fclebilir. K\u00f6ylerin bo\u015falt\u0131lmas\u0131yla birlikte araziler sahipsiz kalm\u0131\u015f, ba\u011flar kurumu\u015f ve ta\u015f evler kendi kaderine terk edilmi\u015ftir. K\u0131rsal alandaki toplumsal organizasyonun \u00e7\u00f6kmesi, Ezidi kimli\u011finin ta\u015f\u0131y\u0131c\u0131 ayaklar\u0131n\u0131 zay\u0131flatm\u0131\u015ft\u0131r. Michel Foucault\u2019un iktidar, mekan kontrol\u00fc ve n\u00fcfus hareketleri \u00fczerine yapt\u0131\u011f\u0131 teorik \u00e7\u00f6z\u00fcmlemelerde vurgulad\u0131\u011f\u0131 gibi, devlet akl\u0131n\u0131n k\u0131rsal alanlar\u0131 g\u00fcvenlik politikalar\u0131 do\u011frultusunda bo\u015faltmas\u0131, o topraklarda bin y\u0131ld\u0131r kurulan k\u00fclt\u00fcrel ba\u011flar\u0131n k\u00f6k\u00fcnden s\u00f6k\u00fclmesi anlam\u0131na gelir.<\/p>\n\n\n\n

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Ezidilere ait Kiwex k\u00f6y\u00fc<\/figcaption><\/figure>\n\n\n\n

K\u00f6ylerin Durumu: Eski Kal\u0131nt\u0131lar ve Yeni Yap\u0131lar<\/strong><\/p>\n\n\n\n

T\u00fcrkiye\u2019deki Ezidi yerle\u015fim yerleri \u015fimdi ge\u00e7mi\u015fin ac\u0131 hat\u0131ralar\u0131 ile bug\u00fcn\u00fcn yeniden in\u015fa \u00e7abalar\u0131n\u0131n i\u00e7 i\u00e7e ge\u00e7ti\u011fi alanlard\u0131r. 1990\u2019l\u0131 y\u0131llarda ya\u015fanan g\u00f6\u00e7 dalgalar\u0131 ve g\u00fcvenlik politikalar\u0131 nedeniyle bo\u015falan k\u00f6yler, uzun s\u00fcre sessiz kalm\u0131\u015ft\u0131. Ancak son y\u0131llarda o k\u00f6ylerde k\u0131smi bir geri d\u00f6n\u00fc\u015f hareketlili\u011fi ve k\u00f6ylerini yeniden canland\u0131rma \u00e7abalar\u0131 ba\u015flam\u0131\u015ft\u0131r. Bug\u00fcn Midyat ve \u00e7evresindeki Ezidi k\u00f6ylerinde, iki farkl\u0131 d\u00f6nemin izleri ayn\u0131 anda g\u00f6r\u00fcl\u00fcr. Y\u0131llar \u00f6nce terk edilmi\u015f, r\u00fczgara ve zamana direnen eski ta\u015f evlerin kal\u0131nt\u0131lar\u0131, y\u0131k\u0131k duvarlar\u0131 ve tavan\u0131 \u00e7\u00f6km\u00fc\u015f odalar\u0131yla hala yerlerinde durmaktad\u0131r. Bu kal\u0131nt\u0131 \u015feklindeki evler ge\u00e7mi\u015fte ya\u015fanan zorunlu g\u00f6\u00e7lerin ve terk edili\u015fin sessiz tan\u0131klar\u0131d\u0131r. Bu kal\u0131nt\u0131lar\u0131n\u0131n hemen yan\u0131nda ise k\u00f6ylerine geri d\u00f6nenlerin ya da Avrupa\u2019dan gelen desteklerle yeni evler yapt\u0131rmak isteyenlerin in\u015fa etti\u011fi modern yap\u0131lar bulunmaktad\u0131r. \u0130nsanlar, atalar\u0131n\u0131n topraklar\u0131n\u0131 tamamen b\u0131rakmamak, tatillerde veya bayramlarda k\u00f6ylerine geri d\u00f6nebilmek i\u00e7in bu yeni evleri in\u015fa etmektedirler. Eski ta\u015f kal\u0131nt\u0131larla yeni binalar\u0131n yan yana durdu\u011fu bu manzara, toplulu\u011fun k\u00f6klerine olan ba\u011fl\u0131l\u0131\u011f\u0131n\u0131n en a\u00e7\u0131k g\u00f6stergesidir. Bu yeni yap\u0131la\u015fma s\u00fcreci, k\u00f6ylerin tamamen insans\u0131zla\u015fmas\u0131n\u0131 \u00f6nleyen \u00f6nemli bir hamledir. Avrupa\u2019da kazand\u0131klar\u0131 ekonomik birikimi memleketlerine yat\u0131ran diasporadaki Ezidiler, k\u00f6ylerinde modern konutlar in\u015fa ederek tatillerini buralarda ge\u00e7irmektedirler. Ancak bu durum, y\u0131l\u0131n b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcnde k\u00f6ylerin yine sessizli\u011fe b\u00fcr\u00fcnmesine engel olamamaktad\u0131r. Eski ta\u015f kal\u0131nt\u0131lar ile yeni betonarme yap\u0131lar aras\u0131ndaki fark, toplulu\u011fun ge\u00e7mi\u015f ile gelece\u011fe tutunma \u00e7abas\u0131n\u0131n mimari yans\u0131mas\u0131d\u0131r.<\/p>\n\n\n\n

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Ezidi mezarl\u0131\u011f\u0131<\/figcaption><\/figure>\n\n\n\n

G\u00f6\u00e7 Dalgalar\u0131 ve Avrupa Diasporas\u0131n\u0131n Do\u011fu\u015fu<\/strong><\/p>\n\n\n\n

T\u00fcrkiye\u2019den ayr\u0131lmak zorunda kalan Ezidilerin \u00e7ok b\u00fcy\u00fck bir \u00e7o\u011funlu\u011fu uluslararas\u0131 g\u00f6\u00e7 yollar\u0131na d\u00fc\u015ferek yurtd\u0131\u015f\u0131na \u00e7\u0131kmay\u0131 tercih etmi\u015ftir. \u00d6zellikle Almanya, Fransa, \u0130sve\u00e7, Hollanda, Bel\u00e7ika ve \u0130svi\u00e7re gibi Bat\u0131 Avrupa \u00fclkeleri Ezidilerin g\u00f6\u00e7 etti\u011fi ba\u015fl\u0131ca co\u011frafyalar olmu\u015ftur. Bug\u00fcn \u00f6zellikle Almanya\u2019da on binlerce ki\u015fiden olu\u015fan, ekonomik ve \u00f6rg\u00fctsel olarak gayet g\u00fc\u00e7l\u00fc bir Ezidi diasporas\u0131 bulunmaktad\u0131r. Bu diaspora, T\u00fcrkiye ve Orta Do\u011fu k\u00f6kenli Ezidilerin k\u00fclt\u00fcrlerini koruyabildi\u011fi en \u00f6nemli merkezlerden biridir. Almanya ba\u015fta olmak \u00fczere Avrupa\u2019ya yerle\u015fen Ezidiler, kendi dini ve k\u00fclt\u00fcrel kimliklerini yeni nesillere aktarmak amac\u0131yla dernekler, k\u00fclt\u00fcrel merkezler ve inan\u00e7lar\u0131na dair kurullar kurmu\u015flard\u0131r. Irak\u2019ta bulunan Lale\u015f Vadisi inanc\u0131n ana hac merkezi ve merkezi otoritesi olmaya devam ederken, Avrupa\u2019daki diaspora \u00fcyeleri bu merkezle ba\u011flar\u0131n\u0131 dijital a\u011flar, dini ziyaretler ve \u00f6rg\u00fctsel yap\u0131lar arac\u0131l\u0131\u011f\u0131yla g\u00fc\u00e7l\u00fc bir \u015fekilde s\u00fcrd\u00fcr\u00fcyor. Yine ayn\u0131 zamanda Mardin\u2019deki Bacine k\u00f6y\u00fc ve \u0130dil\u2019deki k\u00f6ylere de y\u0131l\u0131n belirli d\u00f6neminde k\u00f6ye mensup olmas\u0131na ba\u011fl\u0131 olmaks\u0131z\u0131n bir\u00e7ok Ezidi u\u011fruyor. Bununla birlikte, diaspora ya\u015fam\u0131n\u0131n getirdi\u011fi asimilasyon tehlikesi, yeni ku\u015faklar\u0131n ana dili ve k\u00fclt\u00fcr\u00fcyle ba\u011flar\u0131n\u0131n zay\u0131flamas\u0131 ve toplumsal entegrasyon sorunlar\u0131, Avrupa\u2019daki Ezidi topluluklar\u0131n\u0131n g\u00fcn\u00fcm\u00fczde kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 en \u00f6nemli sosyolojik sorunlar aras\u0131ndad\u0131r. Diaspora, bir yandan k\u00fclt\u00fcrel hayatta kalman\u0131n ve kurumsalla\u015fman\u0131n merkezi olurken, di\u011fer yandan ana vatanla kurulan ba\u011flar\u0131n kopma riskini i\u00e7inde bar\u0131nd\u0131r\u0131r. Avrupa\u2019da do\u011fup b\u00fcy\u00fcyen gen\u00e7 nesiller, k\u00f6kleriyle olan ba\u011flar\u0131n\u0131 korumak i\u00e7in d\u00fczenlenen kamp ve k\u00fclt\u00fcrel etkinliklere kat\u0131lsalar da, co\u011frafi ve k\u00fclt\u00fcrel bir kopu\u015f ka\u00e7\u0131n\u0131lmazd\u0131r. Buna ra\u011fmen diasporan\u0131n sa\u011flad\u0131\u011f\u0131 ekonomik ve siyasi destek, Orta Do\u011fu\u2019daki Ezidi topluluklar\u0131n\u0131n hak arama m\u00fccadelelerinde ve k\u00fclt\u00fcrel miras\u0131n korunmas\u0131nda kritik bir rol oynamaktad\u0131r.<\/p>\n\n\n\n

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Diasporadan gelenlerin in\u015fa etti\u011fi Ezidi evleri<\/figcaption><\/figure>\n\n\n\n

Uluslararas\u0131 Geli\u015fmeler, \u015eengal Trajedisi ve B\u00f6lgesel K\u0131r\u0131lmalar<\/strong><\/p>\n\n\n\n

Ezidilerin yak\u0131n tarihte ya\u015fad\u0131\u011f\u0131 en b\u00fcy\u00fck ve en sars\u0131c\u0131 travmalardan biri, 2014 y\u0131l\u0131nda Irak\u2019\u0131n Ninova iline ba\u011fl\u0131 \u015eengal b\u00f6lgesinde ya\u015fanan I\u015e\u0130D sald\u0131r\u0131lar\u0131 olmu\u015ftur. Birle\u015fmi\u015f Milletler ve uluslararas\u0131 insan haklar\u0131 \u00f6rg\u00fctlerinin raporlar\u0131na g\u00f6re, bu sald\u0131r\u0131lar sonucunda binlerce Ezidi sistematik olarak katledilmi\u015f, y\u00fcz binlerce insan evlerinden edilerek da\u011fl\u0131k b\u00f6lgelere s\u0131\u011f\u0131nmak zorunda b\u0131rak\u0131lm\u0131\u015f ve binlerce kad\u0131n ile \u00e7ocuk al\u0131konulmu\u015ftur. Bu b\u00fcy\u00fck k\u0131y\u0131m, uluslararas\u0131 kamuoyunda ve BM nezdinde Ezidi soyk\u0131r\u0131m\u0131 (Ferman) olarak resmiyet kazanm\u0131\u015ft\u0131r. T\u00fcrkiye\u2019deki Ezidi toplulu\u011fu da Irak\u2019ta ya\u015fanan bu trajediye do\u011frudan tan\u0131kl\u0131k etmi\u015f, s\u0131n\u0131r\u0131n di\u011fer taraf\u0131ndaki Ezidilere insani yard\u0131m ula\u015ft\u0131rmak, m\u00fcltecilere kucak a\u00e7mak ve T\u00fcrkiye s\u0131n\u0131r\u0131ndaki kamplar\u0131n kurulmas\u0131nda aktif rol oynamak i\u00e7in b\u00fcy\u00fck bir dayan\u0131\u015fma g\u00f6stermi\u015ftir. T\u00fcrkiye\u2019ye s\u0131\u011f\u0131nan binlerce Irakl\u0131 Ezidi, Batman, Diyarbak\u0131r, Mardin ve \u015e\u0131rnak gibi \u015fehirlerde kurulan kamplarda veya yerel kurulu\u015flar\u0131n destekleriyle hayatta kalmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Midyat\u2019taki baz\u0131 mahallelere \u015eengal\u2019den gelen bu m\u00fcltecilerin bir k\u0131sm\u0131 yerle\u015fmi\u015ftir. Yerel halk\u0131n ve sivil toplum kurulu\u015flar\u0131n\u0131n deste\u011fiyle bu b\u00f6lgede yeni bir ya\u015fam alan\u0131 in\u015fa edilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u015eengal trajedisi, Ezidilerin k\u00fcresel d\u00fczeyde tan\u0131nmas\u0131n\u0131 sa\u011flarken, ayn\u0131 zamanda bu kadim halk\u0131n ne kadar korumas\u0131z, k\u0131r\u0131lgan ve jeopolitik risklerin merkezinde yer alan bir co\u011frafi konumda bulundu\u011funu bir kez daha ac\u0131 bir \u015fekilde g\u00f6stermi\u015ftir. Ya\u015fanan trajedi, s\u0131n\u0131r\u0131n bu taraf\u0131ndaki Ezidiler i\u00e7in de derin bir psikolojik ve siyasi k\u0131r\u0131lma noktas\u0131 olmu\u015ftur. Y\u00fczy\u0131llar boyunca maruz kald\u0131klar\u0131 bask\u0131lar\u0131n ve katliamlar\u0131n tarihte kalmad\u0131\u011f\u0131n\u0131, uygun ko\u015fullar olu\u015ftu\u011funda bu tehlikenin yeniden ya\u015fanabilece\u011fini g\u00f6rm\u00fc\u015flerdir. Bu durum, toplulu\u011fun uluslararas\u0131 alanda kendi \u00f6z savunma mekanizmalar\u0131n\u0131 kurma ve haklar\u0131n\u0131 koruma bilincini ortaya \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Hukuki Engeller, M\u00fclkiyet Sorunlar\u0131 ve Hak Arama M\u00fccadelesi<\/strong><\/p>\n\n\n\n

T\u00fcrkiye\u2019de son y\u0131llarda insan haklar\u0131, dini \u00f6zg\u00fcrl\u00fckler ve az\u0131nl\u0131k haklar\u0131 alan\u0131nda yap\u0131lan baz\u0131 hukuki tart\u0131\u015fmalarda ve yasal d\u00fczenlemelerde Ezidilerin durumu zaman zaman g\u00fcndeme gelmi\u015f olsa da, toplulu\u011fun hukuki ve m\u00fclkiyet temelli sorunlar\u0131 h\u00e2l\u00e2 devam etmektedir. Ge\u00e7mi\u015fte bo\u015falt\u0131lan k\u00f6ylerine geri d\u00f6nmek veya arazilerini geri almak isteyen Ezidilerin kar\u015f\u0131la\u015ft\u0131\u011f\u0131 m\u00fclkiyet sorunlar\u0131, tapu uyu\u015fmazl\u0131klar\u0131 ve yerel idari ile bask\u0131 unsurlar\u0131ndan kaynaklanan engeller, \u00e7\u00f6z\u00fclememi\u015f temel sorunlar\u0131n ba\u015f\u0131nda gelmektedir. Ge\u00e7mi\u015fte terk edilen tar\u0131m arazilerinin, ba\u011flar\u0131n ve m\u00fclklerin ba\u015fka ki\u015filer taraf\u0131ndan i\u015fgal edilmesi veya tapu kadastro s\u00fcre\u00e7lerindeki aksakl\u0131klar Ezidilerin geri d\u00f6n\u00fc\u015f s\u00fcrecini engelleyen en \u00f6nemli ekonomik ve hukuki bariyerdir. Ayr\u0131ca n\u00fcfus m\u00fcd\u00fcrl\u00fcklerindeki kay\u0131t i\u015flemlerinde ve kimlik yenileme s\u00fcre\u00e7lerinde ya\u015fanan baz\u0131 idari zorluklar, Ezidilerin inan\u00e7 ve kimlik aidiyetlerini resmi kurumlarda serbest\u00e7e ifade etmelerini k\u0131s\u0131tlamaktad\u0131r. Sivil toplum kurulu\u015flar\u0131, insan haklar\u0131 dernekleri ve baz\u0131 hukuk \u00f6rg\u00fctleri, Ezidilerin m\u00fclkiyet haklar\u0131n\u0131n iade edilmesi, k\u00f6ylerine g\u00fcvenli ve kal\u0131c\u0131 bir \u015fekilde d\u00f6n\u00fc\u015f yapabilmeleri ve hukuki g\u00fcvencelere kavu\u015fmalar\u0131 i\u00e7in kapsaml\u0131 raporlar yay\u0131mlamakta, hukuki mekanizmalar\u0131 kullan\u0131lmaktad\u0131r. M\u00fclkiyet uyu\u015fmazl\u0131klar\u0131, geri d\u00f6n\u00fc\u015f yapmak isteyen aileler i\u00e7in en b\u00fcy\u00fck engeldir. Y\u0131llar \u00f6nce terk edilen evlerin ve tarlalar\u0131n \u00fczerine ba\u015fka \u015fah\u0131slar\u0131n hak iddia etmesi bug\u00fcn yerel mahkemelerde uzun s\u00fcren hukuki s\u00fcre\u00e7lere yol a\u00e7maktad\u0131r. Bu durum, hukuki g\u00fcvence eksikli\u011fini ve devlet kurumlar\u0131n\u0131n bu konuda daha aktif bir \u00e7\u00f6z\u00fcm \u00fcretmesi gerekti\u011fi ger\u00e7e\u011fini g\u00f6stermektedir.<\/p>\n\n\n\n

\"\"\/<\/figure>\n\n\n\n

Ezidilerle \u0130lgili K\u00fclt\u00fcrel \u00c7al\u0131\u015fmalar\u0131n Geli\u015fimi<\/strong><\/p>\n\n\n\n

Ezidilik dini, dili ve tarihi \u00fczerine yap\u0131lan akademik ara\u015ft\u0131rmalar ve bilimsel \u00e7al\u0131\u015fmalar son y\u0131llarda T\u00fcrkiye\u2019de ve uluslararas\u0131 alanda belirgin bir art\u0131\u015f g\u00f6stermi\u015ftir. \u00d6zellikle Mardin Artuklu \u00dcniversitesi ve benzeri b\u00f6lge \u00fcniversitelerinde d\u00fczenlenen uluslararas\u0131 sempozyumlar, yay\u0131mlanan akademik makaleler, tezler ve derlemeler, Ezidi tarihi ve k\u00fclt\u00fcr\u00fc \u00fczerine yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n bilimsel ve g\u00fcvenilir bir temele oturmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Kurmanci leh\u00e7esinin korunmas\u0131, s\u00f6zl\u00fc edebiyat \u00fcr\u00fcnlerinin derlenmesi, dini metinlerin ve deyi\u015flerin kay\u0131t alt\u0131na al\u0131nmas\u0131 ve tarihi kal\u0131nt\u0131lar\u0131n envanterinin \u00e7\u0131kar\u0131lmas\u0131 y\u00f6n\u00fcnde yap\u0131lan \u00e7al\u0131\u015fmalar, k\u00fclt\u00fcrel haf\u0131zan\u0131n yok olmas\u0131n\u0131 \u00f6nlemek a\u00e7\u0131s\u0131ndan hayati bir \u00f6neme sahiptir. Bununla birlikte, T\u00fcrk edebiyat\u0131nda, sanat d\u00fcnyas\u0131nda, sinemada ve ana ak\u0131m medyada Ezidilerin ya\u015fad\u0131\u011f\u0131 ac\u0131lar\u0131n, s\u00fcrg\u00fcnlerin ve toplumsal d\u0131\u015flanman\u0131n yeterince yer almad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Uzun y\u0131llar boyunca sans\u00fcrlenen, g\u00f6rmezden gelen veya yanl\u0131\u015f temsillerle ele al\u0131nan bu toplumsal ger\u00e7eklik, son y\u0131llarda ba\u011f\u0131ms\u0131z ara\u015ft\u0131rmac\u0131lar, cesur belgeselciler, gazeteciler ve yazarlar\u0131n bireysel \u00e7abalar\u0131yla a\u00e7\u0131\u011fa \u00e7\u0131kmaktad\u0131r. Bu k\u00fclt\u00fcrel ve entelekt\u00fcel \u00e7abalar, toplulu\u011fun sesinin duyulmas\u0131nda ve T\u00fcrkiye toplumunun di\u011fer kesimlerinin Ezidileri tan\u0131mas\u0131nda \u00f6nemli bir fakt\u00f6rd\u00fcr. Akademik \u00e7al\u0131\u015fmalar\u0131n artmas\u0131, ezberlenmi\u015f \u00f6nyarg\u0131lar\u0131n y\u0131k\u0131lmas\u0131 ve toplumsal bar\u0131\u015f\u0131n sa\u011flanmas\u0131 a\u00e7\u0131s\u0131ndan de\u011ferlidir. \u00dcniversitelerde kurulan ara\u015ft\u0131rma merkezleri ve ba\u011f\u0131ms\u0131z sivil toplum projeleri, kaybolmaya y\u00fcz tutmu\u015f s\u00f6zl\u00fc k\u00fclt\u00fcr \u00fcr\u00fcnlerinin dijital ar\u015fivlerde muhafaza edilmesini sa\u011flamaktad\u0131r. Bu durum, gelecekte Ezidi kimli\u011finin akademik ve k\u00fclt\u00fcrel d\u00fczeyde sa\u011fl\u0131kl\u0131 bir \u015fekilde ara\u015ft\u0131r\u0131labilmesi i\u00e7in g\u00fc\u00e7l\u00fc bir zemin olu\u015fturmaktad\u0131r.<\/p>\n\n\n\n

Sonu\u00e7<\/strong><\/p>\n\n\n\n

T\u00fcrkiye\u2019nin Ezidileri, Mezopotamya\u2019n\u0131n ve yak\u0131n tarihin en a\u011f\u0131r y\u00fcklerini, en b\u00fcy\u00fck ac\u0131lar\u0131n\u0131 omuzlam\u0131\u015f kadim bir topluluktur. Y\u00fczy\u0131llar boyunca maruz kald\u0131klar\u0131 dini bask\u0131lar, idari d\u0131\u015flanmalar, zorunlu g\u00f6\u00e7ler ve asimilasyon politikalar\u0131na ra\u011fmen kendi k\u00fclt\u00fcrel kimliklerini, inan\u00e7lar\u0131n\u0131 ve dillerini korumay\u0131 ba\u015farabilmi\u015flerdir. 1980\u2019li y\u0131llardan g\u00fcn\u00fcm\u00fcze kadar ya\u015fanan yo\u011fun demografik tahribat, bu halk\u0131n kendi topraklar\u0131ndaki kadim varl\u0131\u011f\u0131n\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde tehlikeye atm\u0131\u015f olsa da, geride kalan k\u00fc\u00e7\u00fck topluluklar, Avrupa\u2019da kurulan g\u00fc\u00e7l\u00fc diaspora, k\u00f6ylerde y\u00fckselen yeni yap\u0131lar ve \u015eengal\u2019den gelen dayan\u0131\u015fma dalgas\u0131, k\u00fclt\u00fcrel s\u00fcreklili\u011fi ve haf\u0131zay\u0131 ya\u015fatmaya devam etmektedir. Ezidilerin ge\u00e7mi\u015fin k\u00fcllerinden yeniden do\u011fma ve var olma m\u00fccadelesi, yaln\u0131zca dini bir grubun hayatta kalma \u00e7abas\u0131 de\u011fil, ayn\u0131 zamanda evrensel insanl\u0131k onurunun, \u00e7o\u011fulcu ya\u015fam\u0131n ve k\u00fclt\u00fcrel \u00e7e\u015fitlili\u011fin savunulmas\u0131 anlam\u0131n\u0131 ta\u015f\u0131r. Ezidilerin varl\u0131\u011f\u0131 ve haf\u0131zas\u0131, \u00c7ar\u015fema Sor co\u015fkusu, eski ta\u015f kal\u0131nt\u0131lar\u0131 ve yeni evleriyle bu topraklar\u0131n ortak zenginli\u011finin en temel teminat\u0131d\u0131r.<\/p>\n\n\n\n

Foto\u011fraflar: Rengin U\u00e7kan<\/p>\n\n\n\n

\n\n\n\n

Rengin U\u00e7kan<\/strong>, \u0130stanbul \u00dcniversitesi Sosyal Hizmet b\u00f6l\u00fcm\u00fcnden mezun oldu. Marmara \u00dcniversitesi\u2019nde \u201cT\u00fcrkiye\u2019de G\u00f6\u00e7 Y\u00f6neti\u015fiminde Sivil Toplum Kurulu\u015flar\u0131n\u0131n Rol\u00fc: Suriyeli S\u0131\u011f\u0131nmac\u0131lar \u00d6rne\u011fi\u201d ba\u015fl\u0131kl\u0131 tez \u00e7al\u0131\u015fmas\u0131yla y\u00fcksek lisans\u0131n\u0131 tamamlad\u0131. Uzun s\u00fcre sosyal \u00e7al\u0131\u015fmac\u0131 olarak \u00e7al\u0131\u015ft\u0131. Bu s\u00fcre\u00e7te m\u00fcltecilik, \u00e7ocuk koruma, toplumsal cinsiyete dayal\u0131 \u015fiddet, insan ticaretiyle m\u00fccadele, ge\u00e7im kaynaklar\u0131, afet \u00e7al\u0131\u015fmalar\u0131 ve savunuculuk alanlar\u0131na yo\u011funla\u015ft\u0131. Koruma izleme ve savunuculuk raporlar\u0131 haz\u0131rlad\u0131. \u00d6zellikle g\u00f6\u00e7, insan haklar\u0131, kay\u0131t d\u0131\u015f\u0131 emek, k\u0131r\u0131lgan gruplar, kad\u0131n eme\u011fi, sosyal politika konular\u0131nda farkl\u0131 platformlara analiz ve makaleler yay\u0131nlad\u0131.<\/p>\n\n\n\n

\nhttps:\/\/www.avlaremoz.com\/midyat-ezidileri-gecmisin-kullerinden-bugune-otekinin-de-otekisi-olmak-diaspora-ve-geri-donus-rengin-uckan\n<\/div><\/figure>\n","protected":false},"excerpt":{"rendered":"

Rengin U\u00e7kan Mezopotamya, tarih boyunca \u00e7ok say\u0131da farkl\u0131 etnik, k\u00fclt\u00fcrel ve dini gruba ev sahipli\u011fi yapm\u0131\u015f, bu \u00f6zellikleriyle d\u00fcnyan\u0131n en eski medeniyet alanlar\u0131ndan biri olarak kabul edilmi\u015ftir. Bu co\u011frafyada binlerce y\u0131ll\u0131k bir ge\u00e7mi\u015fe sahip olan topluluklardan biri de Ezidilerdir. Ezidilik inanc\u0131, k\u00f6kenleri Antik Mezopotamya inan\u00e7 sistemlerine, Zerd\u00fc\u015ftl\u00fc\u011fe, Maniheizme ve \u0130slam \u00f6ncesinde var olan yerel inan\u00e7lara […]<\/p>\n","protected":false},"author":1,"featured_media":87282,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,70,53],"tags":[],"class_list":["post-87281","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-makaleler","category-turkiyede-azinliklar"],"yoast_head":"\nMidyat Ezidileri: Ge\u00e7mi\u015fin K\u00fcllerinden Bug\u00fcne \u2018\u00d6teki\u2019nin de \u00d6tekisi Olmak, Diaspora ve Geri D\u00f6n\u00fc\u015f - 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=87281\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Midyat Ezidileri: Ge\u00e7mi\u015fin K\u00fcllerinden Bug\u00fcne \u2018\u00d6teki\u2019nin de \u00d6tekisi Olmak, Diaspora ve Geri D\u00f6n\u00fc\u015f - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"Rengin U\u00e7kan Mezopotamya, tarih boyunca \u00e7ok say\u0131da farkl\u0131 etnik, k\u00fclt\u00fcrel ve dini gruba ev sahipli\u011fi yapm\u0131\u015f, bu \u00f6zellikleriyle d\u00fcnyan\u0131n en eski medeniyet alanlar\u0131ndan biri olarak kabul edilmi\u015ftir. 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