<\/p>\n
\u00d6nderlik aray\u0131\u015f\u0131n\u0131n tarihsel seyri<\/p>\n
Baz\u0131 tarihler y\u00fckselerek yaz\u0131l\u0131r, baz\u0131lar\u0131 sessizce da\u011f\u0131l\u0131r. Ama halklar\u0131n tarihi, her zaman susmaz. Bast\u0131r\u0131l\u0131r, inkar edilir, kesintiye u\u011frat\u0131l\u0131r ama topra\u011f\u0131n alt\u0131nda kalan tohum gibi, yeniden filizlenmenin yollar\u0131n\u0131 arar. K\u00fcrt halk\u0131n\u0131n tarihi de i\u015fte b\u00f6yledir. Aray\u0131\u015flar\u0131n, direni\u015flerin, aldan\u0131\u015flar\u0131n ve her defas\u0131nda yeniden sorulan bir b\u00fcy\u00fck sorunun tarihidir. O soru \u015fudur, kim bizi temsil eder? Kim bize yol g\u00f6sterir? Kim halk\u0131n davas\u0131n\u0131 ta\u015f\u0131r?<\/p>\n
\u0130\u015fte bug\u00fcn \u00d6nder Apo\u2019nun yapt\u0131\u011f\u0131 tarihsel \u00e7\u00f6z\u00fcmleme, yaln\u0131zca bir ge\u00e7mi\u015f okumas\u0131 de\u011fil, K\u00fcrt toplumunun i\u00e7 \u00e7eli\u015fkilerini, d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015fl\u00fc\u011f\u00fcn\u00fc, kendi olmaktan nas\u0131l \u00e7\u0131kar\u0131ld\u0131\u011f\u0131n\u0131 ve yeniden nas\u0131l var olunabilece\u011fini g\u00f6steren bir varolu\u015fsal uyan\u0131\u015ft\u0131r. Bu \u00e7\u00f6z\u00fcmleme, ne bir heves ne bir su\u00e7lama ne y\u00fczeysel bir ezber ne de dar ideolojik bir tart\u0131\u015fmaya dayan\u0131r. Bu tarihsel-toplum okumas\u0131 ve demokratik sosyal bilim \u00e7\u00f6z\u00fcmlemesidir. \u0130\u015fte bu \u00e7\u00f6z\u00fcmleme K\u00fcrt Halk\u0131n kendi kendisini anlamas\u0131, ele\u015ftirmesi ve \u00f6zg\u00fcrl\u00fck yolculu\u011funu i\u00e7eriden kurabilmesi i\u00e7in ortaya konmu\u015ftur. Fakat ne yaz\u0131k ki bu \u00e7\u00f6z\u00fcmlemeyi anlamadan, sadece y\u00fczeyden okuyan, eski al\u0131\u015fkanl\u0131klarla de\u011ferlendirenler, \u2018hassasiyetlere dokunmamak gerekir, motive etmek gerekir\u2019 gibi iyi niyetli ama tutucu kendini a\u015fmaya gelmeyen ayd\u0131nlar vard\u0131r. Yine baz\u0131 \u00e7evrelerde, \u00d6nder APO\u2019ya kar\u015f\u0131 ya\u015famlar\u0131n\u0131 kar\u015f\u0131tla\u015ft\u0131rmaya adayan, i\u00e7sel \u00e7\u00fcr\u00fcmeyi dayatan ve umudu d\u0131\u015far\u0131ya y\u00f6nlendiren bitik-s\u0131\u011f e\u011filimler bu tarihsel \u00e7\u0131k\u0131\u015f\u0131 g\u00f6lgelemeye \u00e7al\u0131\u015fmaktad\u0131r. Oysa burada yap\u0131lan \u015fey ne \u00a0bir su\u00e7lama ne de \u00f6vmedir, halk\u0131n kendisine uygulad\u0131\u011f\u0131 bir y\u00fczle\u015fme \u00e7a\u011fr\u0131s\u0131d\u0131r. Bu \u00e7a\u011fr\u0131n\u0131n ruhunu anlamadan Apoculuk konu\u015fulamaz, \u00f6zg\u00fcrl\u00fck tart\u0131\u015f\u0131lamaz.<\/p>\n
D\u00f6rt temel tarihsel-toplumsal kesit kuram\u0131.<\/strong><\/p>\n \u00d6nderlik bu \u00e7\u00f6z\u00fcmlemeyi d\u00f6rt temel tarihsel-toplumsal kesitte kurar, Tarikat\u00e7\u0131l\u0131kla yo\u011frulmu\u015f geleneksel K\u00fcrtl\u00fck, k\u00fc\u00e7\u00fck burjuva milliyet\u00e7ili\u011fiyle \u015fekillenen ara d\u00f6nem, bireysel onuru ama kolektif \u00f6rg\u00fcts\u00fczl\u00fc\u011f\u00fcyle belirgin proto-Apocu damar ve nihayet Apo\u2019cu \u00f6nderlik sel \u00e7\u0131k\u0131\u015f. Bu d\u00f6rt a\u015fama, yaln\u0131zca ard\u0131\u015f\u0131k tarihsel a\u015famalar de\u011fildir, ayn\u0131 zamanda K\u00fcrt toplumunun i\u00e7sel geli\u015fim \u00e7izgisinde ya\u015fad\u0131\u011f\u0131 kopu\u015flar, \u00e7eli\u015fkilerin donmas\u0131 ve yeniden do\u011fu\u015flard\u0131r. Her biri, toplumun bir par\u00e7as\u0131n\u0131n i\u00e7 \u00e7eli\u015fkileri d\u0131\u015fa sark\u0131t\u0131p anlam\u0131, hakikati ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc yitirmesiyle belirlenmi\u015ftir. \u0130\u015fte \u00d6nderlik, bu \u00e7eli\u015fkileri yeniden i\u00e7e y\u00f6nlendirip, halk\u0131 kendi hakikatine d\u00f6n\u00fc\u015ft\u00fcrme m\u00fccadelesine giri\u015fmi\u015ftir.<\/p>\n \u0130lk a\u015famada, geleneksel K\u00fcrt \u00f6nderli\u011fi olarak sunulan tarikat \u00f6nderlikleri, Alevilik ve S\u00fcnnilik i\u00e7indeki kimi ak\u0131mlar, halk\u0131n ahlaki ve toplumsal ya\u015fam\u0131ndaki \u00e7\u00f6z\u00fclmeyi kapatma iddias\u0131yla ortaya \u00e7\u0131km\u0131\u015flard\u0131r. Fakat bu yap\u0131lar, halk\u0131 toplumsal bilin\u00e7 ve \u00f6z \u00f6rg\u00fctl\u00fcl\u00fck temelinde birle\u015ftirmek, i\u00e7 \u00e7eli\u015fkilerini \u00e7\u00f6zmek \u00a0yerine, \u00e7eli\u015fkileri d\u0131\u015fa y\u00f6nlendirerek Tanr\u0131\u2019ya, devlete ya da mukaddes bir d\u0131\u015f iradeye havale etmi\u015flerdir. \u015eeyh Sait\u2019in idam sehpas\u0131ndaki s\u00f6zleri, bu d\u0131\u015fsalla\u015ft\u0131rman\u0131n trajik ve hazin bir \u00f6zetidir. Bu s\u00f6zde bir k\u0131rg\u0131nl\u0131k de\u011fil derin bir fark edi\u015f vard\u0131. S\u0131rt\u0131n\u0131 dayad\u0131\u011f\u0131 din karde\u015fli\u011fi, devletle kurdu\u011fu g\u00f6r\u00fcnmez ba\u011f, bir \u00e7\u0131rp\u0131da yok olmu\u015ftu. O anda \u00e7\u00f6ken \u015fey, sadece \u015eeyh sad\u2019in \u015fahs\u0131 de\u011fil, halk\u0131n d\u0131\u015fsal ba\u011fl\u0131l\u0131klarla ayakta kalabilece\u011fi yan\u0131lsamas\u0131yd\u0131.<\/p>\n Ayn\u0131 \u015fekilde Seyit R\u0131za\u2019n\u0131n teslimiyet dayatmas\u0131na kar\u015f\u0131 son direni\u015fi de bir i\u00e7sel ahlaki tutarl\u0131l\u0131k ta\u015f\u0131sa da, art\u0131k \u00e7\u00f6z\u00fclm\u00fc\u015f bir tarihin son halkas\u0131n\u0131 temsil eder. Bu geleneksel \u00f6nderlikler idamla bitmi\u015f olabilir ama dayand\u0131klar\u0131 zihin bi\u00e7imi h\u00e2l\u00e2 K\u00fcrt halk\u0131n\u0131n i\u00e7indeki en derin vir\u00fcslerden biridir. Toplumun \u00f6z \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fcne, bilincine dayanmayan ve s\u0131z\u0131nt\u0131ya a\u00e7\u0131k Tarikat\u00e7\u0131l\u0131k, sahte Alevilik, ailecilik, kutsal de\u011ferlerin s\u00f6m\u00fcrgeci sistemle uzla\u015ft\u0131r\u0131lmas\u0131 vard\u0131r. Bunlar\u0131n hepsi, \u00e7\u00f6km\u00fc\u015f sistemin halk i\u00e7indeki yeniden \u00fcretimidir. Bug\u00fcn bu gelenekler \u201cmiras\u201d olarak ya\u015fat\u0131lmakta, oysa ger\u00e7ekte K\u00fcrtl\u00fc\u011f\u00fcn kendi i\u00e7sel geli\u015fimini bo\u011fan d\u0131\u015fsalc\u0131 yap\u0131lard\u0131r. Bunlar\u0131 ele\u015ftirmek, halk\u0131 su\u00e7lamak de\u011fil, halk\u0131n \u00f6n\u00fcn\u00fc a\u00e7makt\u0131r. T\u0131pk\u0131 Hz. Musa\u2019n\u0131n alt\u0131n buza\u011f\u0131na kar\u015f\u0131 tavr\u0131 ve \u2018lanetli toplum\u2019 ele\u015ftirisi, \u00a0\u0130brahim\u2019in put k\u0131r\u0131\u015f\u0131, Hz. Muhammed\u2019in cahiliye isyan\u0131, Hz. \u0130sa\u2019n\u0131n halk\u0131 sevenler \u2018kendini inkar etsin\u2019 \u00a0gibi, her hakikat yolculu\u011fu kendi halk\u0131na kar\u015f\u0131 i\u00e7eriden put k\u0131rmas\u0131yla ba\u015flar.<\/p>\n \u0130kinci a\u015fama, K\u00fcrt milliyet\u00e7ili\u011fiyle ortaya \u00e7\u0131kan k\u00fc\u00e7\u00fck burjuva d\u00f6nemdir. Kad\u0131 Muhammet\u2019ten Barzani\u2019ye, Talabani\u2019ye kadar uzanan bu \u00e7izgi, klasik anlamda ne feodal ne de modern anlamda tam burjuvad\u0131r. Bunlar belirlenimci, d\u0131\u015fsalc\u0131 yani herkes devlet istiyorsa biz de isteriz anlay\u0131\u015f\u0131yla \u015fekillenmi\u015f, kendi i\u00e7 \u00e7eli\u015fkilerini halk\u0131n ahlaki \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fcyle \u00e7\u00f6zmek yerine d\u0131\u015fsal merkezlere (ABD, \u0130srail, AB) havale eden, y\u00f6nlendiren, devleti d\u0131\u015far\u0131dan bekleyen ve halk\u0131n \u00f6z \u00f6rg\u00fctl\u00fcl\u00fck, toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fcne dayanmayan bir e\u011filimdir. Bu \u00e7izgi, halk\u0131 de\u011fil, aileyi, a\u015fireti, merkeziyet\u00e7i kurumu esas al\u0131r. Kendi ba\u015f\u0131na ne devrimcidir ne de tam anlam\u0131yla devletle\u015fmi\u015ftir. Ama en tehlikeli yan\u0131, bu e\u011filimlerin h\u00e2l\u00e2 halk i\u00e7inde \u201c\u00e7\u00f6z\u00fcm\u201d gibi sunulmas\u0131d\u0131r. Oysa \u00d6nder Apo\u2019nun ifadesiyle bu yap\u0131lar halk\u0131n i\u00e7sel \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn \u00f6n\u00fcnde set olu\u015fturan, yeni bir \u00e7\u00f6z\u00fcms\u00fczl\u00fck maskesidir. \u00dcstten gelen kurtulu\u015flar halk\u0131 \u00f6znele\u015ftirmez, tam tersine onu yeniden edilgenle\u015ftirir, nesnelle\u015ftirir.<\/p>\n \u00dc\u00e7\u00fcnc\u00fc a\u015fama, proto-Apocu d\u00f6nemdir. Cigerxw\u00een, Aram Tigran, Sait El\u00e7i gibi isimlerle \u00f6zde\u015fle\u015fen bu \u00e7izgi, ne geleneksel ne modernisttir, ama h\u00e2l\u00e2 yeni bir zihniyet kuramam\u0131\u015ft\u0131r. Bu insanlar bireysel anlamda onurlu, teslimiyet siz, sanat\u00e7\u0131 ruhludurlar ama kolektif bilin\u00e7 ve \u00f6rg\u00fct g\u00fcc\u00fc ta\u015f\u0131mazlar. Bu \u00e7izgi K\u00fcrt halk\u0131nda halen iz b\u0131rakan bir duygusal damar ta\u015f\u0131r. Ama o damar \u00fczerinden yeni bir toplum in\u015fa edilemez. \u00c7\u00fcnk\u00fc \u00f6z \u00f6rg\u00fctl\u00fcl\u00fck yoksa, \u00f6z bilin\u00e7 yoksa teslimiyetsizlik duvarda kal\u0131r, i\u00e7sel bir d\u00f6n\u00fc\u015f\u00fcme d\u00f6n\u00fc\u015femez. Apo\u2019cu paradigma tam da bu a\u015famada, bu bo\u015flukta devreye girer.<\/p>\n D\u00f6rd\u00fcnc\u00fc a\u015fama, \u00d6nder Apo ger\u00e7e\u011fidir. \u0130\u015fte bu k\u0131r\u0131lman\u0131n tam ortas\u0131nda halk\u0131n \u00f6nderlikten umudu kesti\u011fi, ama hala \u00f6nderlik bekledi\u011fi bir anda \u00e7\u0131k\u0131\u015f do\u011fdu. \u00d6nder Apo sahneye \u00e7\u0131kt\u0131\u011f\u0131nda halk kendi ger\u00e7e\u011fine, tarihine, co\u011frafyas\u0131na yabanc\u0131yd\u0131. K\u00fcrtl\u00fc\u011f\u00fcn bitirildi\u011fi, bo\u015falt\u0131ld\u0131\u011f\u0131 bir d\u00f6nemdi. Halk ge\u00e7mi\u015fe k\u00fcsm\u00fc\u015ft\u00fc ama gelece\u011fe de inanc\u0131n\u0131 yitirmi\u015fti. Da\u011flara, r\u00fcyalara, s\u00f6ylencelere, umudu ba\u015fka \u00fclkelerde aramaya koyulmu\u015ftu. Yurtsuzla\u015fma k\u00f6k\u00fcnden kopma bir kurtulu\u015f gibiydi. Ama yine kutsal kurtar\u0131c\u0131 beklentisi devam ediyordu. \u0130\u015fte \u00f6nderlik bunu g\u00f6rd\u00fc, anlad\u0131 tan\u0131d\u0131 bu kutsall\u0131\u011f\u0131 anlama ta\u015f\u0131d\u0131 ama buna teslim olmad\u0131, onu d\u00f6n\u00fc\u015ft\u00fcrd\u00fc. Bu y\u00fczden Apo\u2019cu \u00f6nderlik bir s\u00fcre\u00e7tir. \u00d6nder Apo Mesih de\u011fil, kurtar\u0131c\u0131 de\u011fil, halk\u0131n i\u00e7inden, kendi \u00f6z \u00e7eli\u015fkilerinden do\u011fmu\u015f, \u00e7eli\u015fkileri d\u0131\u015fsalla\u015ft\u0131ran y\u00f6nelim ve e\u011filimlere kar\u015f\u0131 duran ve bu \u00e7eli\u015fkileri yeniden halk\u0131n \u00f6z g\u00fcc\u00fcne d\u00f6n\u00fc\u015ft\u00fcren bir anlam sistemidir. Apoculuk halk\u0131n kendi i\u00e7indeki putlar\u0131n\u0131 k\u0131rmas\u0131n\u0131, kendi d\u0131\u015fsalla\u015ft\u0131r\u0131lm\u0131\u015f umutlar\u0131n\u0131 i\u00e7selle\u015ftirmesini ve \u00f6znele\u015fmesini hedefler. \u00d6nderlik tarz\u0131 devrimci bilin\u00e7 at\u0131l\u0131m\u0131d\u0131r. Bu tarz merkezden gelen bir bilgi yap\u0131s\u0131 de\u011fil, halk\u0131n kendi i\u00e7inden do\u011fan, ili\u015fki selli\u011fe dayal\u0131, anlam\u0131 \u00e7o\u011faltan, eti\u011fi kuran bir kolektif varl\u0131kt\u0131r. Kad\u0131n bu paradigman\u0131n ta\u015f\u0131y\u0131c\u0131s\u0131d\u0131r, \u00e7\u00fcnk\u00fc hem tarihsel olarak bast\u0131r\u0131lm\u0131\u015f olan hem de ya\u015fam\u0131 kuran etik akl\u0131n sahibidir. Do\u011fa ise \u00fcretimin nesnesi de\u011fil, ya\u015fam\u0131n dengesi ve ili\u015fkisel varolu\u015fun bir par\u00e7as\u0131d\u0131r.<\/p>\n Hala \u00f6nderli\u011fi anlamamakta direnmek.<\/strong><\/p>\n Bug\u00fcn h\u00e2l\u00e2 baz\u0131 \u00e7evreler \u00d6nderli\u011fi anlamamakta direniyor. \u00d6nder Apo neden geleneklere dokunuyor, neden tarikatlar\u0131, milliyet\u00e7ili\u011fi, sahte Alevili\u011fi ele\u015ftiriyor diye soruyorlar. Kendi tarihsel ger\u00e7e\u011finden, toplumsal \u00e7\u00f6z\u00fcms\u00fczl\u00fckten ders \u00e7\u0131kartmak ele\u015ftiriyle ba\u015flar. \u00c7\u00fcnk\u00fc \u00f6zg\u00fcrl\u00fck, putlar\u0131 kutsayarak kurulmaz. Ge\u00e7mi\u015f \u00f6vg\u00fcyle de\u011fil, y\u00fczle\u015fmeyle a\u015f\u0131l\u0131r. \u00d6nderlik bu y\u00fczle\u015fmenin ad\u0131d\u0131r. Apoculuk, halk\u0131n yerine konu\u015fan de\u011fil, halk\u0131n kendi sesini, kendi ahlak\u0131n\u0131, kendi \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fcn\u00fc yeniden kurmas\u0131na dayal\u0131 bir zihniyet devrimidir. Bu bir tercih de\u011fil, tarihsel bir sorumluluktur. Bug\u00fcn \u00f6zg\u00fcrl\u00fck isteyen herkesin yapmas\u0131 gereken ilk \u015fey, kendi i\u00e7indeki \u00e7\u00fcr\u00fcm\u00fc\u015f zihniyet kodlar\u0131n\u0131, gelenekten gelen s\u00f6m\u00fcrge ta\u015f\u0131y\u0131c\u0131l\u0131klar\u0131n\u0131, kendi i\u00e7indeki bencil sevdal\u0131l\u0131\u011f\u0131, d\u0131\u015fa ba\u011f\u0131ml\u0131 kurtulu\u015f aray\u0131\u015flar\u0131n\u0131 terk etmektir.<\/p>\n \u00d6nderlik, bu y\u00fczden kendisini kutsalla\u015ft\u0131rmad\u0131, halk\u0131n kutsal belle\u011fini anlamla bulu\u015fturdu. Apo\u2019cu \u00d6nderlik, bir ki\u015fi k\u00fclt\u00fc de\u011fil, halk\u0131n anlam, etik ve ili\u015fki temelinde yeniden do\u011fu\u015fudur. Buna itiraz edebilecek varm\u0131? \u00a0Art\u0131k \u201c\u00f6nderin yolunda y\u00fcr\u00fcmek\u201d yetmez, herkesin kendi i\u00e7indeki \u00f6nderli\u011fi a\u00e7\u0131\u011fa \u00e7\u0131karmas\u0131, halk\u0131n i\u00e7 \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fcyle ya\u015fam\u0131 yeniden kurmas\u0131 gerekir. \u00d6zg\u00fcrl\u00fck yukar\u0131dan inmez, bilin\u00e7 merkezden verilmez, toplumu hiyerar\u015file\u015ftirerek stat\u00fcler kazan\u0131lmaz, \u00e7eli\u015fkileri merkeze y\u00f6nlendirerek umut d\u0131\u015fardan aranmaz, \u00f6zg\u00fcrl\u00fck ve umut, i\u00e7sel geli\u015fim s\u00fcreciyle, \u00e7eli\u015fkileri \u00f6zg\u00fcrl\u00fc\u011fe d\u00f6n\u00fc\u015ft\u00fcrerek, halk\u0131n \u00f6z \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fcyle, anlam \u00fcretimiyle, kad\u0131n\u0131n kuruculu\u011fuyla, kom\u00fcn\u00fcn ya\u015famsall\u0131\u011f\u0131yla in\u015fa edilir. \u0130\u015fte Apo\u2019cu \u00d6nderlik budur. Anlamak isteyenlere tart\u0131\u015fmak gerekir, zihniyet bulan\u0131kl\u0131\u011f\u0131n\u0131 ya\u015fayanlara ili\u015fkisellik \u00fczerinden kavratmak gerekir, i\u00e7sel \u00e7\u00fcr\u00fcm\u00fc\u015fl\u00fc\u011fe \u0131srar edenlere kar\u015f\u0131 ideolojik m\u00fccadele y\u00fcr\u00fctmek gerekir Ve bu \u00d6nderlik tarz\u0131n\u0131 anlamadan, kafa yormadan yap\u0131lan her ele\u015ftiri, asl\u0131nda kendi hakikatinden ka\u00e7\u0131\u015ft\u0131r, kendi ger\u00e7e\u011fiyle y\u00fczle\u015fmemektir.<\/p>\n Halk\u0131n i\u00e7indeki zincirleri k\u0131rmak i\u00e7in yap\u0131lan birer \u00e7a\u011fr\u0131d\u0131r.<\/strong><\/p>\n Apo\u2019cu \u00d6nderlik, S\u00fcmer rahiplerinden, Sovyet komitelerine, s\u0131n\u0131fsal stat\u00fclerden, ulus-devletlere kadar uzanan hiyerar\u015fik, merkezci, \u00fcstenci, stat\u00fcc\u00fc, bilgi-iktidar ili\u015fkisinin tam tersine, a\u015fa\u011f\u0131dan ili\u015fkisellik, anlamsall\u0131k, etik ve halk\u0131n i\u00e7 geli\u015fim g\u00fcc\u00fcn\u00fc, i\u00e7 sesi dinlemeyi esas al\u0131r. Bug\u00fcn art\u0131k hakikatin yolu ki\u015filere, ailelere, s\u0131n\u0131flara, z\u00fcmrelere, devletlere ya da d\u0131\u015fsal kurtar\u0131c\u0131lara de\u011fil, topluma, kad\u0131na, \u00f6z y\u00f6netime ve anlam \u00fcretimine a\u00e7\u0131l\u0131r. \u00d6nder Apo\u2019nun \u00e7\u00f6z\u00fcmlemeleri, bu yolu yaln\u0131zca g\u00f6stermiyor, onu ilmek ilmek dokuyor. Anlamak istemeyenler i\u00e7in bunlar birer \u201cele\u015ftiri\u201d gibi g\u00f6r\u00fcnse de, asl\u0131nda halk\u0131n kendi i\u00e7indeki zincirleri k\u0131rmas\u0131 i\u00e7in yap\u0131lan birer \u00e7a\u011fr\u0131d\u0131r. \u0130nsan\u0131n zihniyet s\u0131n\u0131r\u0131 hala yeni d\u00f6neme \u00f6vg\u00fcyle ba\u015flanabilece\u011fini beklentisi i\u00e7indedir. Oysa ger\u00e7ek ba\u015flang\u0131\u00e7, y\u00fczle\u015fmeyle olur. Apo\u2019cu \u00d6nder halk\u0131 a\u015fa\u011f\u0131lamak i\u00e7in de\u011fil, halk\u0131n i\u00e7indeki zincirleri k\u0131rmak i\u00e7in konu\u015fuyor. \u00c7\u00fcnk\u00fc \u00f6zg\u00fcrl\u00fck ancak kendi i\u00e7indeki tutsakl\u0131kla y\u00fczle\u015fenlerin, kendi putlar\u0131n\u0131 y\u0131kanlar\u0131n hakk\u0131d\u0131r. Apo\u2019cu \u00d6nderlik, halk\u0131n kendisini yeniden \u00f6zne k\u0131lmas\u0131, ge\u00e7mi\u015fin tortular\u0131n\u0131 a\u015farak ya\u015fam\u0131 yeniden kurmas\u0131, kad\u0131n\u0131n akl\u0131yla, do\u011fan\u0131n dengesiyle ve toplumun ahlaki g\u00fcc\u00fcyle birle\u015fmesidir. Bu art\u0131k ertelenemez bir g\u00f6revdir. Bug\u00fcn \u00d6nderli\u011fi anlamak, sadece bir fikirle bulu\u015fmak de\u011fil, bir halk\u0131n, bir tarihin, bir d\u00fcnyan\u0131n yeniden in\u015fas\u0131na kat\u0131lmakt\u0131r.<\/p>\n Apo\u2019cu olmak art\u0131k bir tercihten \u00f6te, bir sorumluluktur. \u00c7\u00fcnk\u00fc tarih sadece s\u00f6zle de\u011fil, \u00f6rg\u00fctle, ya\u015famla, zihniyetle kurulur. Apo\u2019cu \u00d6nderlik bu hakikati g\u00f6sterdi. \u015eimdi halk\u0131n g\u00f6revi, bu hakikati \u00f6rg\u00fctlemektir. Art\u0131k yaln\u0131zca \u00d6nderi takip etmek de\u011fil, ya\u015fama zaman\u0131d\u0131r. Her birey, her grup, her kom\u00fcn, her kad\u0131n, her gen\u00e7, her Vicdan sahibi insan, bu yolla y\u00fcr\u00fcmekle y\u00fck\u00fcml\u00fcd\u00fcr. \u00c7\u00fcnk\u00fc Apoculuk bir yol de\u011fil, \u00f6znelle\u015ferek y\u00fcr\u00fcmenin kendisidir.<\/p>\n Y\u00fcr\u00fcmek, art\u0131k gecikmeden ba\u015flamak zorundad\u0131r.<\/p>\n <\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" \u00d6nderlik aray\u0131\u015f\u0131n\u0131n tarihsel seyri Baz\u0131 tarihler y\u00fckselerek yaz\u0131l\u0131r, baz\u0131lar\u0131 sessizce da\u011f\u0131l\u0131r. Ama halklar\u0131n tarihi, her zaman susmaz. Bast\u0131r\u0131l\u0131r, inkar edilir, kesintiye u\u011frat\u0131l\u0131r ama topra\u011f\u0131n alt\u0131nda kalan tohum gibi, yeniden filizlenmenin yollar\u0131n\u0131 arar. K\u00fcrt halk\u0131n\u0131n tarihi de i\u015fte b\u00f6yledir. Aray\u0131\u015flar\u0131n, direni\u015flerin, aldan\u0131\u015flar\u0131n ve her defas\u0131nda yeniden sorulan bir b\u00fcy\u00fck sorunun tarihidir. O soru \u015fudur, kim …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[],"class_list":["post-1485","post","type-post","status-publish","format-standard","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1485","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/comments?post=1485"}],"version-history":[{"count":2,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1485\/revisions"}],"predecessor-version":[{"id":1487,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1485\/revisions\/1487"}],"wp:attachment":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/media?parent=1485"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/categories?post=1485"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/tags?post=1485"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}