Kadim Dostum-Karde\u015fim Yusuf’a ithafen…<\/p>\n
<\/p>\n
<\/p>\n
<\/p>\n
D\u00fcn\u00fcn en s\u0131k\u0131 “falanca-filanca”lar\u0131n\u0131n, gizli d\u00fc\u015fk\u00fcnl\u00fcklerinin \u015fartlar\u0131n\u0131 bulur bulmaz, bug\u00fcn d\u00fc\u015ft\u00fckleri ve bu d\u00fc\u015f\u00fckl\u00fckten dolay\u0131, toplumun genel fikr\u00ee ve ahl\u00e2k\u00ee yap\u0131s\u0131n\u0131 da d\u00fc\u015f\u00fcr\u00fc\u015fleri mal\u00fbm. Besmele ile -k\u00fcresel kapitalist- fast food restoran\u0131 a\u00e7\u0131l\u0131\u015f\u0131ndan, bizden diye organizasyon ihalesi verilen imam hatip mezununa; “veren”in de “alan”\u0131n da dedirten cinsten, bu organizasyonun minili hatunlar e\u015fli\u011finde alkoll\u00fc olmas\u0131na; bir bankan\u0131n otomatik para \u00e7ekme makinesini cami alt\u0131na yerle\u015ftiren halka hizmet (!) anlay\u0131\u015f\u0131ndan; milletin itikad\u0131na d\u00fczenlenen reformcu-mezhepsiz suikast hamlelerine; devlet b\u00fcy\u00fckleri taraf\u0131ndan, devlete ba\u011fl\u0131 \u00f6zel kurumlar\u0131n ba\u015f\u0131na getirilen, bu kurumlardaki se\u00e7me ve elemeyi bilgi, birikim, kabiliyet ve d\u00e2v\u00e2 adaml\u0131\u011f\u0131na g\u00f6re de\u011fil de, k\u0131r\u0131tmaya, s\u0131r\u0131tmaya ve kendi nefsine yaltaklanma kriterlerine g\u00f6re yapan genel m\u00fcd\u00fcrlere kadar daha neler neler… “\u0130man \u00e7\u0131kmadan k\u00fcf\u00fcr girmez” hakikatine denk; domuz eti yemekten korktu\u011fu kadar, kul hakk\u0131 yemekten korkmayan teneke adamlar, ellerinde modern (!) d\u00fcnya \u00f6\u011fretileri, edebiyattan-sanattan nasibsiz, Bat\u0131c\u0131 bir kafa yap\u0131s\u0131, Bat\u0131l\u0131 gibi m\u00fc\u015fahede ve h\u00fck\u00fcm, bir de \u00fcst\u00fcne \u00fcstl\u00fck ortam\u0131 gelince, muhafazak\u00e2r g\u00f6r\u00fcnme ve geleneksel s\u00f6zler sarf etmeye \u00e7al\u0131\u015fma kab\u00eelinden ekstra ka\u015farl\u0131klar\u0131…<\/p>\n
En ac\u0131s\u0131 da, b\u00f6yle bir koku\u015fma, p\u00f6rs\u00fcme ve sahtelik ortam\u0131nda, en \u00e7ok ihtiya\u00e7 duyulan ADAM; darbecisinin, vurguncusunun, rantiyecisinin, banka hortumcusunun, sosyete partilerinde arz-\u0131 endam etti\u011fi bir \u00fclkede; M\u00fcsl\u00fcman Anadolu’nun ruh k\u00f6k\u00fcn\u00fcn, iman ve ahl\u00e2k\u0131n\u0131n d\u00e2v\u00e2c\u0131s\u0131, -Putlar\u0131 Deviren Adam- M\u00fctefekkir Mirzabeyo\u011flu y\u0131llard\u0131r tecrit alt\u0131nda tutulmakta; ve M\u00fctefekkir’in \u015fahs\u0131nda m\u00fccadelesine muhabbet besleyenler de i\u00e7eride yahut d\u0131\u015far\u0131da bir \u015fekilde ademe mahk\u00fbm edilmektedir.<\/p>\n
“\u0130\u00e7eride gazeteci yok” deniliyor ya, peki ya \u015e\u00fckr\u00fc Sak? “28 \u015eubat’la hesabla\u015f\u0131yoruz” deniliyor ya, peki 28 \u015eubat\u00e7\u0131lar d\u0131\u015far\u0131 \u00e7\u0131karken, onlar\u0131n hukukuna g\u00f6re yarg\u0131lananlar? Halil Kantarc\u0131, Tayyar Tercan ve di\u011ferleri? Greenpeace’\u00e7i Gizem i\u00e7in gereken uluslararas\u0131 giri\u015fimleri yapanlar, Yakup K\u00f6se’yi g\u00f6r\u00fcyorlar m\u0131? \u015eeyh Edebal\u0131’n\u0131n “\u0130nsan\u0131 ya\u015fat ki devlet ya\u015fas\u0131n” s\u00f6z\u00fcne her ortamda at\u0131fta bulunan, “Kimsesizlerin kimsesi oldu\u011funu” iddia eden ve “\u015eivan’a bu yap\u0131lan reva m\u0131d\u0131r?” diyen iktidara ve ba\u011fl\u0131lar\u0131na, peki “M\u00fctefekkir Mirzabeyo\u011flu’na yap\u0131lanlar reva m\u0131d\u0131r?” demezler mi?!..<\/p>\n
Bu husus ile ilgili toplay\u0131c\u0131 h\u00fckm\u00fc, \u015fimdi gazeteci \u015e\u00fckr\u00fc Sak’a b\u0131rakal\u0131m:<\/p>\n
– \u2039\u203928 \u015eubat\u2019da yarg\u0131n\u0131n BR\u0130F\u0130NGLEND\u0130\u011e\u0130N\u0130 herkes biliyor. \u0130ktidar da\u2026 Zaten Darbeleri Ara\u015ft\u0131rma Komisyonu\u2019nun raporu ile bu resmiyet de kazand\u0131\u2026 28 \u015eubat\u0131n, as\u0131l hayatlar\u0131na kast etti\u011fi insanlar bug\u00fcn h\u00e2l\u00e2 cezaevlerinde zul\u00fcm ve i\u015fkence alt\u0131nda \u00e7ile doldurmaya devam ediyor\u2026 Ba\u015fta Salih Mirzabeyo\u011flu dosyas\u0131 ortada olmak \u00fczere, i\u015fte benim anlatt\u0131\u011f\u0131m, kendi dosyam\u2026 Bunlar \u00e7ok somut \u00f6rnekler\u2026 Bir zamanlar Necib Faz\u0131l ayn\u0131 \u015feyi s\u00f6ylemi\u015fti; \u201cHer devrin mazlumuyuz\u201d diye\u2026 Galiba \u015fimdi de ayn\u0131 durumda olan Salih Mirzabeyo\u011flu var; devir de\u011fi\u015fiyor, h\u00fck\u00fcmetler, iktidarlar de\u011fi\u015fiyor ama onun muhatap oldu\u011fu ADALETS\u0130ZL\u0130K, zul\u00fcm devam ediyor\u2026 D\u00fcn \u201cErgenekon tandansl\u0131\u201d darbeciler, bug\u00fcn darbecilerin idam karar\u0131n\u0131 infaz etmeyi s\u00fcrd\u00fcren iktidar\u2026 \u00dcstelik \u201cdarbeciler\u201d de cezaevinde, Mirzabeyo\u011flu da\u2026 Bu korkun\u00e7 bir \u00e7eli\u015fki\u2026 Ve galiba kimsenin de pek umurunda de\u011fil\u2026 Baksan\u0131za bu iktidar d\u00f6neminde; h\u0131rs\u0131zlar, gasp\u00e7\u0131lar, katiller, tecav\u00fczc\u00fcler, mafyac\u0131lar, uyu\u015fturucu \u00e7eteleri bile \u201cAB d\u00fczenlemeleri\u201d denilen yarg\u0131 paketleri ile serbest b\u0131rak\u0131l\u0131rken, 58 telif eser sahibi M\u00fcsl\u00fcman bir M\u00fctefekkir, tek ki\u015filik h\u00fccrede ve tecrit alt\u0131nda, \u201ca\u011f\u0131r a\u011f\u0131r\u201d \u00f6ld\u00fcr\u00fcl\u00fcyor\u2026 Biz bu zulm\u00fc anlatam\u0131yoruz bile\u2026 Maalesef\u2026\u203a\u203a [1]<\/p>\n
Ne diyordu Kemal Tahir, “Bizde y\u00fcreksiz yi\u011fit \u00e7ok ya\u015far. \u00c7\u00fcnk\u00fc yi\u011fidi y\u00fcre\u011finden tutup, y\u00fcre\u011finden vururlar.” B\u00fcy\u00fck Do\u011fu Mimar\u0131 ise \u015f\u00f6yle sorar; \u2039\u2039Bir yi\u011fiti s\u0131rt\u0131ndan vurmak bir evliya t\u00fcrbesinin mumunu \u00e7almak kadar kolayd\u0131r. Fakat bu kolayl\u0131\u011fa el atabilecek yarad\u0131l\u0131\u015fta insan var m\u0131d\u0131r bu d\u00fcnyada?\u203a\u203a [2]<\/p>\n
<\/p>\n
G\u00fcn\u00fcm\u00fcz i\u00e7in cevab\u0131m\u0131z katidir. Eskinin d\u00e2v\u00e2 adamlar\u0131n\u0131n yerini kariyer adamlar\u0131n\u0131n ald\u0131\u011f\u0131, her koltu\u011fun aday\u0131 ve her makam\u0131n adam\u0131 olma hevesiyle atak \u00fcst\u00fcne atak yapt\u0131\u011f\u0131, pragmatist-<\/p>\n
makyavelist-oport\u00fcnist ve ci\u011ferine kadar kapitalist bir vasatta, yi\u011fidi s\u0131rt\u0131ndan vuran namert soyu elbette ki meydan yerindedir ve er meydan\u0131n\u0131n \u015fer meydan\u0131na d\u00f6nmesinin de ba\u015f amilidir.<\/p>\n
\u00d6yle bir iklimdir ki ya\u015fad\u0131\u011f\u0131m\u0131z, ne “k\u00fcresel \u0131s\u0131nma”d\u0131r, ne “k\u00fcresel donma”. \u0130sl\u00e2m topra\u011f\u0131 Anadolu’nun ya\u015fad\u0131\u011f\u0131 buhran, olsa olsa “ahlak\u00ee, iman\u00ee, vicdan\u00ee, irfan\u00ee, fikr\u00ee” bir donma, bir ta\u015f kesilme h\u00e2lidir. Ve neticede, ruhu ta\u015f kesilen d\u00fcn\u00fcn en s\u0131k\u0131 “\u015fucu-bucu”lar\u0131n\u0131n, rant-kariyer-para-parsa ne tarafa d\u00f6nerse, o tarafa d\u00f6n\u00fc\u015fmeleridir. Zaten BU MEMLEKET NE \u00c7EKT\u0130YSE, D\u00d6NMELERDEN ve D\u00d6NEKLERDEN \u00c7EKM\u0130\u015eT\u0130R!<\/p>\n
Me\u015frutiyet hareketinin D\u00f6nmeli\u011fin zaferi oldu\u011funu vurgulayan B\u00fcy\u00fck Do\u011fu Mimar\u0131, \u015f\u00f6yle devam eder:<\/p>\n
– \u2039\u2039Bu hareketle, ba\u015fta D\u00f6nmelik, Masonluk ve Yahudilik el ele davrand\u0131 ve \u0130kinci Abd\u00fclham\u00eed’in \u015fahs\u0131nda tecelli eden din\u00ee ve mill\u00ee T\u00fcrk birli\u011fini, ahl\u00e2k\u0131n\u0131, an’anesini \u00e7\u00fcr\u00fctme hamlesine giri\u015fti. \u0130ttihat ve Terakkicilerin kucak a\u00e7t\u0131\u011f\u0131 me\u015fhur Maliye Naz\u0131r\u0131 Cavit, Divan-\u0131 Harp Reisi ve kumandan Remzi Pa\u015fa, sahte T\u00fcrk\u00e7\u00fcl\u00fck cereyan\u0131n\u0131n \u015fak\u015fak\u00e7\u0131s\u0131 Halide Edip gibi D\u00f6nme tipler meydan\u0131 doldurdu, (sosyete hayat\u0131) yaftas\u0131 alt\u0131nda \u015ei\u015fli muhiti ve salonlar\u0131 kuruldu, ayn\u0131 sahtelik “Edebiyat-\u0131 Cedide”ye de a\u015f\u0131land\u0131 ve Ulu Hakan’\u0131n tahttan indirilmesinden sonra tepetaklak giden mill\u00ee ahl\u00e2k, b\u00fcy\u00fck \u015fehirlerde tam bir \u00e7\u00fcr\u00fcme halinde bug\u00fcne kadar geldi. (…) M\u00fcsl\u00fcmanlar\u0131n aras\u0131nda, ayn\u0131 h\u00fcviyeti ta\u015f\u0131yarak tam bir ayr\u0131l\u0131k hayat\u0131 ya\u015fayan D\u00f6nmeler, ticaret ve sanayi hayat\u0131na h\u00e2kim olarak T\u00fcrk’\u00fc \u00e7\u00fcr\u00fctme gayesini hi\u00e7bir devirde ihmal etmediler ve buna g\u00f6re devirlerin cereyanlar\u0131n\u0131 istismar etmeyi bildiler.\u203a\u203a [3]<\/p>\n
\u00dcstad’\u0131n ilgili eserde tafsilat\u0131yla anlatt\u0131\u011f\u0131 D\u00f6nmeli\u011fi ve iktibas yapt\u0131\u011f\u0131m\u0131z c\u00fcmlelerini zihnimizde kaim tutarak, birka\u00e7 soru sorabiliriz: 1908 tarihli ikinci Me\u015frutiyet hareketi D\u00f6nmeli\u011fin zaferi ise, D\u00f6nekli\u011fin zaferi hangi hareketledir ve zafer tarihi nedir? Bu hareketin kucak a\u00e7t\u0131\u011f\u0131, koyunlar\u0131na ald\u0131\u011f\u0131 D\u00f6nekler kimlerdir? Zaman\u0131nda D\u00f6nmeler i\u00e7in olu\u015fturulan \u015ei\u015fli salonlar\u0131 gibi, bug\u00fcn de D\u00f6nekler i\u00e7in olu\u015fturulan yeni semtlerden “ya\u015fam alanlar\u0131”na, derne\u011finden de\u011fnek\u00e7isine kadar olu\u015fumlar var m\u0131d\u0131r? Peki, finans, sanayi, ticaret hayat\u0131nda D\u00f6neklerin elde etti\u011fi g\u00fc\u00e7ler?<\/p>\n
Evet, \u00e7a\u011f\u0131n teorisinin Einstein\u2019in \u201c\u0130zafiyet Teorisi\u201d de\u011fil, D\u00f6neklerin \u201cZaafiyet Teorisi\u201d oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde zaten mesele a\u00e7\u0131kt\u0131r. Bu zaafiyetin ba\u015f\u0131 ve ba\u015flang\u0131c\u0131 \u015fudur:<\/p>\n
\u0130lkelerine -bir ba\u015fka deyi\u015fle d\u00fcn\u00fcne ve tarihine- ihanet etmek. Ve a\u015fik\u00e2rd\u0131r ki, t\u00fcm oyun ve hokkabazl\u0131klar bir tarafa, \u00fclk\u00fclerine ihanet edenler, \u00fclkelerine de ihanet etmi\u015ftir. Bu noktada, Rus y\u00f6netmen -ki cins kafad\u0131r- Tarkovski’yi anmadan ge\u00e7emeyece\u011fiz: “\u0130lkelerine bir kez bile ihanet edersen, hayat her g\u00fcn seni sorgular. Hayat ile olan saf ili\u015fkini yitirirsin.” der. “Hayat”\u0131n, Hazret-i Allah’\u0131n s\u0131fatlar\u0131ndan biri oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde ise d\u00f6nekli\u011fin vahameti a\u00e7\u0131kt\u0131r. Di\u011fer taraftan ahl\u00e2k, \u2039\u2039e\u015fya ve hadiseler kar\u015f\u0131s\u0131nda tak\u0131n\u0131lan tav\u0131r oldu\u011funa g\u00f6re\u203a\u203a [4], ilkelerine ihanet edenlerin, as\u0131l meselelerinin ahl\u00e2k\u00ee oldu\u011fu, bunun da “\u0130sl\u00e2m’a Muhatab Anlay\u0131\u015f – Tatbik Fikri” eksikli\u011finden kaynakland\u0131\u011f\u0131 da a\u00e7\u0131kt\u0131r. Ve B\u00fcy\u00fck Do\u011fu Mimar\u0131’n\u0131n h\u00fckm\u00fc ile, \u2039\u2039nihayet i\u015fin gele gele, “biz buzda\u011f\u0131n\u0131 hohlaya hohlaya erittik, \u015fimdi ge\u00e7 ge\u00e7ebilirsen \u00e7amurdan” meyus ifadesine varmas\u0131.\u203a\u203a [5]<\/p>\n
AK Parti’nin kurucular\u0131ndan olan yazar Ay\u015fe B\u00f6h\u00fcrler k\u00f6\u015fesinden \u015f\u00f6yle soruyordu:<\/p>\n
– \u2039\u2039Bug\u00fcnk\u00fc \u0130sl\u00e2mc\u0131l\u0131k, AVM’ler, kalk\u0131nma, b\u00fcy\u00fcme, liberal ekonomi, muhafazak\u00e2r siyaset bile\u015fkesinde t\u00fcketim odakl\u0131 dindar bir hayat tarz\u0131 d\u0131\u015f\u0131nda gen\u00e7lere ne vaat ediyor?\u203a\u203a [6]<\/p>\n
Zaman’dan \u0130hsan Da\u011f\u0131 ise “Nerede o eski \u0130sl\u00e2mc\u0131lar?” isimli yaz\u0131s\u0131nda, \u0130BDA’n\u0131n \u00f6l\u00e7\u00fcs\u00fcyle “do\u011fru d\u00fc\u015f\u00fcnce olmadan do\u011fru d\u00fc\u015f\u00fcnce faaliyeti olamayaca\u011f\u0131na” binaen, fikir \u00fcretecek adamlar\u0131n, sanat\u00e7\u0131lar\u0131n, entelekt\u00fcellerin sisteme herkesten \u00f6nce biat ettiklerinin alt\u0131n\u0131 \u00e7iziyor:<\/p>\n
– \u2039\u2039Kimse k\u0131zmas\u0131n; \u0130sl\u00e2mc\u0131 siyaset\u00e7ilerden, i\u015fadamlar\u0131ndan, sivil toplumculardan \u00f6nce \u0130sl\u00e2mc\u0131 entelekt\u00fceller kendilerini kabul ettirdiler. Sistem, tarih, gelenek \u00fczerine derin tart\u0131\u015fmalar\u0131n ve ele\u015ftirilerin yap\u0131ld\u0131\u011f\u0131 o d\u00f6nem \u00e7oktan sona erdi. Bir zamanlar\u0131n fikr\u00ee bak\u0131mdan en canl\u0131, en \u00fcretken hareketi k\u00fcllendi. Belki de \u0130sl\u00e2mc\u0131 kadrolar\u0131n siyasi ba\u015far\u0131lar\u0131 entelekt\u00fcel alan\u0131 g\u00f6lgede b\u0131rakt\u0131, veya \u0130sl\u00e2mc\u0131 entelekt\u00fceller siyasetin yede\u011finde kalmay\u0131 kabul ederek kendi tercihleriyle \u00f6zg\u00fcnl\u00fcklerini ve \u00f6zerkliklerini terk ettiler. Entelekt\u00fceller siyasetle b\u00fct\u00fcnle\u015ftik\u00e7e ve siyaset de hegemonik bir g\u00fcce d\u00f6n\u00fc\u015ft\u00fck\u00e7e entelekt\u00fcel cevvaliyetin vazge\u00e7ilmezi olan \u2018ele\u015ftirel\u2019 duru\u015f zorla\u015ft\u0131, ink\u0131raz ka\u00e7\u0131n\u0131lmaz oldu.\u203a\u203a [7]<\/p>\n
G\u00f6revini yapmayan doktor, nas\u0131l ki hastaya de\u011fil, mikroba hizmet ediyorsa; entelekt\u00fcel tabelas\u0131 alt\u0131nda muktedirlere yaltaklanan fikir c\u00e2nileri de, demagocya silah\u0131yla sahteli\u011fin zeminini olu\u015fturmakta, sisteme biti\u015fik nizamda yana\u015farak fikr\u00ee g\u00fcd\u00fckl\u00fc\u011fe hizmet etmektedir. Aralar\u0131nda d\u00fcn savunduklar\u0131n\u0131n-s\u00f6ylediklerinin 180 derece tersini s\u00f6yleyenler hat\u0131r\u0131 say\u0131l\u0131r miktardad\u0131r. Bu samimiyetsiz fikir c\u00e2nileri hakk\u0131nda, \u015fimdi yeri gelmi\u015fken \u00dcstad’\u0131n h\u00fckm\u00fcn\u00fc aktaral\u0131m:<\/p>\n
– \u2039\u2039Demagocya zanaat\u0131\u2026 Evet, sanat\u0131 de\u011fil zanaat\u0131\u2026 Sahte para basmaktan daha \u015fen\u00ee bir fikir suistimali\u2026 Kalpazan, hi\u00e7 de\u011filse, hakik\u00ee paran\u0131n sahtesini basar, demagocya zanaat\u00e7\u0131s\u0131 ise, sahte fikrin, sahte nakdini<\/p>\n
Fikir, vergi de\u011fil, bah\u015fi\u015f almaya al\u0131\u015f\u0131nca, demagocya zanaat\u0131n\u0131n istismar meydan\u0131 olur. Ve menfaat kar\u015f\u0131l\u0131\u011f\u0131 \u0131rz\u0131n\u0131 teslim eden bir kad\u0131n gibi, ilk hamlede samimili\u011fini feda eder.\u203a\u203a [8]<\/p>\n
Bir r\u00f6portaj\u0131nda Alev Alatl\u0131 da mevzuumuz ile ilgili \u015funlar\u0131 s\u00f6yl\u00fcyordu:<\/p>\n
– \u2039\u2039Filozoflar\u0131 olmayan \u00fclkelerde a\u011f\u0131z dala\u015f\u0131 ve tabi\u00ee pa\u00e7ozluk h\u00e2kim olur. (…) Hamam eski hamam oldu\u011fu s\u00fcrece tellaklar de\u011fi\u015fmi\u015f de\u011fi\u015fmemi\u015f fark etmez. Kalitesizle\u015fme, kendim d\u00e2hil, hepimizi tehdit eden bir salg\u0131nd\u0131r. (…) Hermes \u00e7antalar\u0131n leblebi gibi sat\u0131l\u0131yor olmalar\u0131 toplumsal kalitede art\u0131\u015f anlam\u0131na gelmez. (…) “Burjuva” teriminin “kapitalist orta s\u0131n\u0131f” \u015feklindeki asl\u00ee anlam\u0131na sad\u0131k kalacaksak, “insan hem kapitalist hem de M\u00fcsl\u00fcman olamaz” diye kesip atmak zorunda kal\u0131r\u0131m. \u00c7\u00fcnk\u00fc kapitalizmin art\u0131 de\u011fer yaratma ilkesi, \u0130sl\u00e2m’\u0131n “kul hakk\u0131”yla ille de \u00e7at\u0131\u015facakt\u0131r. Malum, \u00fczerinde kul hakk\u0131 bulunanlar\u0131n ruhlar\u0131 cennete girmez buyurulmu\u015ftur.\u203a\u203a [9]<\/p>\n
G\u00fcn\u00fcm\u00fczde felsefenin duayeni olarak uluslararas\u0131 camiada kabul g\u00f6ren ba\u015fka bir isme bakal\u0131m \u015fimdi. Slavoj Zizek, T\u00fcrkiye ile ilgili, Alev Alatl\u0131’n\u0131n g\u00f6r\u00fc\u015flerine paralel bir h\u00fck\u00fcm ortaya koyuyor:<\/p>\n
– \u2039\u2039\u00c7ok tuhaf, standart liberal Bat\u0131 kapitalizminden \u00e7ok daha dinamik bir kapitalizm beliriyor. \u00c7ok daha vah\u015fi! Ama ortalama birey etik kodlara, dine s\u0131k\u0131ca ba\u011fl\u0131. Daha \u00e7ok \u00e7al\u0131\u015fman\u0131z i\u00e7in gereken t\u00fcm geleneksel de\u011ferler devrede! O y\u00fczden “T\u00fcrkiye’de hem modernle\u015fme var hem \u0130sl\u00e2mc\u0131l\u0131k” dememelisiniz. Hay\u0131r! Bunlar ayn\u0131 madalyonun iki y\u00fcz\u00fc. Sizin trajediniz Bat\u0131l\u0131la\u015fmac\u0131 Kemalistlerin ekonomik geli\u015fmeye daha az yatk\u0131n olmas\u0131… (…) Sevmedi\u011fim bir d\u00fcnya bu. \u00c7in, Singapur… Umar\u0131m T\u00fcrkiye b\u00f6yle olmaz. Bat\u0131’dan bile iyi i\u015fleyen bir kapitalizm; yar\u0131 otoriter bir rejimde muhafazak\u00e2r etik. Gelece\u011fimiz bu. Rusya buraya gidiyor. A\u015f\u0131r\u0131 sert kapitalizm, yolsuzluklar… Ama kiliseden tam destek!\u203a\u203a [10]<\/p>\n
Bir bak\u0131ma diyor ki Zizek, Bat\u0131c\u0131 Kemalistlerin eliyle olmayan kapitalist s\u00fcre\u00e7, s\u0131rt\u0131nda \u0130sl\u00e2mc\u0131l\u0131k markas\u0131n\u0131 ta\u015f\u0131yanlarla oluyor. \u0130\u00e7te ve d\u0131\u015fta ya\u015fanan t\u00fcm birlik ve ayr\u0131l\u0131klar\u0131 da buna nisbet ederek muhakeme etmek m\u00fcmk\u00fcnd\u00fcr. Her gencinin neredeyse g\u00f6n\u00fcll\u00fc marka hizmet\u00e7isi oldu\u011fu, modern \u00e7a\u011f\u0131n putlar\u0131n\u0131n ve mabedlerinin madde ve m\u00e2n\u00e2y\u0131 zapt\u0131 alt\u0131na ald\u0131\u011f\u0131, t\u00fcketim odakl\u0131 bir ekonomide, \u015fi\u015fmenin geli\u015fmek ve b\u00fcy\u00fcmek zannedildi\u011fi bir noktada, her mahallede kanser gibi yay\u0131lan AVM’lerden tutun da, mimar\u00eenin zarf-mazruf ili\u015fkisi oldu\u011funu anlamay\u0131p, bitmez t\u00fckenmez g\u00f6kdelen in\u015falar\u0131na kadar. Bu g\u00f6kleri-delen madd\u00ee hadsizliktir ki, m\u00e2n\u00e2 \u00fczerindeki endazeyi de tarumar etmi\u015ftir. \u00d6rne\u011fin, ba\u015flang\u0131\u00e7ta kar\u015f\u0131 \u00e7\u0131k\u0131lan Libya operasyonuna, sonradan destek verilmesi ve Kaddafi’nin katline Bat\u0131n\u0131n demokrasi havarili\u011fi ad\u0131na ortak olunmas\u0131. Ayn\u0131 demokrasinin ise Suudi Arabistan i\u00e7in mevzubahis bile edilmemesi. Neden? Zira, Suudi zaten Bat\u0131n\u0131n hegemonyas\u0131ndad\u0131r, ve s\u00f6m\u00fcr\u00fc i\u00e7in demokrasi ihrac\u0131na da gerek yoktur. Bu arada, Zizek’in alt\u0131n\u0131 \u00e7izdi\u011fi konu, AYLIK dergisinin Temmuz 2011 tarihli say\u0131s\u0131nda yer alan “Ak Parti\u2019nin Gidi\u015fat\u0131: K\u0131y\u0131c\u0131 Kemalizmden Reformcu Kemalizme” [11] isimli yaz\u0131da, Hayreddin Soykan taraf\u0131ndan detayl\u0131ca izah edilmi\u015ftir.<\/p>\n
Eski Diyanet \u0130\u015fleri Ba\u015fkan\u0131 Ali Bardako\u011flu, 11 Kas\u0131m 2010 tarihinde, g\u00f6rev teslimi yaparken, “Serbest pazar ekonomisinin \u015fartlar\u0131na adapte olmu\u015f dindarl\u0131k yerine, hayat\u0131m\u0131z\u0131n her alan\u0131n\u0131 g\u00fczelle\u015ftiren bir dindarl\u0131\u011fa ihtiyac\u0131m\u0131z var” demi\u015fti. B\u00f6ylesine yerinde bir tesbiti ve bu i\u015fin \u015fuurla\u015ft\u0131r\u0131lmas\u0131n\u0131, g\u00f6rev ba\u015f\u0131ndayken devlet b\u00fcy\u00fcklerimiz ke\u015fke s\u00f6ylese ve icraat i\u00e7in imk\u00e2nlar\u0131 \u00f6l\u00e7\u00fcs\u00fcnde harekete ge\u00e7seler. Belli ki, sistemin i\u00e7inde yer alanlar, nehirdeki bal\u0131k misali, suyun ak\u0131\u015f\u0131n\u0131 de\u011fi\u015ftirecek g\u00fcce sahip olam\u0131yorlar. Demek ki, iyi-do\u011fru-g\u00fczel u\u011frunda ak\u0131\u015f\u0131 de\u011fi\u015ftirmek, sudaki ta\u015flar\u0131n de\u011fil, d\u0131\u015ftaki “ba\u015f”lar\u0131n i\u015fi. Velev ki tek ki\u015fi de olsa: Sev\u00e2d-\u0131 A’zam, bir hak \u00fczere oland\u0131r!<\/p>\n
Meselenin kemmiyet kabar\u0131\u015flar\u0131, belediyecilik faaliyetleri olmad\u0131\u011f\u0131 a\u00e7\u0131k; yollar, k\u00f6pr\u00fcler, t\u00fcp ge\u00e7itler, yeni yeni binalar de\u011fil. Kald\u0131 ki bu istatistikleri delil k\u0131larak geli\u015fmenin, b\u00fcy\u00fcmenin oldu\u011funu iddia edenlere, istatistikleri birazc\u0131k sorgulamalar\u0131n\u0131 da tavsiye ederiz. \u00d6rnek olarak, T\u00fcrkiye’de 2012 y\u0131l\u0131nda meslek hastal\u0131\u011f\u0131ndan \u00f6len ki\u015fi say\u0131s\u0131 resm\u00ee olarak sadece 1’dir. Madenlerden boyama at\u00f6lyelerine kadar, \u00e7ok zor \u015fartlar alt\u0131nda \u00e7al\u0131\u015fanlar\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde, bu istatistik olduk\u00e7a tuhaft\u0131r. \u0130\u015f g\u00fcvenli\u011fi uzmanlar\u0131, meslek hastal\u0131\u011f\u0131 dolay\u0131s\u0131yla, sadece kanserden \u00f6lenlerin en az 20 bin oldu\u011funu s\u00f6ylerken hem de. Kald\u0131 ki mesele rakamlar ise, ba\u015fka istatistikler vermek de m\u00fcmk\u00fcnd\u00fcr. H\u0131rs\u0131zl\u0131k ve cinayet olaylar\u0131ndaki art\u0131\u015f, hayat kad\u0131nlar\u0131n\u0131n say\u0131s\u0131n\u0131n art\u0131\u015f\u0131, homoseks\u00fcelli\u011fin art\u0131\u015f\u0131, kad\u0131n cinayetleri ve daha neler neler… Evet yollar a\u00e7\u0131ld\u0131… Ama her yol a\u00e7\u0131ld\u0131… Ve amaca giden her yol mubah say\u0131ld\u0131. Zaman\u0131nda B\u00fcy\u00fck Do\u011fu Mimar\u0131, \u015f\u00f6yle sesleniyordu Menderes’e:<\/p>\n
\u2039\u2039 -“(Ko-va-dis? – Nereye gidiyorsun?)… Madde k\u0131ymetleri belki 1 asra s\u0131\u011fmayacak kadar b\u00fcy\u00fck olan bu eseri hangi ruh etraf\u0131nda koruyor; vatan\u0131 bir a\u011f gibi \u00f6ren bu yollar\u0131, i\u00e7inden,<\/p>\n
hangi ruhun adam\u0131 ve e\u015fyas\u0131 ge\u00e7sin diye a\u00e7\u0131yorsun? Sana, maddeden evvel, hi\u00e7 de\u011filse onunla ba\u015fba\u015fa, ruh imar\u0131n\u0131 tavsiye ederiz!”<\/p>\n
Bu hi\u00e7bir devirde anla\u015f\u0131lamad\u0131; ve h\u00fcrriyet, \u015fu ka\u015f\u0131nt\u0131l\u0131 sesiyle \u00f6zg\u00fcrl\u00fck, medeniyet, \u015fu g\u0131c\u0131rt\u0131l\u0131 ahengiyle uygarl\u0131k, demokrasi, liberalizma, fil\u00e2n, falan gibi yafta inan\u0131\u015flar aras\u0131nda b\u00fct\u00fcn gaye, bir tak\u0131m madde ziynetinden ibaret san\u0131ld\u0131.\u203a\u203a [12]<\/p>\n
Arslan da maymun da ayn\u0131 ormanda ya\u015far ama, maymunun d\u00fcnyas\u0131 ba\u015fka, arslan\u0131n d\u00fcnyas\u0131 ba\u015fkad\u0131r. Bizim burada vurgulamak istedi\u011fimiz, kemmiyetin sahibi oldu\u011fu kadar, taklitsiz-samimi bir keyfiyetin de sahibi olan arslan gibi durmak ve ya\u015famakt\u0131r. Bu da kopyac\u0131 maymun soyunun anlayaca\u011f\u0131 bir i\u015f de\u011fildir elbette. \u00c7ilesiz, rizikosuz, bedavac\u0131, parsac\u0131, “ci” ve “cu”lar\u0131n i\u015fi, hi\u00e7 de\u011fildir hele. Kitab\u00e7\u0131 nas\u0131l kitab demek de\u011filse, \u0130sl\u00e2mc\u0131 da \u0130sl\u00e2m demek de\u011fildir. Bu bir “\u0130sl\u00e2m’a muhatab anlay\u0131\u015f” d\u00e2v\u00e2s\u0131d\u0131r. \u0130sl\u00e2m\u00ee’deki nisbet “i”sine dikkat. Nisbetiniz nedir? Teklifiniz ne? \u00d6ncelikle bu g\u00f6sterilmeli, s\u00f6ylenmelidir. Yoksa g\u00fcn\u00fcm\u00fcz\u00fcn kabak tad\u0131 veren g\u00fcd\u00fck olu\u015fumlar\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. Ve bu fikr\u00ee-ahl\u00e2k\u00ee g\u00fcd\u00fckl\u00fckt\u00fcr ki, meydan\u0131 sahte ve meccani kahramanlara, onlar\u0131n kopyac\u0131l\u0131\u011f\u0131na ram etmi\u015ftir. \u2039\u2039Bir \u015feye onu hi\u00e7 bilmeyenden daha yabanc\u0131, bildi\u011fini san\u0131p da onu sat\u0131h \u00fcst\u00fc kopya edendir. Yani bilgi iddias\u0131ndaki kopyac\u0131, o \u015feye hi\u00e7 bilmeyenden daha uzak…\u203a\u203a [13]<\/p>\n
\u00c7ilesi \u00e7ekilmemi\u015f, kana kar\u0131\u015ft\u0131r\u0131lmam\u0131\u015f, getirdi\u011fi ile g\u00f6t\u00fcrd\u00fc\u011f\u00fcn\u00fcn kafa hesab\u0131 yap\u0131lmam\u0131\u015f her i\u015f, isterse kald\u0131r\u0131m ta\u015f\u0131 d\u00f6\u015femek olsun, bu soydand\u0131r. E\u011fitimden k\u00fclt\u00fcr hayat\u0131m\u0131za kadar bu ba\u015f\u0131bo\u015flu\u011fu, bu hesabs\u0131zl\u0131\u011f\u0131 g\u00f6rebilirsiniz. Taklit etti\u011fimiz ABD’de okullar kara tahtaya ge\u00e7erken, ders kitablar\u0131 y\u00fckl\u00fc tablet bilgisayarlar\u0131 elinde tutan k\u00f6rpe \u00e7ocuklar, kitab m\u0131 okur, yoksa oyun mu oynar? Dedik ya, kafa hesab\u0131 yok, do\u011frudan kopya var diye. San\u0131r\u0131z, birka\u00e7 y\u0131l i\u00e7inde ayn\u0131 kopya mant\u0131\u011f\u0131yla tabletten tekrar tahtaya da ge\u00e7ilir.<\/p>\n
\u2039\u2039Allah herkese bir t\u00fcrl\u00fc tesellisini verir\u203a\u203a [14] diyen Abd\u00fclh\u00e2kim Arvas\u00ee Hazretleri: \u2039\u2039\u0130lim cehli izale eder, ahmakl\u0131\u011f\u0131 de\u011fil… \u203a\u203a [15] buyurur. Hazret-i Mevla, bilip de cahil, \u00f6\u011frenip de ahmak, g\u00f6r\u00fcp de k\u00f6r olanlardan eylemesin bizi.<\/p>\n
Bu perspektif do\u011frultusunda, eskiden \u015fu vard\u0131, \u015fimdi bu var \u015feklinde bir nostalji pe\u015finde olmad\u0131\u011f\u0131m\u0131z a\u00e7\u0131k. Evet “eski m\u00fccahidler m\u00fcteahhit oldu” l\u00e2kin, buradaki s\u0131k\u0131nt\u0131 m\u00fcteahhit olunmas\u0131nda de\u011fil, m\u00fccahidli\u011fin terk edilmesindedir. \u00dcst sat\u0131rlarda da belirtti\u011fimiz gibi, bunun ahl\u00e2k\u00ee bir duru\u015f, bir omurga meselesi oldu\u011funun alt\u0131n\u0131 \u00e7izdik. Peki ne oldu da, misal, \u00f6nceden meydanlarda bir lider, \u00e2yet-hadis s\u00f6yledi\u011finde, tekbirler getiren halk, \u015fimdiki liderlerin a\u011fz\u0131ndan \u00e2yet duyunca alk\u0131\u015flar oldu?… D\u00e2v\u00e2 adaml\u0131\u011f\u0131 ne zaman yerini i\u015f adaml\u0131\u011f\u0131na b\u0131rakt\u0131?.. Bir d\u00f6nem “Demokrasi bir k\u00fcf\u00fcr rejimidir” diyenler, demokrasi havarili\u011fine ni\u00e7in soyundular?.. Yahut ge\u00e7mi\u015fte “Ortak pazar T\u00fcrk’e mezar” diyenler, AB’ye “ha\u00e7l\u0131 birli\u011fi” h\u00fckm\u00fc verenler, bug\u00fcn Avrupa Birli\u011fi kap\u0131lar\u0131nda neden dola\u015fmaktad\u0131r?.. Neden AB-D ile ayn\u0131 ya\u011fmur alt\u0131nda \u0131slanmaktan keyif almaktad\u0131r? \u0130mdi “bunlar hep halka hizmet i\u00e7in” denilebilir. Oysa ne diyordu M\u00fctefekkir:<\/p>\n
– \u2039\u2039Halka hizmet Hakka hizmettir ya<\/p>\n
Hakka hizmet Hakka itaattir!\u203a\u203a [16]<\/p>\n
Ve Bilge Kral’dan: \u2039\u2039En b\u00fcy\u00fck \u015feref sorunu nedir? Her \u015feyden \u00f6te tek bir \u015fey: Kendine ve gayene sad\u0131k kal.\u203a\u203a [17] Dante, cehennemin dokuzuncu -en k\u00f6t\u00fc- kat\u0131n\u0131 hainlere ay\u0131rm\u0131\u015ft\u0131r.<\/p>\n
\u015eimdi \u015fu hususa dikkat l\u00fctfen!..<\/p>\n
Her f\u0131rsatta Necib Faz\u0131l \u015fiirlerine, (ticaret odas\u0131 ba\u015fkan\u0131ndan valisine, vekilinden bakan\u0131na kadar) siyas\u00ee repertuarlar\u0131nda yer veren devlet b\u00fcy\u00fckleri, “75 milyon hep beraber B\u00fcy\u00fck Do\u011fu’yu in\u015fa edece\u011fiz”, “Her gencimiz bir Necib Faz\u0131l olacak” diyenler, her f\u0131rsatta “Fert laik olmaz ama devlet laik olur!” dediklerinde, \u00dcstad’\u0131n \u015fu sat\u0131rlar\u0131ndan haberdarlar m\u0131d\u0131r?<\/p>\n
Kelimesi kelimesine B\u00fcy\u00fck Do\u011fu Mimar\u0131’ndan:<\/p>\n
– \u2039\u2039Mill\u00ee T\u00fcrk Talebe Birli\u011fi’nin, yeni idarecilerini se\u00e7mek \u00fczere b\u00fcy\u00fck kongresini toplad\u0131\u011f\u0131 ve beni de kongrenin ruhunu g\u00f6zetmek \u00fczere \u00e7a\u011f\u0131rd\u0131\u011f\u0131 bir g\u00fcn kendisine s\u00f6z verilen MSP \u0130\u00e7i\u015fleri Bakan\u0131 O\u011fuzhan Asilt\u00fcrk (Ne asaletsiz bir isim!) k\u00fcrs\u00fcye \u00e7\u0131km\u0131\u015f ve hi\u00e7 de s\u0131ras\u0131, yeri, yurdu, l\u00fczumu yokken demi\u015ftir ki:<\/p>\n
– Devlet l\u00e2ik olabilir; fertlerse olmayabilir. Bunlar birbirine m\u00e2ni de\u011fildir!<\/p>\n
Yani:<\/p>\n
<\/p>\n
– Siz i\u00e7inizden, isterseniz l\u00e2ik olmay\u0131n! Ama devletin l\u00e2ik olup olmad\u0131\u011f\u0131na ald\u0131rmay\u0131n ve onu kendi olu\u015fu i\u00e7inde tabi\u00ee g\u00f6r\u00fcn!<\/p>\n
Herhangi bir rejimin b\u00e2t\u0131n\u0131 her neyse z\u00e2hirde onunla tecellisi esas oldu\u011funa g\u00f6re, ona z\u0131t kalbleri ancak kendi h\u00fccrelerinde gizlenmeye d\u00e2vet eden ve rejimi kendi haline serbest, hatt\u00e2 hakl\u0131 g\u00f6steren b\u00f6yle bir (Bizans) ruhu, a\u00e7\u0131k k\u00fcfr\u00fcn bile tenezz\u00fcl etmeyece\u011fi bir idrak sefaleti arzeden ve balmumu adamlar\u0131 aras\u0131nda bu \u00e7ocuk sesli sap\u0131k Bakan\u0131 \u015fiddetle su\u00e7land\u0131rmayan, \u00fcstelik yeni<\/p>\n
Bakanl\u0131klarla m\u00fck\u00e2fatland\u0131ran lider de ayn\u0131 ruhu payla\u015fm\u0131\u015f, hatt\u00e2 \u00f6nceden adam\u0131na telkin etmi\u015f say\u0131labilir.<\/p>\n
Mesele l\u00e2yisizman\u0131n k\u0131ymet h\u00fckm\u00fcne de\u011fil, m\u00fcsl\u00fcmanl\u0131k tasl\u0131yanlar\u0131n anlay\u0131\u015f ve samimilik derecesine g\u00f6sterme \u00f6l\u00e7\u00fcs\u00fcne ba\u011fl\u0131d\u0131r. Bu tarzda bir l\u00e2iklik savunmas\u0131, m\u00fcsl\u00fcman \u015f\u00f6yle dursun, bizzat l\u00e2ikler ve Allah ink\u00e2rc\u0131lar\u0131 taraf\u0131ndan bile kabul edilmez.\u203a\u203a [18]<\/p>\n
T\u00fcm bunlara cevap olabilecek bir de\u011ferlendirmeyi, “\u0130sl\u00e2mc\u0131 \u0130ktidar” de\u011fil de, “\u0130ktidar \u0130sl\u00e2mc\u0131l\u0131\u011f\u0131” tesbitiyle \u0130hsan Da\u011f\u0131 veriyor:<\/p>\n
– \u2039\u2039\u0130ktidarda \u0130sl\u00e2mc\u0131l\u0131k yapmak kolay de\u011fil, ama \u2018iktidar \u0130sl\u00e2mc\u0131l\u0131\u011f\u0131\u2019 m\u00fcmk\u00fcn. Ancak buradaki ana \u2018\u00f6zne\u2019nin \u0130sl\u00e2mc\u0131l\u0131k de\u011fil \u2018iktidar\u2019 oldu\u011funu hat\u0131rdan \u00e7\u0131karmamal\u0131. Ayr\u0131ca b\u00fct\u00fcn bu i\u015flerin de \u2018sek\u00fcler\u2019 bir zeminde cereyan etti\u011fini…\u203a\u203a [19]<\/p>\n
Buradaki muvazaal\u0131-nefs\u00ee duru\u015f, \u0130sl\u00e2m’\u0131 lokomotif de\u011fil de, vagon yapan sakat anlay\u0131\u015f yeterince ortadad\u0131r. Ve Allah Res\u00fbl\u00fc’n\u00fcn \u00f6l\u00e7\u00fcs\u00fcyle ikaz: \u2039\u2039\u0130DARES\u0130 ALTINDAK\u0130LER\u0130 ALDATAN DEVLET B\u00dcY\u00dc\u011e\u00dc, ATE\u015eTED\u0130R.\u203a\u203a [20]<\/p>\n
T\u00fcm bu vesilelerle bir kez daha bilinmesini isteriz ki; \u2039\u2039Biz d\u00e2vam\u0131zdan ne d\u00f6ner, ne de k\u0131blemizden milyarda bir derece feda ederiz. Ancak \u015fah\u0131slar\u0131n gayeden inhiraf\u0131 nispetinde onlardan \u00e7evriliriz. Bu da, orospu vicdanlar d\u00fcnyas\u0131nda en keskin fikir n\u00e2m\u00fbsu ic\u00e2b\u0131…\u203a\u203a [21]<\/p>\n
Ve i\u015fte \u015fimdi tam yeri, -Kafa Konforumuzu Bozan Adam- M\u00fctefekkir Mirzabeyo\u011flu’ndan (1986 y\u0131l\u0131nda yap\u0131lan bir r\u00f6portajdan) toplay\u0131c\u0131 h\u00fck\u00fcm d\u00e2hilinde aktaral\u0131m:<\/p>\n
– \u2039\u2039Gen\u00e7lik, toplumda maya tutturan dinamik k\u0131s\u0131md\u0131r… Bunun \u00e7ok b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 hayat yutar; sonra arkadan gelen gen\u00e7li\u011fin itici g\u00fcc\u00fc… \u0130\u015fin ideali, p\u00f6rs\u00fcmeden hep gen\u00e7 kalmak, kalabilmek ve hayat\u0131n\u0131 d\u00e2v\u00e2s\u0131na nisbetle tanzim etmek… \u00c7evreye \u015f\u00f6yle bir bak\u0131n: Ya\u015f\u0131 30’u bulan adamlar\u0131n \u00e7o\u011funda d\u00e2v\u00e2, hayat sofras\u0131ndaki tuzluk gibidir… \u00c7ilesiz, rizikosuz, \u00e7\u00f6pten tahminler!.. \u0130m\u00e2n, d\u00fcnyal\u0131k tel\u00e2\u015fe sofras\u0131n\u0131n tuzlu\u011fu gibi de\u011fil ki!.. \u0130m\u00e2n i\u00e7in ya\u015famak l\u00e2z\u0131m!.. Bu nas\u0131l bir m\u00fckellefiyettir?.. Abd\u00fclhak\u00eem Arvas\u00ee Hazretlerinden s\u00f6yleyeyim: \u015eehidlik \u015fuuru… Bu nimetten ka\u00e7\u0131n\u0131c\u0131 bir tav\u0131rla im\u00e2n d\u00e2v\u00e2s\u0131 olmaz… Dikkat edin: Herkesin g\u00fbya iyi niyetle, “o da \u00e7al\u0131\u015f\u0131yor, bu da \u00e7al\u0131\u015f\u0131yor!” diye birbirine avans vermesi, kendisini riziko getirecek bir tertibten s\u0131y\u0131rmak i\u00e7indir… Nemel\u00e2z\u0131mc\u0131 da, ahmak da, bu ba\u015f\u0131bozukluk zeminine bay\u0131l\u0131r… B\u00f6yle bir zeminde tezah\u00fcr eden heyecan da, futbol seyircisinin “bizim tak\u0131m” ruhiyat\u0131ndan farkl\u0131 de\u011fildir… “\u0130sl\u00e2m’a muhatab anlay\u0131\u015f”\u0131 temsil eden bir ideolocyaya ba\u011fl\u0131, gerekti\u011fi yerde gerekeni yapacak insanlar; bu l\u00e2z\u0131m… (…) F\u0130KR\u0130 YA\u015eAMAK, YA\u015eAMAYI DA F\u0130K\u0130R B\u0130LMEK L\u00c2ZIM… (…) Ba\u015f\u0131n\u0131 kuma g\u00f6merek ve bu h\u00e2lin m\u00fcdafaas\u0131n\u0131 yaparak, g\u00fbya \u0130sl\u00e2m’\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcnden bahis, tevhid akidesini bozar… Bir adam\u0131n z\u0131tlar\u0131n\u0131 muhasebeye \u00e7ekemeyi\u015finin mazur g\u00f6r\u00fclebilecek taraf\u0131 vard\u0131r; g\u00fcc\u00fc yetmiyordur, akl\u0131 ermiyordur vesaire… Ama bu h\u00e2lin m\u00fcdafaac\u0131s\u0131 olmak, muhasebe edebilene d\u00fc\u015fmanl\u0131k, tek kelimeyle hainliktir!..\u203a\u203a [22]<\/p>\n
Son olarak, \u015fu talanc\u0131 ve yalanc\u0131 \u00e7a\u011fda, bir roman e\u015fli\u011finde d\u00fc\u015f\u00fcnce ufkumuzu “uzak bir \u00fclke”ye do\u011fru a\u00e7al\u0131m.<\/p>\n
Hayvan \u00c7iftli\u011fi, George Orwell’in en \u00f6nemli iki eserinden biridir. 1944 y\u0131l\u0131nda kaleme ald\u0131\u011f\u0131 eserde: Bir \u00e7iftlikte ya\u015fayan hayvanlar, kendilerini s\u00f6m\u00fcren insanlar\u0131n y\u00f6netimini ala\u015fa\u011f\u0131 edip e\u015fitlik\u00e7i bir toplum olu\u015ftururlar. L\u00e2kin zamanla hayvanlar\u0131n daha zeki ve iktidar d\u00fc\u015fk\u00fcn\u00fc \u00f6nderleri olan domuzlar, devrimi yolundan sapt\u0131rarak daha da bask\u0131c\u0131 ve ac\u0131mas\u0131z bir diktat\u00f6rl\u00fck kurarlar.<\/p>\n
\u0130nsanlara kar\u015f\u0131 ger\u00e7ekle\u015fen ayaklanman\u0131n ard\u0131ndan, ba\u015flang\u0131\u00e7ta hayvanlar “7 Emir” yay\u0131nlar. Bunlar vazge\u00e7ilmez, kat\u00ee ilkeleridir. Fakat kitab\u0131n devam\u0131nda g\u00f6r\u00fclece\u011fi \u00fczere, ilkeleri koyanlar ve ate\u015fli savunucular\u0131, ilk \u00f6nce bu ilkeleri onlar yok sayarlar. “Uzak \u00fclke”de de aynen b\u00f6yledir. \u0130lkesizlik, d\u00f6neklik her anlamda k\u0131v\u0131rtma alm\u0131\u015f ba\u015f\u0131n\u0131 gitmi\u015ftir.<\/p>\n
Hayvan \u00c7iftli\u011fi’nde, Devrimi yolundan sapt\u0131ran Napoleon isimli domuzdur. T\u00fcrl\u00fc tezg\u00e2hlarla kendini lider olarak kabul ettirir. Etraf\u0131na emirler ya\u011fd\u0131r\u0131r. Herkesten \u00e7ok yer, hi\u00e7 \u00e7al\u0131\u015fmaz. Fakat bu domuz \u00f6yle bir umut taciridir ki, kitleleri m\u00fcthi\u015f etkiler. Bir memnuniyetsizlik oldu\u011funda s\u00f6yledi\u011fi hep \u015fudur: “Arkada\u015flar. Baz\u0131 zorluklara katlanmam\u0131z l\u00e2z\u0131m. \u00c7iftlik sahibi Bay Jones’un geri gelmesini istemezsiniz, de\u011fil mi?”<\/p>\n
Ve bu d\u0131\u015f d\u00fc\u015fman\u0131n yan\u0131nda, Napoleon ve idareci kadrosu kendince bir i\u00e7 d\u00fc\u015fman da bulur. Bu, ayaklanmay\u0131 beraber ba\u015flatt\u0131klar\u0131, di\u011fer bir domuz Snowball’dur. Ger\u00e7i Snowball \u00e7iftlikten ka\u00e7m\u0131\u015ft\u0131r. Ama ne zaman \u00e7iftlikte i\u015fler yolunda gitmese, sorumluluk hep Snowball’a at\u0131l\u0131r. \u00d6rne\u011fin, -sa\u011flam in\u015fa edilmedi\u011fi i\u00e7in- yelde\u011firmeni y\u0131k\u0131l\u0131r, bahanesi hemen haz\u0131rd\u0131r: “D\u00fcn gece Snowball gelip y\u0131km\u0131\u015f. Elimizde gizli belgeler var. Hatta \u015fu an, Snowball’un ajanlar\u0131n\u0131n aram\u0131zda oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyoruz.”<\/p>\n
Evet, hayvanlar s\u00fcrekli Bay Jones’un geri gelmesiyle korkutulurken, i\u00e7erideki idar\u00ee basiretsizlik de hep Snowball’a m\u00e2ledilir. Napoleon, tombalak domuz Squelar vas\u0131tas\u0131yla t\u00fcm<\/p>\n
propagandas\u0131n\u0131 yapt\u0131r\u0131r. Squelar; \u2039\u2039Parlak bir konu\u015fmac\u0131yd\u0131; zorlu bir konuyu tart\u0131\u015f\u0131rken bir o yana bir bu yana s\u0131\u00e7rar, kuyru\u011funu h\u0131zl\u0131 h\u0131zl\u0131 oynat\u0131rd\u0131; nedendir bilinmez, bu hareketleri \u00e7ok inand\u0131r\u0131c\u0131 olmas\u0131n\u0131 sa\u011flard\u0131. Squelar i\u00e7in, “Karay\u0131 ak yapar” derlerdi.\u203a\u203a [23] Squelar her seferinde, halka hizmet etmenin mutlulu\u011fu ve eme\u011fin onuru \u00fczerine m\u00fcthi\u015f \u201cs\u00f6ylevler\u201d \u00e7eker.<\/p>\n
Napoleon’un misyonuna en \u00e7ok Boxer isimli bir at inan\u0131r. En \u00e7ok o \u00e7al\u0131\u015f\u0131r. \u00c7iftlikteki horozlara tembih eder ve herkesten \u00f6nce her g\u00fcn o kalkar ve var g\u00fcc\u00fcyle \u00e7al\u0131\u015fmaya ba\u015flar. \u00c7iftlikte kafas\u0131n\u0131 kar\u0131\u015ft\u0131ran bir olay oldu\u011funda ise hep \u015funu s\u00f6yler: “Napoleon yolda\u015f her zaman hakl\u0131d\u0131r!” Fakat aradan y\u0131llar ge\u00e7ip de \u00e7al\u0131\u015famayacak duruma gelince, Napoleon yolda\u015f\u0131, onu bir kasaba satacakt\u0131r. Zaten \u00e7iftlikteki hayvanlar, hi\u00e7bir zaman hayalini kurduklar\u0131 emeklili\u011fe de kavu\u015famayacaklard\u0131r. Zira s\u00fcrekli emekli olma ya\u015f\u0131 ilerlemekte, daha \u00e7ok \u00e7al\u0131\u015fmazlarsa, insanlar\u0131n tekrar \u00e7iftlik y\u00f6netimine gelecekleri ve ac\u0131 dolu y\u0131llara geri d\u00f6necekleri tekrarlanmaktad\u0131r. S\u00fcrekli “ge\u00e7mi\u015fte \u015f\u00f6yleydi, \u015fimdi b\u00f6yle” gibi k\u0131yaslamalara, \u00f6zg\u00fcrl\u00fck ve h\u00fcrriyet at\u0131flar\u0131na gidilir. Oysa i\u00e7inde ya\u015fad\u0131klar\u0131 hayat da, zaten korkutulduklar\u0131 ge\u00e7mi\u015f d\u00f6nemden daha rahat de\u011fildir.<\/p>\n
Bir g\u00fcn \u00e7iftlikte tavuklar\u0131n Napoleon’a suikast planlar\u0131 ele ge\u00e7irilir ve g\u00fcvenlik \u00f6nlemleri artt\u0131r\u0131l\u0131r. Asl\u0131nda olay\u0131n \u00f6z\u00fc, genelde hayvanlar\u0131n bu yeni d\u00fczenden \u015fik\u00e2yet\u00e7i olmalar\u0131, \u00f6zelde ise tavuklar\u0131n yumurtalar\u0131n\u0131 vaktinden \u00f6nce vermek istememesidir. Zaten \u00e7iftlikte \u00fcretilen \u00fcr\u00fcnler, insanlara da sat\u0131lmaya, ticaret yap\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. Durumu kurtarmak i\u00e7in Napoleon \u015feytan\u00ee bir oyun ortaya koymu\u015ftur. Tavuklar, s\u00f6zde suikast te\u015febb\u00fcs\u00fcnden dolay\u0131 idam edilir. Ve bu haks\u0131zl\u0131\u011fa kar\u015f\u0131 \u00e7\u0131kan di\u011fer hayvanlar da Napoleon’un korumalar\u0131 k\u00f6pekler taraf\u0131ndan par\u00e7alan\u0131r. Etraf kan g\u00f6l\u00fcne d\u00f6nm\u00fc\u015ft\u00fcr. Yeni d\u00fczen, bir korku imparatorlu\u011fudur. Daha ba\u015flang\u0131\u00e7ta koyulan 7 Emir’den biri olan, “hi\u00e7bir hayvan ba\u015fka bir hayvan\u0131 \u00f6ld\u00fcrmeyecek” kural\u0131, hayvanlar\u0131n \u00e7o\u011fu okuma bilmedi\u011fi, cahil olduklar\u0131 i\u00e7in \u00e7akt\u0131rmadan de\u011fi\u015ftirilir. Yeni kurala “sebebsiz yere \u00f6ld\u00fcrmeyecek” eklenir. Napoleon ve adamlar\u0131, her kural\u0131, i\u015flerine geldi\u011fi gibi de\u011fi\u015ftirir ama bu durumu a\u00e7\u0131klarken, hep \u00e7iftli\u011fin rahat\u0131 ve iyili\u011fi i\u00e7in yapt\u0131klar\u0131n\u0131 s\u00f6ylemeyi ihmal etmezler.<\/p>\n
Hik\u00e2yenin sonuna do\u011fru, Hayvan \u00c7iftli\u011fi’nin ad\u0131, Beylik \u00c7iftli\u011fi \u015feklinde de\u011fi\u015fmi\u015f; “d\u00f6rt ayak iyi, iki ayak k\u00f6t\u00fc” ilkesi, “d\u00f6rt ayak iyi, iki ayak daha iyi” \u015feklini alm\u0131\u015f, “t\u00fcm hayvanlar e\u015fittir” ilkesi de, “baz\u0131 hayvanlar daha e\u015fittir”e d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f, ayr\u0131cal\u0131kl\u0131 s\u0131n\u0131f domuzlar insanlar gibi iki ayak \u00fczerinde y\u00fcr\u00fcmeye ba\u015flam\u0131\u015flard\u0131r.<\/p>\n
Eserin son c\u00fcmleleri ise olduk\u00e7a m\u00e2nidard\u0131r:<\/p>\n
– \u2039\u2039\u0130\u00e7eride on ikisi de \u00f6fkeyle ba\u011f\u0131r\u0131yor, on ikisi de birbirine benziyordu. Art\u0131k domuzlar\u0131n y\u00fczlerine ne oldu\u011fu anla\u015f\u0131lm\u0131\u015ft\u0131. D\u0131\u015far\u0131daki hayvanlar, bir domuzlar\u0131n y\u00fczlerine, bir insanlar\u0131n y\u00fczlerine bak\u0131yor; ama onlar\u0131 birbirlerinden ay\u0131rt edemiyorlard\u0131.\u203a\u203a [24]<\/p>\n
Son S\u00f6z:<\/p>\n
Baba Eren a\u015fka gelmi\u015f. Her \u015feye “merhaba” demeden edemiyor; bir a\u011fa\u00e7 g\u00f6rse, “a\u011fa\u00e7 baba merhaba”; bir deve g\u00f6rse, “deve baba merhaba” diyerek, da\u011fa ta\u015fa merhaba verip dola\u015f\u0131yormu\u015f. A\u015fk ile sarho\u015f, muhabbet ba\u015f\u0131n\u0131 d\u00f6nd\u00fcrm\u00fc\u015f geziyormu\u015f. Derken bir g\u00fcn yolu de\u011firmene d\u00fc\u015fm\u00fc\u015f. Bakm\u0131\u015f ta\u015f d\u00f6n\u00fcyor. Ayn\u0131 muhabbetle de\u011firmen ta\u015f\u0131na yakla\u015fm\u0131\u015f, “ta\u015f baba merhaba” demi\u015f. Demi\u015f demesine ama bu arada c\u00fcbbeyi de kapt\u0131rm\u0131\u015f. G\u00fc\u00e7 bela kurtarm\u0131\u015f c\u00fcbbeyi. Sonra biraz geriye yaslanm\u0131\u015f, de\u011firmen ta\u015f\u0131na bakm\u0131\u015f ve \u015f\u00f6yle demi\u015f: “Yok baba yok! Bundan sonra D\u00d6NENE MERHABA YOK!”<\/p>\n
– \u2039\u2039Gerisi, “\u0131st\u0131rab\u0131m\u0131z\u0131 g\u00f6rmeyen g\u00f6z\u00fcn surat\u0131na t\u00fck\u00fcreyim!” demekten ibaret!..\u203a\u203a [25]<\/p>\n
<\/p>\n
<\/p>\n
D\u0130PNOTLAR:<\/p>\n
[1] Milli Gazete, 10 Aral\u0131k 2013 tarihli \u015e\u00fckr\u00fc Sak r\u00f6portaj\u0131<\/p>\n
[2] Necib Faz\u0131l, Tohum, 22. Bas\u0131m, B\u00fcy\u00fck Do\u011fu Yay\u0131nlar\u0131, \u0130stanbul 1994, s. 15<\/p>\n
[3] Necib Faz\u0131l, Yahudilik-Masonluk-D\u00f6nmelik (B\u00fcy\u00fck Do\u011fu\u2019lardan Derleme), 2. Bas\u0131m, B\u00fcy\u00fck Do\u011fu Yay\u0131nlar\u0131, \u0130stanbul 2008, s. 198<\/p>\n
[4] Salih Mirzabeyo\u011flu, \u0130bda Diyalekti\u011fi “Kurtulu\u015f Yolu”, 4. Bas\u0131m, \u0130BDA Yay\u0131nlar\u0131, \u0130stanbul 2004, s. 100<\/p>\n
[5] Salih Mirzabeyo\u011flu, \u0130BDA Diyalekti\u011fi “Kurtulu\u015f Yolu”, 4. Bas\u0131m, \u0130BDA Yay\u0131nlar\u0131, \u0130stanbul 2004, s. 55<\/p>\n
[6] Yeni \u015eafak, 4 May\u0131s 2013<\/p>\n
[7] Zaman, 7 May\u0131s 2013<\/p>\n
[8] Necib Faz\u0131l, \u00c7er\u00e7eve 4, 1. Bas\u0131m, B\u00fcy\u00fck Do\u011fu Yay\u0131nlar\u0131, \u0130stanbul 1996, s. 297<\/p>\n
[9] H\u00fcrriyet Pazar, 17 Mart 2013 tarihli Alev Alatl\u0131 r\u00f6portaj\u0131, s. 19<\/p>\n
[10] H\u00fcrriyet Pazar, 15 Aral\u0131k 2013 tarihli Slavoj Zizek r\u00f6portaj\u0131, s. 16<\/p>\n
[11] http:\/\/www.yeniakademya.org\/yazarkonu-31-hayreddin_soykan-487-ak_parti\u2019nin_gidisati___kiyici_kemalizmden__reformcu_kemalizme.html<\/p>\n
[12] Salih Mirzabeyo\u011flu, Kavgam -Necib Faz\u0131l- 2. Cilt, 2. Bas\u0131m, \u0130BDA Yay\u0131nlar\u0131, \u0130stanbul 1995, s. 146-147<\/p>\n
[13] Necib Faz\u0131l, Rapor 7-9, 2. Bas\u0131m, B\u00fcy\u00fck Do\u011fu Yay\u0131nlar\u0131, \u0130stanbul 1993, s. 116<\/p>\n
[14] Necib Faz\u0131l, O ve Ben, 9. Bas\u0131m, B\u00fcy\u00fck Do\u011fu Yay\u0131nlar\u0131, \u0130stanbul 1995, s. 149<\/p>\n
[15] Necib Faz\u0131l, O ve Ben, 9. Bas\u0131m, B\u00fcy\u00fck Do\u011fu Yay\u0131nlar\u0131, \u0130stanbul 1995, s. 217<\/p>\n
[16] Salih Mirzabeyo\u011flu, M\u00fcn\u015feat -\u00d6ns\u00f6z \u25cf Bayraml\u0131k-, 2. Bas\u0131m, \u0130BDA Yay\u0131nlar\u0131, \u0130stanbul 2004, s. 96<\/p>\n
[17] Aliya \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m -Zindandan Notlar-, 4. Bas\u0131m, Klasik Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 9<\/p>\n
[18] Necib Faz\u0131l, Rapor 4-6, 2. Bas\u0131m, B\u00fcy\u00fck Do\u011fu Yay\u0131nlar\u0131, \u0130stanbul 1993, s. 51<\/p>\n
[19] Zaman, 10 May\u0131s 2013<\/p>\n
[20] Necib Faz\u0131l, Nur Harman\u0131, 6. Bas\u0131m, B\u00fcy\u00fck Do\u011fu Yay\u0131nlar\u0131, \u0130stanbul 1997, s. 32<\/p>\n
[21] Necib Faz\u0131l, Rapor 4-6, 2. Bas\u0131m, B\u00fcy\u00fck Do\u011fu Yay\u0131nlar\u0131, \u0130stanbul 1993, s. 32<\/p>\n
[22] Salih Mirzabeyo\u011flu, Ad\u0131mlar “1984’den 1996’ya”, \u0130BDA Yay\u0131nlar\u0131, \u0130stanbul 1997, s. 45-46 (B\u00fcy\u00fck harfle vurgu bize \u00e2it)<\/p>\n
[23] George Orwell, Hayvan \u00c7iftli\u011fi -Bir Peri Masal\u0131-, 27. Bas\u0131m, Can Yay\u0131nlar\u0131, \u0130stanbul 2012, s. 31<\/p>\n
[24] George Orwell, Hayvan \u00c7iftli\u011fi -Bir Peri Masal\u0131-, 27. Bas\u0131m, Can Yay\u0131nlar\u0131, \u0130stanbul 2012, s. 152<\/p>\n
[25] Salih Mirzabeyo\u011flu, \u0130bda Diyalekti\u011fi “Kurtulu\u015f Yolu”, 4. Bas\u0131m, \u0130BDA Yay\u0131nlar\u0131, \u0130stanbul 2004, s. 243<\/p>\n","protected":false},"excerpt":{"rendered":"
Kadim Dostum-Karde\u015fim Yusuf’a ithafen… D\u00fcn\u00fcn en s\u0131k\u0131 “falanca-filanca”lar\u0131n\u0131n, gizli d\u00fc\u015fk\u00fcnl\u00fcklerinin \u015fartlar\u0131n\u0131 bulur bulmaz, bug\u00fcn d\u00fc\u015ft\u00fckleri ve bu d\u00fc\u015f\u00fckl\u00fckten dolay\u0131, toplumun genel fikr\u00ee ve ahl\u00e2k\u00ee yap\u0131s\u0131n\u0131 da d\u00fc\u015f\u00fcr\u00fc\u015fleri…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"ppma_author":[55],"class_list":["post-669","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-bilgehan-eren","no-post-thumbnail"],"yoast_head":"\n