{"id":4461,"date":"2010-04-09T10:07:10","date_gmt":"2010-04-09T07:07:10","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/04\/09\/helbesta-kurdi-a-heri-kevn-u-pevecuna-helbesta-kurdi-bilinen-lk-kuertce-iir-ve-kuert-iirinin-geliim-seyri\/"},"modified":"2010-04-09T10:07:10","modified_gmt":"2010-04-09T07:07:10","slug":"helbesta-kurdi-a-heri-kevn-u-pevecuna-helbesta-kurdi-bilinen-lk-kuertce-iir-ve-kuert-iirinin-geliim-seyri","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/04\/09\/helbesta-kurdi-a-heri-kevn-u-pevecuna-helbesta-kurdi-bilinen-lk-kuertce-iir-ve-kuert-iirinin-geliim-seyri\/","title":{"rendered":"Helbesta Kurd\u00ee a Her\u00ee Kevn \u00fb P\u00ea\u015fve\u00e7\u00fbna Helbesta Kurd\u00ee (Bilinen \u0130lk K\u00fcrt\u00e7e \u015eiir ve K\u00fcrt \u015eiirinin Geli\u015fim Seyri)"},"content":{"rendered":"<p style=\"text-align: justify;\"><strong><img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/img1.loadtr.com\/b-12942-kalem.jpg\" border=\"0\" width=\"155\" height=\"205\" style=\"float: left;\" \/>Bi Hevre<\/strong><\/p>\n<p>Xwazd\u00ee ez tu hevre bin<br \/>Bi hevreherin xor\u00een\u00ea<br \/>Wer d\u00ea bih\u00earin kotra bin<br \/>Bang d\u00een bi hevre nar\u00een\u00ea<\/p>\n<p>Dw\u00een\u00ee kotra h\u00eara b\u00fbm<br \/>Awaz ji cir dixw\u00een\u00ea<\/p>\n<p>F\u00eerab\u00eel \u00fb beyaban<br \/>Hawar ji dest ev\u00een\u00ea<\/p>\n<p>Ez tu watu yek dil w\u00een<br \/>H\u00eazan cwadi w\u00een\u00ea<\/p>\n<p>V\u00eara p\u00eakra h\u0131fne w\u00een<br \/>Birc\u00een\u00ea ya binv\u00een\u00ea<\/p>\n<p>M.\u00d6. 330<\/p>\n<p>Boraboz<\/p>\n<p>*******************************<\/p>\n<p>T\u00fcrk\u00e7e \u00c7evirisi<\/p>\n<p>Birlikte\u2026<\/p>\n<p>Birlikte ge\u00e7en g\u00fcnleri \u00f6zl\u00fcyorum<br \/>Hele sabah \u00e7\u0131k\u0131p gidi\u015fimizi<\/p>\n<p>Seninle da\u011flara \u00e7\u0131kar dola\u015f\u0131rd\u0131k<br \/>Birlikte s\u00f6ylerdik \u015fark\u0131lar\u0131m\u0131z\u0131<\/p>\n<p>Ben o da\u011flar\u0131n ruhundan \u00f6\u011frenmi\u015ftim<br \/>Ta y\u00fcrekten candan s\u00f6ylemeyi<\/p>\n<p>Hem da\u011flarda hem k\u0131rlarda hem sahralarda<br \/>El aman, medet a\u015fk\u0131n elinden yani<\/p>\n<p>\u0130kimiz tekbir g\u00f6n\u00fcl olmu\u015fken<br \/>Sonbahar gelip b\u00f6yle ay\u0131rd\u0131 bizi<\/p>\n<p>Ancak birlikte olunca k\u00fcflenmez a\u015fk<br \/>Ya ba\u011f\u0131r bir ses ver ya da uyu hadi<\/p>\n<p>\u00a0<\/p>\n<p style=\"text-align: justify;\">\n<p><strong>K\u00fcrt \u015eiirinin Geli\u015fim Seyri<\/strong><\/p>\n<p>\u0130slamiyet\u2019in kabul\u00fcyle K\u00fcrt \u015fiirinde g\u00f6receli bir de\u011fi\u015fim g\u00f6zlemlense de Yaresan\u2019c\u0131 Goranlar uzun zaman edebi merkez olmay\u0131 s\u00fcrd\u00fcrd\u00fcler. Hemedan, Hewraman, Loristan ve K\u00eerman\u015fah bu d\u00f6neme be\u015fiklik ettiler. Maruf Xaznedar \u201cK\u00fcrt Edebiyat\u0131 Goran\u00ee Leh\u00e7esi ve Ehl-i Hakka dayan\u0131r\u201d derken bu ger\u00e7ekli\u011fe i\u015faret eder. Ku\u015fkusuz bu d\u00f6nemin en kayda de\u011fer ve \u00fcnl\u00fc \u015fairi Baba Tahir\u00ea \u00dbryan\u2019d\u0131r&#8230;<\/p>\n<p>\u201cEdebiyat bir anlamda bir milletin g\u00fcnl\u00fc\u011f\u00fcd\u00fcr, onun ge\u00e7mi\u015finin, \u015fimdisinin ve gelece\u011finin hikayesini anlat\u0131r\u201d der Gregory Jusdanis. K\u00fcrt edebiyat\u0131na -ister s\u00f6zl\u00fc, ister yaz\u0131l\u0131 olsun- bakt\u0131\u011f\u0131m\u0131zda tam da bunu do\u011frulayan bir ger\u00e7eklikle kar\u015f\u0131la\u015f\u0131r\u0131z. \u00d6zellikle de k\u00fcrt \u015fiiri a\u00e7\u0131s\u0131ndan. Edebiyat\u0131n-\u015fiirin halk\u0131n ya\u015fam\u0131nda \u00f6nemli bir yer tuttu\u011funu biliyoruz. \u00c7\u00fcnk\u00fc edebiyat bir halk\u0131n varolu\u015fundan g\u00fcn\u00fcm\u00fcze kadar ki tarihidir; edebiyatta \u00f6zlemleri, ac\u0131lar\u0131, istekleri ve gelecekleriyle ilgili projelerini g\u00f6r\u00fcr\u00fcz.<\/p>\n<p>Y\u00fcz y\u0131llarca dili-k\u00fclt\u00fcr\u00fc, hatta varl\u0131\u011f\u0131 bile inkar edilen bir halk\u0131n kendini koruyabilmenin ve gelece\u011fe ta\u015f\u0131yabilmenin zorluklar\u0131 inkar edilemez. Ancak her halk gibi K\u00fcrt halk\u0131 da bu uzun ve me\u015fakatli ser\u00fcvenini (s\u00f6zl\u00fc ve yaz\u0131l\u0131) edebiyat\u0131na dayanarak s\u00fcrd\u00fcrecektir. Bu nedenle K\u00fcrt s\u00f6zl\u00fc edebiyat\u0131 tarih boyunca \u00e7ok g\u00fc\u00e7l\u00fc \u015fekilde ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc.<br \/>S\u00f6zl\u00fc edebiyat; destan, efsane, t\u00fcrk\u00fc, tekerleme, a\u011f\u0131t v.b. \u015fekilde varl\u0131\u011f\u0131n\u0131 bu g\u00fcne ula\u015ft\u0131rabildi. Yaz\u0131l\u0131 K\u00fcrt \u015fiiri hakk\u0131nda \u00e7e\u015fitli spek\u00fclasyonlar olsa da d\u00fcnyan\u0131n en eski edebi metinlerine sahip olduklar\u0131 hakk\u0131nda ku\u015fku yoktur. Yukar\u0131da yer alan ve M.\u00d6. 330 y\u0131l\u0131nda yaz\u0131ld\u0131\u011f\u0131 kesinle\u015fen \u015fiiri ve bu g\u00fcnk\u00fc K\u00fcrt\u00e7eyi kar\u015f\u0131la\u015ft\u0131r\u0131rsan\u0131z de\u011fi\u015fmeden bir dilin bu g\u00fcnlere ula\u015fmas\u0131ndaki direnci de g\u00f6r\u00fcrs\u00fcn\u00fcz. Boraboz\u2019un mezar ta\u015f\u0131na i\u015flenen \u015fiir ayn\u0131 zamanda K\u00fcrtlerin edebi s\u00f6ylemdeki ustal\u0131k ve imgesel yetkinli\u011fine de tan\u0131kl\u0131k etmektedir.<\/p>\n<p>Keza 1950\u2019li y\u0131llarda S\u00fcleymaniye yak\u0131nlar\u0131nda \u015eikefta C\u00ea\u015fan\u00ea\u2019de Gorani (Hewrami) leh\u00e7esiyle kaleme al\u0131nm\u0131\u015f bir metnin ceylan derisine yaz\u0131ld\u0131\u011f\u0131 belirtilmekte ve bu \u015fiirde (M.S. 7. yy\u2019da) \u0130slam ordular\u0131yla kar\u015f\u0131la\u015fan Zerd\u00fb\u015ft\u00ee topluluklar\u0131n ya\u015fad\u0131klar\u0131 katliamlar anlat\u0131lmaktad\u0131r:<\/p>\n<p>Yak\u0131ld\u0131 Hurmizgan, s\u00f6nd\u00fc ate\u015fgehler<br \/>Herkesten sakland\u0131 naml\u0131 b\u00fcy\u00fckler<\/p>\n<p>Zalim Araplar girdi ta F\u0131rat\u2019a dek<br \/>K\u00f6ylerden tut da ta \u015earezor\u2019a dek<br \/>Esir al\u0131nd\u0131 b\u00fct\u00fcn k\u0131zlar ve kad\u0131nlar<br \/>Kendi kan\u0131nda bo\u011fuldu \u00f6zg\u00fcr adamlar<br \/>Kimsesiz kald\u0131 Zerd\u00fc\u015ft\u2019\u00fcn t\u00f6resi, dini<br \/>Y\u00fcce H\u00fcrm\u00fcz affetmeyecek hi\u00e7 birini<\/p>\n<p>Bu olaydan sonra h\u0131zla \u0130slamiyetin etkisine giren K\u00fcrt co\u011frafyas\u0131nda Yaresan\u2019c\u0131 Goranlar \u0130slamiyete hep uzak kald\u0131lar ve kendi dilleriyle (K\u00fcrt\u00e7e) d\u00fc\u015f\u00fcnd\u00fcler ve yazd\u0131lar. Yaresanc\u0131lar\u0131n ayn\u0131 zamanda \u015fair de olan pir ve ulular\u0131, dinlerinin inan\u00e7 ve esaslar\u0131n\u0131 halk \u015fark\u0131s\u0131 formunda \u015fiirlerle anlat\u0131yorlard\u0131. Bu metinler ayn\u0131 zamanda kay\u0131t alt\u0131na al\u0131nd\u0131klar\u0131 i\u00e7in K\u00fcrt edebiyat\u0131n\u0131n en \u00f6nemli kaynaklar\u0131 olarak kabul edilmektedirler. Bu eserlerden baz\u0131lar\u0131; Serencam, Dewrey Bal\u00fbl, Defter\u00ee Sawa, Kelam\u00ee Newroz\u2026<br \/>\u0130slamiyetin kabul\u00fcyle K\u00fcrt \u015fiirinde g\u00f6receli bir de\u011fi\u015fim g\u00f6zlemlense de Yaresan\u2019c\u0131 Goranlar uzun zaman edebi merkez olmay\u0131 s\u00fcrd\u00fcrd\u00fcler. Hemedan, Hewraman, Loristan ve K\u00eerman\u015fah bu d\u00f6neme be\u015fiklik ettiler. Maruf Xaznedar \u201cK\u00fcrt Edebiyat\u0131 Goran\u00ee Leh\u00e7esi ve Ehl-i Hakka dayan\u0131r\u201d derken bu ger\u00e7ekli\u011fe i\u015faret eder. Ku\u015fkusuz bu d\u00f6nemin en kayda de\u011fer ve \u00fcnl\u00fc \u015fairi Baba Tahir\u00ea \u00dbryan\u2019d\u0131r;<\/p>\n<p>\u201cNezan\u00een k\u00eamasiyek e, neh\u00eenb\u00fbn k\u00eamasiyek dubare ye\u201d<\/p>\n<p>Kendi benli\u011finden, varl\u0131\u011f\u0131ndan kurtulup; ilahi mutlak varl\u0131kta var olmay\u0131 \u0131st\u0131raplar\u0131n\u0131n, ac\u0131lar\u0131n\u0131n, yersizli\u011finin tek \u00e7\u00f6z\u00fcm\u00fc olarak g\u00f6ren Baba Tahir\u00ea \u00dbryan, \u0130ran\u2019\u0131n L\u00fbristan ve Hemedan b\u00f6lgelerinde 940-1010 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015f, \u0130ran edebiyat\u0131n\u0131n kurucusu olan bir dervi\u015f, bir \u015fair ve bir K\u00fcrt filozoftur..<\/p>\n<p>\u00dcns\u00fcz ve \u00fcne ihtiyac\u0131 olmayan bu \u015fair, dervi\u015f ve filozofun yapt\u0131\u011f\u0131 \u00e7\u00f6z\u00fcmlemeleri \u015fiirinden ve \u00f6zl\u00fc s\u00f6zlerinden anlamak m\u00fcmk\u00fcn de\u011fil diyen ya ahmakt\u0131r ya da bir daha ahmakt\u0131r&#8230; \u201cHi\u00e7 kimse g\u00f6rmek istemeyenler kadar k\u00f6r de\u011fildir\u201d:<\/p>\n<p>\u201cDelal, her du \u00e7av\u00ean min qesra te ne<br \/>Nav du \u00e7av\u00ean min cih\u00ea piy\u00ean te ne<br \/>Ditirsim tu xafil gav bav\u00eaj\u00ee \u00fb<br \/>Bi mijang\u00ea min bi\u00ea\u015fin piy\u00ean te\u201d<\/p>\n<p>Bu d\u00f6rtl\u00fc\u011f\u00fc ve yukar\u0131da verdi\u011fim di\u011fer d\u00f6rtl\u00fckle ilgili ne yorum yapaca\u011f\u0131m ne de T\u00fcrk\u00e7e \u00e7evirisini yapaca\u011f\u0131m\u2026Zira bu, benim \u015fiir anlay\u0131\u015f\u0131ma ayk\u0131r\u0131 bir durum olman\u0131n yan\u0131nda \u015fair ve filozof Baba Tahir\u00ea \u00dbryan\u2019a da sayg\u0131s\u0131zl\u0131k olur diye d\u00fc\u015f\u00fcn\u00fcyorum. Bu d\u00f6rtl\u00fckle ilgili hat\u0131rlanmas\u0131n\u0131 istedi\u011fim \u015fey, burada Aristoteles\u2019in M.\u00d6. 4\u2019\u00fcnc\u00fc y\u00fczy\u0131lda dostluk i\u00e7in s\u00f6ylemi\u015f oldu\u011fu \u015fu s\u00f6zlerdir:<\/p>\n<p>\u201c\u0130ki bedendeki tek ruh gibidir dostluk\u2026\u201d<\/p>\n<p>\u015eimdi yukar\u0131daki d\u00f6rtl\u00fc\u011f\u00fc bir daha okudu\u011funuzda Baba Tahir ve Aristoteles\u2019in dostluk i\u00e7in ayn\u0131 \u015feyleri s\u00f6yledi\u011fini anlayacaks\u0131n\u0131z. Demek istedi\u011fim; Aristoteles\u2019in, Sokrates\u2019in ve di\u011fer b\u00fcy\u00fck filozoflar\u0131n felsefesine yabanc\u0131 olan bir insan bu d\u00f6rtl\u00fc\u011f\u00fc yazabilir miydi? \u0130\u015fte burada Baba Tahir\u00ea \u00dbryan\u2019\u0131n felsefi ki\u015fili\u011fini ve kimi d\u00f6rtl\u00fcklerinde metafizi\u011fe olan merak\u0131n\u0131 hissetmemek, ya da kendine soru sordu\u011fu kimi d\u00f6rtl\u00fcklerinde felsefe yapmad\u0131\u011f\u0131n\u0131 s\u00f6ylemek ne m\u00fcmk\u00fcn?<\/p>\n<p>Baba Tahir\u2019in a\u015fka, sevgiye ve sevgiliye bak\u0131\u015f\u0131n\u0131 a\u00e7\u0131k bir \u015fekilde hissetti\u011fimiz d\u00f6rtl\u00fcklerinden \u2018A\u015fk\u0131n Metafizi\u011fi\u2019ni yazan Schopenhauer\u2019\u0131n, \u2018Sevme Sanat\u0131\u2019n\u0131n yazar\u0131 Erich Fromm\u2019un ve \u2018Sevgili Milenaya Mektuplar\u2019 kitab\u0131n\u0131 yutarak okudu\u011fumuz Kafka\u2019n\u0131n haberleri olmu\u015f mudur acaba? E\u011fer olmu\u015f olsayd\u0131 yine ayn\u0131 \u015feyi mi yazarlard\u0131, bilmiyorum\u2026 Ya da Kafka\u2019n\u0131n sayfalar\u0131 kaybolur muydu yine de? Herhalde Erasmus\u2019un \u2018Delili\u011fe \u00d6vg\u00fc\u2019 kitab\u0131n\u0131n Baba\u2019n\u0131n bir d\u00f6rtl\u00fc\u011f\u00fcnden esinlenerek yaz\u0131ld\u0131\u011f\u0131n\u0131 anlamalar\u0131 g\u00fc\u00e7 olmazd\u0131 ayd\u0131nlar\u0131m\u0131z\u0131n, e\u011fer okumu\u015f olsalard\u0131\u2026 Ya da Halil Cibran biraz daha anla\u015f\u0131l\u0131r olamaz m\u0131yd\u0131 herkes bu adam\u0131 okusayd\u0131\u2026 Ya da Aragon Elsa\u2019y\u0131 m\u0131 severdi hala&#8230; Rimbaud daha m\u0131 az ser\u00fcven ya\u015fard\u0131\u2026 Virginia Wolf hele\u2026<\/p>\n<p>Ku\u015fkusuz edebiyat da di\u011fer k\u00fclt\u00fcr \u00f6\u011feleri gibi toplumsal ve siyasal geli\u015fmeyle ba\u015fat bir geli\u015fme g\u00f6sterir. Bu anlamda K\u00fcrt \u015fiiri de genel toplumsal geli\u015fim ve de\u011fi\u015fim do\u011frultusunda y\u00f6n ve yatak de\u011fi\u015ftirmi\u015ftir. \u0130slamiyetin K\u00fcrt co\u011frafyas\u0131nda k\u00f6k salmas\u0131 ve siyasal otoritenin dinsel kurallara g\u00f6re \u015fekillenmesi beraberinde farkl\u0131 otoriteler ve edebi merkezleri yaratm\u0131\u015ft\u0131r.<\/p>\n<p>Daha \u00f6nceleri Goran\u00ee leh\u00e7esi olan bu merkezler, farkl\u0131 ba\u015fka etkenlerin de etkisiyle yerini Kurmanc\u00ee leh\u00e7esine ve merkez olarak da Botan\u2019a b\u0131rakm\u0131\u015ft\u0131r. Evdilsemed\u00ea Babek ile ba\u015flayan bu \u2018ekol\u2019 Tassavuf \u015fairi Melay\u00ea Ciz\u00eer\u00ee, do\u011fa ve yoksullar\u0131n \u015fairi Feqiy\u00ea Teyran ile \u2018K\u00fcrt ulusalc\u0131l\u0131\u011f\u0131n\u0131n mimar\u0131\u2019 Ehmed\u00ea Xan\u00ee ile doru\u011fa \u00e7\u0131km\u0131\u015ft\u0131r. B\u00fct\u00fcn bu farkl\u0131l\u0131klara ra\u011fmen, ilgini\u00e7tir ki ancak modern \u015fiirde rastlad\u0131\u011f\u0131m\u0131z bu \u2018milliyet\u00e7ilik\u2019 kimli\u011fi bu d\u00f6nemin en belirgin \u00f6zelli\u011fidir. Ve b\u00fct\u00fcn bu d\u00f6nem \u015fairlerinde toplumsal yarar ile \u2018ulusalc\u0131l\u0131k\u2019 at ba\u015f\u0131 gitmi\u015ftir.<\/p>\n<p>Ger l\u00fbl\u00fby mensur ji nezm\u00ea tu dixwaz\u00ee<br \/>Wer \u015fi\u2019r\u00ea Mel\u00ea b\u00een, te bi \u015f\u00eeraz\u00ee \u00e7i hacet<br \/>(Melay\u00ea Ciz\u00eer\u00ee)<\/p>\n<p>Mela bu beyitiyle K\u00fcrt\u00e7e\u2019yi Fars\u00e7a, Arap\u00e7a, T\u00fcrk\u00e7e gibi egemen dillerle kar\u015f\u0131la\u015ft\u0131r\u0131r ve \u015fairleriyle tart\u0131\u015fmaya gider. Ayn\u0131 zamanda Arap, Acem, T\u00fcrk ve Mo\u011fol etkisine \u015fiddetle kar\u015f\u0131 \u00e7\u0131kar. Mela ayn\u0131 zamanda \u00e7a\u011fda\u015flar\u0131ndan farkl\u0131 olarak tassavufa farkl\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131 getirir. \u0130slamiyetin yan\u0131nda di\u011fer dinleri k\u00fc\u00e7\u00fcmsememi\u015f. \u0130lahi a\u015fka inanan herkesi dost ve yaren bilmi\u015f. Esas a\u015fk\u0131n kural\u0131n\u0131n da bu olmas\u0131 gerekti\u011fini savunmu\u015f;<\/p>\n<p>H\u00fbn ji d\u00ear\u00eave t\u00ean, qesta keni\u015ft\u00ea hin dikin<br \/>Ney ji wanim, ney ji wanim, min der\u00ea xemmar\u00ea bes.<br \/>Dilke\u015ft\u00eeme ji d\u00ear\u00ea na\u00e7im keni\u015ftey\u00ea qet<br \/>Xirqe vaye bi min ra wer da bi\u00e7ine Lale\u015f<br \/>(Melay\u00ea Ciz\u00eer\u00ee)<\/p>\n<p>Bu beyitlerden anla\u015f\u0131l\u0131yor ki Mela ilahi a\u015fk\u0131 sadece bir dine aitmi\u015f gibi g\u00f6stermiyor. Her dinden insan\u0131n bu saf a\u015fk yoluyla Allah\u2019a kavu\u015fabilece\u011fini s\u00f6yl\u00fcyor. \u00dcstelik tanr\u0131 ve kul aras\u0131nda hi\u00e7bir canl\u0131n\u0131n olamayaca\u011f\u0131na i\u015faret ediyor. Bu nedenle de Seyit, \u015eeyh, Pir, Rahip vb. \u00fcnvanlar\u0131 rededdiyor. Keza Feqiy\u00ea Teyran\u2019\u0131n \u015e\u00eax\u00ea Sen\u2019an\u2019\u0131 buna \u00f6rnektir.<\/p>\n<p>Feqiy\u00ea Teyran\u2019\u0131n eserlerinde d\u00fc\u015f\u00fcnsel, felsefi ve siyasal tespitlere rastlamaktay\u0131z. D\u00fcnyan\u0131n varolu\u015fu, insan\u0131n varl\u0131k ve toplumsal ya\u015fay\u0131\u015f sorunlar\u0131na ili\u015fkin belirlemelerinin yan\u0131nda \u00f6l\u00fcm, a\u015fk, s\u0131n\u0131fsal \u00e7eli\u015fkiler gibi konulara de\u011finen \u015fiirlerini g\u00f6rmekteyiz. \u00c7o\u011fu zaman Eflatun, Sokrates gibi filozoflara at\u0131fta bulunur ve onlar\u0131 kendi d\u00fc\u015f\u00fcncelerine dayanak yapar. D\u00f6nemin Avrupas\u0131\u2019nda halk Engizisyon Mahkemelerinden inim inim inlerken Feq\u00ee \u2018Yoksullar\u0131n Ozan\u0131\u2019, \u2018G\u00f6\u00e7men\u2019, \u2018Dewran\u2019, \u2018Gelecekler\u2019 gibi \u015fiirlerinde bug\u00fcn bile \u00f6zlemini ve hayalini d\u00fc\u015fledi\u011fimiz \u2018hak\u00e7a\u2019 bir d\u00fczenin gereklili\u011fini vurgular ve bunun i\u00e7in halk\u0131 m\u00fccadeleye \u00e7a\u011f\u0131r\u0131r. \u00c7ocuk haklar\u0131ndan, cins e\u015fitli\u011fine kadar \u00e7ok say\u0131da toplumsal ek***likten s\u00f6z eder.<\/p>\n<p>\u201cEz dengb\u00eajim hatim vir a<br \/>heta hebin deng\u00ea m\u00eera<br \/>ez\u00ea biniv\u00eesim ser kaxeta<br \/>ne di\u00e7im d\u00eara ne mizgefta\u201d<\/p>\n<p>Ehmed\u00ea Xan\u00ee o \u00e7a\u011f\u0131n aristokratik modas\u0131na uymam\u0131\u015f ve di\u011fer bilginler gibi eserlerini Arap\u00e7a ve Fars\u00e7a de\u011fil, halk diliyle, kendi anadiliyle, K\u00fcrt\u00e7e olarak yazm\u0131\u015f ve K\u00fcrt edebiyat\u0131n\u0131n \u00f6nc\u00fclerinden biri olmu\u015ftur. Xan\u00ee, derin bir felsefeye ve geni\u015f bir k\u00fclt\u00fcre sahipti.<\/p>\n<p>17. y\u00fczy\u0131lda K\u00fcrdistan K\u00fcrtler ve Acemler aras\u0131nda b\u00f6l\u00fcnm\u00fc\u015ft\u00fc. Bu \u00fclkeler, b\u00fcy\u00fck zorbal\u0131klarla, K\u00fcrdistan\u2019\u0131 elde etmeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131. \u00d6yle bir hal alm\u0131\u015ft\u0131 ki, K\u00fcrd\u00fc K\u00fcrde vurdurtma politikalar\u0131 ortal\u0131kta dolan\u0131p duruyordu. Bu k\u00f6t\u00fc durum, bu bozuk d\u00fczen, \u015e\u00eax Ehmed\u00ea Xan\u00ee\u2019nin \u00fczerinde \u00e7ok etkili oldu. \u015e\u00eax Ehmed\u00ea Xan\u00ee K\u00fcrtlerin birlik olmay\u0131\u015f\u0131ndan \u00e7ok fazla yak\u0131nmaktayd\u0131.<\/p>\n<p>Ehmed\u00ea Xan\u00ee yaln\u0131z yazar de\u011fildi. O ayn\u0131 zamanda filozof, uzman ve politik bir \u015fahsiyetti. O, kendi zaman\u0131nda K\u00fcrdistan\u2019\u0131n \u00f6zg\u00fcrle\u015fmesi ve ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 i\u00e7in elinden gelen her \u015feyi bir bir yerine getiriyordu. Bu y\u00fczden de vatansever biri ve kendi \u00fclkesinde olan zul\u00fcmlere kar\u015f\u0131 y\u00fcre\u011fi yanan bir ki\u015fiydi. O, kendi t\u00fcm varl\u0131\u011f\u0131n\u0131 \u00fclkesinin \u00f6zg\u00fcrle\u015fmesi yoluna feda etmi\u015fti. \u2018Mem \u00fb Z\u00een\u2019 bug\u00fcn K\u00fcrt edebiyat\u0131n\u0131n ba\u015f tac\u0131 olmu\u015f ve kendi g\u00fczelli\u011finden, de\u011ferlili\u011finden ve herkes i\u00e7in \u00f6lmeyen bir eser haline gelmi\u015ftir.<\/p>\n<p>\u201cger d\u00ea heb\u00fbya me \u00eett\u00eefaqek<br \/>v\u00eak ra bikira me \u00eenqiyadek<br \/>tekm\u00eel\u00ea dikir me d\u00een \u00fb dewlet<br \/>tesh\u00eel\u00ea dikir me \u00eelm \u00fb h\u00eekmet\u201d<\/p>\n<p>Frans\u0131z \u0130htilali, \u00f6ng\u00f6rd\u00fc\u011f\u00fc insan haklar\u0131 ve olumlu d\u00fc\u015f\u00fcnceleriyle k\u0131sa zamanda b\u00fct\u00fcn Avrupa\u2019y\u0131 sarst\u0131 ve toplumsal, siyasal, k\u00fclt\u00fcrel d\u00f6n\u00fc\u015f\u00fcmlere neden oldu. Edebiyatta de\u011fi\u015fik ekollerin (romantizm, realizm, nat\u00fcralizm vs.) ortaya \u00e7\u0131kmas\u0131na yol a\u00e7t\u0131. Bir\u00e7ok halk kendi ulusal devletini kurdu ve bir stat\u00fcye kavu\u015ftular. Elbette bu olumlu dalga k\u0131sa zamanda co\u011frafyam\u0131za da ula\u015ft\u0131. Ehmed\u00ea Xan\u00ee ile ba\u015flayan \u2018ulusalc\u0131l\u0131k\u2019 kimli\u011fi bu dalga ile K\u00fcrt ulusal istemlerinin ivme kazanmas\u0131na neden oldu. 1858 y\u0131l\u0131nda toprak alan\u0131nda \u00e7\u0131kar\u0131lan yeni yasa ve toprak reformu K\u00fcrdistan\u2019da mirliklerin ve beyliklerin sonunu getirdi. Bu uygulamalar ve h\u0131zla geli\u015fen toplumsal \u00e7alkalanmalar K\u00fcrt \u015fiirinde kendine \u00f6nemli bir yer buldu. \u015e\u00eax R\u0131za Talaban\u00ee bu uygulamalara kar\u015f\u0131 \u00e7\u0131kan Babanlar\u0131n yenilgisini \u015fu beyitle dile getirir;<\/p>\n<p>\u201cKe Ebdulla Pa\u015fa le\u015fker\u00ee waliy Siney \u015fir kird<br \/>Riza ew weqt\u00ea \u2018umr\u00ee p\u00eanc \u00fb \u015fe\u015f, tifl\u00ee debistan b\u00fb\u201d<\/p>\n<p>1898\u2019de Kahire\u2019de \u2018Kurdistan\u2019 gazetesi yay\u0131n hayat\u0131na ba\u015flad\u0131. Pe\u015fi s\u0131ra \u2018\u015eark ve Kurdistan\u2019, \u2018Kurd Teavun ve Terrak\u00ee\u2019, \u2018Am\u00eed-\u00ee Sevda\u2019, \u2018Peyman\u2019, \u2018Roj\u00ee Kurd\u2019, \u2018Yekb\u00fbn\u2019, \u2018Hetaw\u00ee Kurd\u2019, \u2018Kurdistan\u2019 ve \u2018J\u00een\u2019. Bu yay\u0131nlardan da anla\u015f\u0131l\u0131yor ki, K\u00fcrt edebiyat\u0131 -ki \u00e7o\u011funlukla \u015fiirdir- h\u0131zla yayg\u0131nla\u015fmaya ba\u015flam\u0131\u015ft\u0131r. Modern anlamda \u015fiir n\u00fcveleri Do\u011fu K\u00fcrdistan\u2019da ad\u0131na \u2018Mukriyani Okulu\u2019 denilen gruptan \u00e7\u0131kar. Ba\u015f\u0131n\u0131 Seyfi Qaz\u00ee\u2019nin \u00e7ekti\u011fi bu ak\u0131m H\u00eajar, H\u00eamin, Awat, Ebas Heq\u00eeq\u00ee, Xalid\u00ea Hosam\u00ee ile devam eder. Bu \u00f6nc\u00fclerin \u015fiirlerinde K\u00fcrtlerin ulusal talepleri, \u015f\u00eax, a\u011fa ve beylerin halka yapt\u0131\u011f\u0131 zul\u00fcm, okuman\u0131n \u00f6nemi, kad\u0131n haklar\u0131 vb. konulara rastl\u0131yoruz.<\/p>\n<p>Sovyet Ekim Devrimi K\u00fcrt halk\u0131n\u0131 derinden etkiledi. Ayd\u0131n ve entelekt\u00fcel \u00e7evre k\u0131sa zamanda bu yeni olu\u015fumu ve s\u0131n\u0131fsal ideolojiyi benimsedi. K\u00fcrt \u015fiiri de bu yeni geli\u015fmeye paralel kendini yenileme \u00e7al\u0131\u015fmalar\u0131na giri\u015fti. \u00d6zellikle bir matbaan\u0131n S\u00fcleymaniye\u2019ye getirilmesiyle beraber bu ayd\u0131nlanmac\u0131 hareket h\u0131z kazand\u0131. Mukriyani ve P\u00eeremerd \u2018J\u00een\u2019 adl\u0131 bir gazete \u00e7\u0131kard\u0131lar ve bu gazete arac\u0131l\u0131\u011f\u0131yla Mahabad K\u00fcrt Cumhuriyeti\u2019ne destek oldular. P\u00eeremerd, Dildar, Goran gibi \u015fairler \u015fiirlerinde ulusal taleplerin yan\u0131nda do\u011fa, g\u00fcne\u015f ve onun bitkiler \u00fczerindeki etkileri, okuman\u0131n \u00f6nemi ve kad\u0131n-erkek e\u015fitli\u011fi gibi konularda yazarak yeni ufuklar\u0131 tan\u0131maya giri\u015ftiler.<\/p>\n<p>Bu d\u00f6nem ayn\u0131 zamanda K\u00fcrt halk\u0131n\u0131n ulusal taleplerinin \u015faha kalkt\u0131\u011f\u0131 d\u00f6nemdir. Sason, Beyt\u00fc\u015f\u015febap, Dersim, \u015eeyh Sait, A\u011fr\u0131 isyanlar\u0131n\u0131n K\u00fcrt \u015fairlerini etkilememesi d\u00fc\u015f\u00fcn\u00fclemezdi. \u00c7\u00fcnk\u00fc bu isyanlar\u0131n \u00f6nder ve kadrolar\u0131 ayn\u0131 zamanda \u015fair ve entelekt\u00fcel K\u00fcrtlerden olu\u015fmaktayd\u0131. 1932 y\u0131l\u0131nda \u015eam\u2019da \u2018Xoyb\u00fbn\u2019 \u00f6rg\u00fct\u00fcn\u00fcn kurucusu Celadet Bed\u00eerxan taraf\u0131ndan yay\u0131nlanmaya ba\u015flayan Hawar yeni bir d\u00f6nemin ve s\u0131\u00e7ray\u0131\u015f\u0131n da habercisiydi. \u0130leride K\u00fcrt \u015fiirinde bir \u00e7\u0131\u011f\u0131r a\u00e7acak olan bu ekol ayn\u0131 zamanda K\u00fcrt ba\u015fkald\u0131r\u0131\u015f\u0131n\u0131n da \u00f6rg\u00fctleyicisiydi. Bu ekol\u00fcn \u015fairleri K\u00fcrt dilinin ve k\u00fclt\u00fcr\u00fcn\u00fcn korunmas\u0131 ve geli\u015ftirilmesini \u00f6ne \u00e7\u0131kararak yeni bir \u015fiirin de kap\u0131lar\u0131n\u0131 aralad\u0131lar.<\/p>\n<p>C\u00eegerxw\u00een gibi bir ulusal ve sosyalist \u015fair bu ekol\u00fcn ku\u015fkusuz en \u00f6nde olanlar\u0131ndand\u0131. O, her \u015fiirinde halk\u0131 ulusal talepleri i\u00e7in m\u00fccadeleye \u00e7a\u011f\u0131r\u0131r ve s\u0131n\u0131fsal s\u00f6m\u00fcr\u00fcn\u00fcn de bitmesini isterdi. O, y\u0131llarca \u0130slamiyetin ve soyut \u015fiirin kal\u0131plar\u0131n\u0131 k\u0131rarak K\u00fcrt \u015fiirini kendi kaynaklar\u0131na g\u00f6t\u00fcrerek s\u00f6zl\u00fc halk \u015fiirine ba\u011flad\u0131. G\u00f6klerde gezinen ve toplumsal aya\u011f\u0131 sakat olan \u015fiiri ger\u00e7ek sahiplerine, yani halk\u0131na geri getirdi. \u2018K\u00eene Em\u2019 adl\u0131 \u015fiiri K\u00fcrt ulusalc\u0131l\u0131\u011f\u0131n\u0131n en g\u00fc\u00e7l\u00fc dile geldi\u011fi \u015fiirlerinden biridir. \u2018Ey Heval Robson\u2019 \u015fiiri de evrensel ve sosyalist \u015fiir \u00f6rneklerinden biridir. Ayn\u0131 ekol\u00fcn kurucular\u0131ndan Osman Sebr\u00ee ve Qedr\u00eecan gibileri hem aktivist hem de \u015fair olarak bu ekol\u00fcn modern \u015fiirle bulu\u015fmas\u0131na \u00f6nc\u00fcl\u00fck ettiler. Onlar \u015fiirin dar kal\u0131plar\u0131n\u0131 ve bi\u00e7imsel s\u0131k\u0131nt\u0131lar\u0131n\u0131 a\u015farak serbest \u015fiirin yerle\u015fmesine \u00f6n ayak oldular.<\/p>\n<p>Mahabad K\u00fcrt Cumhuriyeti\u2019nin y\u0131k\u0131lmas\u0131ndan sonra K\u00fcrt \u015fairler genel olarak G\u00fcney K\u00fcrdistan\u2019da boy veren ba\u015fkald\u0131r\u0131lar\u0131n yaratt\u0131\u011f\u0131 olumlu havayla g\u00fcneyde \u00e7al\u0131\u015fmalar\u0131n\u0131 h\u0131zland\u0131rd\u0131lar. Soran\u00ee leh\u00e7esinin y\u00fczy\u0131l\u0131n ba\u015f\u0131nda Mukriyani ekol\u00fcyle elde etti\u011fi olanaklara K\u00fcrt \u015fiirinde yenile\u015fmenin olanaklar\u0131n\u0131 zorlad\u0131lar. 1970 y\u0131l\u0131nda Letif Hamlet ve Ferhat \u015eakelli \u2018Ruwange Manifestosu\u2019yla yeni ve modern bir \u015fiirin manifestosunu yay\u0131nlad\u0131lar.<\/p>\n<p>Bu manifesto K\u00fcrt \u015fiirinin, ritim, bi\u00e7im, \u00fcslup ve i\u00e7erik olarak de\u011fi\u015fmesi gerekti\u011fini ve Arap aruzunun reddedilerek yerine serbest \u015fiirin olanaklar\u0131n\u0131n konulmas\u0131 gerekti\u011fini dile getirdiler. Bu de\u011fi\u015fim arzusu k\u0131sa zamanda etksini g\u00f6sterdi ve Kurmanc\u00ee leh\u00e7esinde de Xel\u00eel Dihok\u00ee, Heme Emer Osman, Mihisn Qo\u00e7an, Mueyyed Tey\u00eeb gibi \u015fairler \u015fiirleriyle bu harekete kat\u0131ld\u0131lar. Bug\u00fcn g\u00f6rece \u00f6zg\u00fcr olan g\u00fcneyde evrensel \u015fiirle atba\u015f\u0131 giden g\u00fc\u00e7l\u00fc imzalara rastlamaktay\u0131z.<\/p>\n<p>\u00d6zellikle K\u00fcrt kad\u0131n \u015fairler giderek daha \u00e7ok \u00f6n plana \u00e7\u0131kmaktalar. Sebriya Hekar\u00ee, Nez\u00eere Ehmed, H\u00eav\u00ee Berwar\u00ee, H\u00eewa Qadir, Kejal Ehmed gibi kad\u0131n \u015fairler \u015fiirleriyle ac\u0131n\u0131n ve isyan\u0131n olgunla\u015ft\u0131rd\u0131\u011f\u0131 bu topraklara portakal tad\u0131nda \u015fiirleriyle yeni bir d\u00f6nemin m\u00fcjdesini vermektedirler.<\/p>\n<p>T\u00fcrkiye ve Suriye\u2019deki K\u00fcrtlerin her ba\u015fkald\u0131r\u0131s\u0131n\u0131n kanla bo\u011fdurulmas\u0131 ve dili ile k\u00fclt\u00fcr\u00fcn\u00fcn yok say\u0131lmas\u0131 temelinde uzun zaman K\u00fcrt \u015fiiri nefes alamad\u0131. Tek t\u00fck medreselerde kla*** \u015fiir yaz\u0131ld\u0131ysa da g\u00fc\u00e7l\u00fc bir nitelik kazanamad\u0131. 1970\u2019lerden itibaren siyasal geli\u015fmeye ko\u015fut K\u00fcrt \u015fiiri de kendine yeni bir \u00e7\u0131k\u0131\u015f yolu aramaya ba\u015flad\u0131. Genel olarak siyasal \u00f6rg\u00fctlerde k\u00fcmelenen \u015fairler daha \u00e7ok siyasal \u015fiir \u00f6rnekleri sundular. 1979\u2019da ilk kez kuzeyde iki leh\u00e7enin de yer ald\u0131\u011f\u0131 \u2018T\u00eer\u00eaj\u2019 adl\u0131 bir dergi yay\u0131n hayat\u0131na ba\u015flad\u0131. Rojen Barnas, Arjen Ar\u00ee, Mem Ronga, Berken Bereh, Malm\u00eesanij gibi \u015fairlerin yer ald\u0131\u011f\u0131 bu dergi g\u00fc\u00e7l\u00fc, modern ve \u00fcretken bir ku\u015fa\u011f\u0131n mu\u015ftucusu olarak g\u00f6r\u00fcnd\u00fcler.<\/p>\n<p>Ancak 12 Eyl\u00fcl darbesi ile bu gen\u00e7 ve dinamik n\u00fcve daha ba\u015fta bo\u011fduruldu. 1990\u2019l\u0131 y\u0131llara kadar bir suskunluk d\u00f6nemi ya\u015fayan K\u00fcrt \u015fiiri \u2018Welat\u2019, \u2018Azadiya Welat\u2019, \u2018Nubihar\u2019, \u2018Rew\u015fen\u2019, \u2018Pel\u00een\u2019 gibi dergi ve gazetelerde bu kez daha g\u00fc\u00e7l\u00fc olarak g\u00f6r\u00fcnmeye ba\u015flad\u0131. Bug\u00fcn say\u0131lar\u0131 h\u0131zla artan \u015fairlerimiz &#8211; \u00f6rne\u011fin R\u00eanas Jiyan, Kawa Nemir, \u00cerfan Am\u00eeda, Lal Lale\u015f ve Fatma Savc\u0131- y\u0131llard\u0131r bir zul\u00fcm cenderesi alt\u0131nda ya\u015fayan K\u00fcrt \u015fiirine yeni olanaklar yaratma m\u00fccadelesi veriyorlar.<\/p>\n<p>K\u00fcrt \u015fiirinden s\u00f6z ederken ku\u015fkusuz Sovyetler\u2019de ve Avrupa\u2019da ya\u015fayan K\u00fcrt \u015fiirinden s\u00f6z etmemek olmaz. Daha y\u00fczy\u0131l\u0131n ba\u015f\u0131ndan itibaren Sovyetler\u2019deki K\u00fcrtler dil ve k\u00fclt\u00fcr konusunda yo\u011fun bir \u00e7aba g\u00f6sterdiler; Ereb \u015eemo, Casim\u00ea Cel\u00eel, Celal\u00ee, Esker\u00ea Boy\u00eek, Qa\u00e7ax\u00ea Mirad, Tosin\u00ea Re\u015f\u00eed vb. \u015fair ve yazarlar K\u00fcrt edebiyat\u0131na \u00f6nemli katk\u0131da bulundular.<\/p>\n<p>\u2018R\u00eaya Teze\u2019 adl\u0131 gazete Sovyetler\u2019deki K\u00fcrt \u015fiirinin ve k\u00fclt\u00fcr\u00fcn\u00fcn geli\u015fmesi ve tan\u0131t\u0131m\u0131 i\u00e7in \u00f6nemli bir g\u00f6rev \u00fcstlendi. Daha \u00e7ok folklorik ve s\u00f6zl\u00fc edebiyat\u0131n olanaklar\u0131ndan yararlanan bu \u015fairler ayn\u0131 zamanda Sovyetler\u2019deki ya\u015fam ve de\u011fi\u015fimini de eserlerinde i\u015fleyerek di\u011fer par\u00e7alardaki \u015fiire de katk\u0131 sundular. Zira bu \u015fairler ayn\u0131 zamanda eserlerini \u2018Ronah\u00ee\u2019, \u2018Gelaw\u00eaj\u2019, \u2018Gurzekgul\u2019 vb. yay\u0131nlarda yay\u0131nlayarak kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimde bulundular.<\/p>\n<p>Keza Avrupa\u2019da ya\u015fayan ve dilsel \u00e7al\u0131\u015fmalar\u0131 yan\u0131nda bi\u00e7imdeki de\u011fi\u015fiklikleriyle yeni bir \u00e7\u0131k\u0131\u015f sa\u011flayan Ehmed Huseyn\u00ee, yeni anlat\u0131m teknikleriyle Tengezar Mar\u00een\u00ee, Selwa Gul\u00ee gibi \u015fairler de \u00e7ok g\u00fc\u00e7l\u00fc \u00fcr\u00fcnlerle h\u0131zla modernle\u015fen K\u00fcrt \u015fiirine katk\u0131 sunmaktalar. Bug\u00fcn K\u00fcrt \u015fiiri b\u00fct\u00fcn suni s\u0131n\u0131rlar\u0131 y\u0131karak h\u0131zla ulusal ve evrensel bir \u015fiire do\u011fru yol almaktad\u0131r.<\/p>\n<p>Yeterince ara\u015ft\u0131r\u0131lmam\u0131\u015f ve incelenmemi\u015f bu \u015fiir birikiminin insanl\u0131\u011fa ve d\u00fcnya \u015fiirine \u00f6nemli katk\u0131lar sunaca\u011f\u0131n\u0131n inanc\u0131yla\u2026buyurun K\u00fcrt\u00e7e \u015fiire<\/p>\n<p style=\"text-align: justify;\">\u00a0<\/p>\n<p style=\"text-align: justify;\">kaynak:agireserhildan.net<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Bi Hevre Xwazd\u00ee ez tu hevre binBi hevreherin xor\u00een\u00eaWer d\u00ea bih\u00earin kotra binBang d\u00een bi hevre nar\u00een\u00ea Dw\u00een\u00ee kotra h\u00eara b\u00fbmAwaz ji cir dixw\u00een\u00ea F\u00eerab\u00eel \u00fb beyabanHawar ji dest ev\u00een\u00ea Ez tu watu yek dil w\u00eenH\u00eazan cwadi w\u00een\u00ea V\u00eara p\u00eakra h\u0131fne w\u00eenBirc\u00een\u00ea ya binv\u00een\u00ea M.\u00d6. 330 Boraboz ******************************* T\u00fcrk\u00e7e \u00c7evirisi Birlikte\u2026 Birlikte ge\u00e7en g\u00fcnleri \u00f6zl\u00fcyorumHele [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[134],"tags":[],"class_list":{"0":"post-4461","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-kuram"},"yoast_head":"<!-- This site is optimized with the Yoast SEO Premium plugin v24.9 (Yoast SEO v24.9) - 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