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Y\u0131l 1923…\u00a0 Yoksul bir kantarc\u0131n\u0131n k\u0131z\u0131 olan Ya\u015far Nezihe’nin yazd\u0131\u011f\u0131 \u015fiir,\u0130lk 1 May\u0131s i\u00e7in yaz\u0131lm\u0131\u015f \u015fiir olarak 1923 Haziran\u0131nda “Ayd\u0131nl\u0131k” dergisinde yay\u0131nlanarak tarihe ge\u00e7mi\u015ftir…<\/p>\n
\u00a0<\/p>\n
1 MAYIS \u0130\u00c7\u0130N;<\/p>\n
Ey i\u015f\u00e7i!
Bug\u00fcn h\u00fcr ya\u015famak hakk\u0131 seninken
Patronlar o hakk\u0131 senin alm\u0131\u015flar elinden.
Sa’y\u0131nla edersin de “tufeyli”leri zengin,
Kalbinde ni\u00e7in yok ona kar\u015f\u0131 yine de bir kin?
Rahat ya\u015f\u0131yor, i\u015f\u00e7i onun emrine m\u00fcnkad;
Lakin seni fakr etmede g\u00fcnden g\u00fcne berbad.
Zenginlere pay verme, yaz\u0131kt\u0131r eme\u011finden,
Azm et de esaret ba\u011f\u0131 kopsun bile\u011finden.
Sen boynunu kald\u0131r ki onun boynu b\u00fck\u00fcls\u00fcn,
Bir par\u00e7a da evlatlar\u0131n\u0131n \u00e7ehresi g\u00fcls\u00fcn.<\/p>\n
Ey i\u015f\u00e7i!
May\u0131s birde bu birle\u015fme g\u00fcn\u00fcnde
Bi\u015f\u00fcphe bug\u00fcn kalmad\u0131 bir mani \u00f6n\u00fcnde…
Ba\u015ftan ba\u015fa i\u015fte koca d\u00fcnya hareketsiz;
Y\u0131llarca bu birlikte devam eyleyiniz siz.
Patron da fakir i\u015f\u00e7ilerin kadrini bilsin
Ta’zim ile h\u00fcrmetle sana ba\u015flar e\u011filsin,
D\u00fcn sen \u00e7al\u0131\u015f\u0131rken bu cihan b\u00f6yle de\u011fildi.
Bak fabrikalar uykuya dalm\u0131\u015f gibi \u015fimdi.
Herkes yaya kald\u0131, ne tren var, ne tramvay.
Sen bunlar\u0131 hep kendin i\u00e7in \u015fan-\u00fc \u015feref say.
Bir g\u00fcn b\u0131rak\u0131nca i\u015fi halk \u015fa\u015fk\u0131na d\u00f6nd\u00fc.
Ses kalmad\u0131; her velvele bir mum gibi s\u00f6nd\u00fc.
Sayende saadetlere mazhar be\u015feriyet;
Sen olmasan etmezdi teali medeniyet.
Boynundan esaret ba\u011f\u0131n\u0131 par\u00e7ala, kes, at!
Kuvvettedir hak. Hakk\u0131n\u0131 haks\u0131zlara anlat…<\/p>\n
Ya\u015far Nezihe Kimdir?<\/p>\n
Toplumcu \u015fiirimizde ger\u00e7ek bir direni\u015f t\u00fcrk\u00fcs\u00fcd\u00fcr Ya\u015far Nezihe Han\u0131m. \u201cToplumcu- ger\u00e7ek\u00e7i\u201dyim diyenler iyice tan\u0131yor, gen\u00e7 ku\u015faklara tan\u0131t\u0131yorlar m\u0131 onu?..Ger\u00e7ek\u00e7i \u015fiirimizin ilk \u00f6rneklerini vermi\u015f bir kad\u0131n \u015fairimizdir. Amele Cemiyeti\u2019ne \u00fcye olmu\u015f; militan \u015fiirler yazm\u0131\u015f; toplumsal konulara ili\u015fkin d\u00fc\u015f\u00fcncelerini d\u00fczyaz\u0131lar\u0131yla a\u00e7\u0131klam\u0131\u015ft\u0131r. Bu y\u00fczden su\u00e7lanm\u0131\u015f, ko\u011fu\u015fturmalara, iftiralara u\u011fram\u0131\u015ft\u0131r. Baz\u0131 \u00e7evrelere g\u00f6re art\u0131k \u201cmodas\u0131 ge\u00e7mi\u015f\u201d bir konu olabilir Ya\u015far Nezihe Han\u0131m\u2019\u0131 anlatmak ama ben \u00f6teden beri bunu yapmak istedim. Duygusal bir yaz\u0131 de\u011fil bu. Ya\u015far Nezihe\u2019nin, yoksullu\u011fun, ac\u0131lar\u0131n \u015fairi olarak tan\u0131t\u0131lmas\u0131, onun toplumcu ve direni\u015f\u00e7i yan\u0131n\u0131n adeta yok say\u0131lmas\u0131, \u00f6nce edebiyat tarihimiz a\u00e7\u0131s\u0131ndan yap\u0131lmamas\u0131 gereken b\u00fcy\u00fck bir yanl\u0131\u015ft\u0131r. \u015eiirlerini bir duygu ve ac\u0131lar kanavas\u0131nda yorumlamak, onu basite indirgeyerek s\u0131radanla\u015ft\u0131rmak olur. \u00dclkemizde duygu ve ac\u0131 \u015fairi olarak bilinen onlarca \u015fair gelip ge\u00e7mi\u015ftir. Ger\u00e7ekte kad\u0131n \u015fairleri s\u0131radan ac\u0131lar ve duygularla birlikte d\u00fc\u015f\u00fcnmek al\u0131\u015f\u0131lm\u0131\u015f bir ekinsel-geleneksel davran\u0131\u015f \u00fclkemizde. Bu y\u00fczden kad\u0131nlar ger\u00e7ek bir \u015fair say\u0131lmayabiliyor- G\u00fclten Ak\u0131n hari\u00e7…Herneyse, \u201c1 May\u0131s\u201d<\/em> \u015fiirinin yazar\u0131 Ya\u015far Nezihe\u2019ninse as\u0131l toplumcu yan\u0131 \u00f6nemlidir ve bu y\u00f6n\u00fcyle edebiyat tarihimizdeki ger\u00e7ek yerini almal\u0131d\u0131r o.<\/p>\n Ya\u015far Nezihe o kadar d\u0131\u015flanm\u0131\u015f bir \u015fairdir ki, \u00f6lmeden otuz alt\u0131 y\u0131l \u00f6nce \u00f6ld\u00fc\u011f\u00fc duyurulmu\u015ftur. \u00d6lm\u00fc\u015f olmas\u0131 m\u0131 istenmi\u015ftir acaba? Yok sayman\u0131n s\u0131f\u0131r noktas\u0131 bu… Baz\u0131 antolojilerde \u00f6l\u00fcm tarihi 1935 olarak verilmi\u015ftir. Oysa, 1971 y\u0131l\u0131nda \u00f6lm\u00fc\u015ft\u00fcr Ya\u015far Nezihe. Tam doksan bir y\u0131l diren\u00e7le ya\u015fam\u0131\u015f; ya\u015fam\u0131n t\u00fcm zorluklar\u0131na g\u00f6\u011f\u00fcs germi\u015f; 1977 y\u0131l\u0131nda \u00f6len tek o\u011flu Vedat\u2019\u0131 binbir g\u00fc\u00e7l\u00fckle b\u00fcy\u00fctm\u00fc\u015ft\u00fcr. Peki kimdir bu toplumcu \u015fair Ya\u015far Nezihe Han\u0131m?<\/p>\n Ya\u015far Nezihe, 17 Ocak 1880 g\u00fcn\u00fc Silivrikap\u0131\u2019da H\u00fcnk\u00e2r \u0130mam\u0131 Soka\u011f\u0131\u2019nda yoksul bir evde do\u011fmu\u015ftur. Bah\u00e7esaray\u2019l\u0131 Tatar bir ailenin k\u0131z\u0131 olan annesi Kaya( sonra Eda ) Han\u0131m ve di\u011fer d\u00f6rt k\u0131z karde\u015fi o do\u011fduktan sonraki y\u0131llarda veremden \u00f6lm\u00fc\u015flerdir. Babas\u0131, Kantar \u0130daresi\u2019nde memur, ge\u00e7im sorunlar\u0131 alt\u0131nda ezilen alkolik ve cahil bir ki\u015fidir. Gizlice mahalle mektebine yaz\u0131lan Ya\u015far Nezihe\u2019yi okumak istemesi nedeniyle evden kovmu\u015ftur. \u015eair\u2019in kendi anlat\u0131m\u0131na g\u00f6re, dere kenarlar\u0131ndan papatya, \u0131s\u0131rgan otu, deve dikeni, ebeg\u00fcmeci tohumlar\u0131 toplayarak aktarlara sat\u0131p kazand\u0131\u011f\u0131n\u0131n k\u0131rk paras\u0131n\u0131 mahalle mektebinin hocas\u0131na, k\u0131rk paras\u0131n\u0131 da kalfaya vererek bir s\u00fcre okuma iste\u011fini doyurmak i\u00e7in \u00e7abalam\u0131\u015ft\u0131r( Toros, Taha(1998 ), Mazi Cenneti I, s. 130-148, \u0130leti\u015fim, \u0130st.). B\u00f6ylelikle ancak bir y\u0131l mahalle mektebine devam edebilmi\u015ftir.Ald\u0131\u011f\u0131 e\u011fitim bu kadard\u0131r. Ya\u015fam\u0131 s\u00fcresince ge\u00e7imini sa\u011flamas\u0131na b\u00fcy\u00fck \u00f6l\u00e7\u00fcde yard\u0131mc\u0131 olacak diki\u015f – nak\u0131\u015f bilgisini de yine bu d\u00f6nemde kom\u015fu k\u0131zlar\u0131ndan edinmi\u015ftir.<\/p>\n Ya\u015far Nezihe, edebiyat\u0131, aruzla \u015fiir yazmay\u0131 kendi kendine \u00f6\u011frenmi\u015ftir. Ta\u015f basmas\u0131 ne kadar a\u015fk kitab\u0131 varsa hepsini sat\u0131n al\u0131p okumu\u015ftur. \u0130lk \u015fiiri on be\u015f ya\u015f\u0131ndayken \u201cMal\u00fbmat\u201d gazetesinde yay\u0131mlanm\u0131\u015ft\u0131r. \u015eark\u0131 formunda ve Leyla Feride imzas\u0131yla yay\u0131mlanan bu \u015fiiri Ahmet Rasim \u00e7ok be\u011fenmi\u015ftir. \u015eiirlerini ger\u00e7ek ad\u0131yla de\u011fil, genellikle Mazlume ve Mahmure takma adlar\u0131yla yay\u0131mlam\u0131\u015ft\u0131r. \u015e\u00f6yle anlat\u0131yor: \u201c Eski zaman dergilerinde en \u00e7ok benim \u015fiirlerim yay\u0131nlan\u0131rd\u0131. Bunlar\u0131n t\u00fcm\u00fc yasl\u0131, dertli ve ac\u0131l\u0131 \u015feylerdir. Bestelenen bir iki \u015fark\u0131m vard\u0131r ki, meyhanelere devam eden mutsuz ki\u015fileri a\u011flat\u0131rd\u0131!\u201d<\/em> ( Toros, age, s. 130 ).<\/p>\n 1901 y\u0131l\u0131nda Terakki gazetesinde yazmaya ba\u015flam\u0131\u015ft\u0131r. \u201cHan\u0131mlara Mahsus Gazete\u201d<\/em> nin adeta daimi yazar\u0131 olmu\u015ftur.Ya\u015far Nezihe; \u201cSabah\u201d, \u201cMenek\u015fe\u201d, \u201cKad\u0131n Yolu\u201d<\/em> ve \u201cKad\u0131nlar D\u00fcnyas\u0131\u201d<\/em> gibi dergilerde y\u0131llarca \u015fiirlerini yay\u0131mlam\u0131\u015ft\u0131r. \u015eiirlerini 1913 y\u0131l\u0131nda \u201cBir Deste Menek\u015fe\u201d<\/em> adl\u0131 kitapta toplam\u0131\u015f; kendisini edebiyat\u0131m\u0131zda ac\u0131lar\u0131n \u015fairi olarak tan\u0131tan \u201cFeryatlar\u0131m\u201d<\/em> adl\u0131 \u015fiir kitab\u0131n\u0131 1924 y\u0131l\u0131nda yay\u0131mlam\u0131\u015ft\u0131r. \u201cNevsal\u201d<\/em> adl\u0131 yay\u0131nda k\u0131sa biyografisi, Ak\u015fam ve Tanin gazetelerinde ya\u015fam\u0131n\u0131 anlatan iki kup\u00fcr yay\u0131mlanm\u0131\u015ft\u0131r.<\/p>\n As\u0131l ilgin\u00e7 olan\u0131: Bir Alman olan Prof.Dr. Martin Hartmann\u2019\u0131n 1919 y\u0131l\u0131nda Berlin\u2019de yay\u0131mlanan, \u201cDichter Der Neuen T\u00fcrkei\u201d <\/em>adl\u0131 antolojisinin 81-83. sayfalar\u0131 Ya\u015far Nezihe\u2019ye ayr\u0131lm\u0131\u015ft\u0131. Bizim edebiyat tarih\u00e7ilerimizin ise o ana kadar bir kad\u0131n \u015fair olarak Ya\u015far Nezihe hakk\u0131nda bilgileri yoktu. Bu y\u0131llarda Alman \u201csol\u201d ak\u0131mlar\u0131, Spartakist sempatizanlar T\u00fcrkiye\u2019ye gidip geliyorlard\u0131. Hartmann\u2019\u0131n bu yollardan Ya\u015far Nezihe\u2019nin ad\u0131n\u0131 duymas\u0131 olas\u0131d\u0131r.<\/p>\n Ya\u015far Nezihe ya\u015fam\u0131 s\u00fcresince \u00fc\u00e7 kez evlenip bo\u015fanm\u0131\u015f; iki kez intihar giri\u015fiminde bulunmu\u015ftur. Ya\u015far Nezihe Han\u0131m, ilk a\u015fk\u0131 Hilmi \u00e7avu\u015f ile iki y\u0131l, elli g\u00fcn evli kald\u0131\u011f\u0131 eski kocas\u0131 Yusuf Niyazi Bey ile de 1911 y\u0131l\u0131ndan itibaren k\u0131rk y\u0131l mektupla\u015fm\u0131\u015ft\u0131r. K\u0131rk be\u015f y\u0131l memurluk yapt\u0131ktan sonra 1912 y\u0131l\u0131nda koleradan \u00f6len babas\u0131ndan kendisine 45 kuru\u015f maa\u015f ba\u011flanmas\u0131 \u00fczerine Ya\u015far Nezihe bu komik maa\u015f\u0131 gazetelere mektup g\u00f6ndererek protesto etmi\u015f, bir y\u0131l sonra \u015fiirleri ve bu yaz\u0131lar nedeniyle hakk\u0131nda soru\u015fturma a\u00e7\u0131lm\u0131\u015ft\u0131r. Daha sonra bu soru\u015fturma konusu, \u00fclkemizde kad\u0131n haklar\u0131n\u0131n ilk savunucular\u0131ndan olan, de\u011ferli bir kad\u0131n yazar\u0131m\u0131z Nezihe Muhittin Han\u0131m\u2019\u0131n ilgisiyle kapat\u0131lm\u0131\u015ft\u0131r. Taha Toros, Ya\u015far Nezihe\u2019nin devlete\/yetkeye kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 Mazi Cenneti I\u2019de bu iki olayla s\u0131n\u0131rlamaktad\u0131r. Bir di\u011fer konu da \u015f\u00f6yledir: Ya\u015far Nezihe Han\u0131m, do\u011fdu\u011fu H\u00fcnkar \u0130mam Soka\u011f\u0131\u2019na ad\u0131n\u0131n verilmesini istemi\u015fti. Elli iki y\u0131l \u00f6nce bas\u0131nda dile getirdi\u011fi bu iste\u011fi, o s\u0131rada vali ve belediye ba\u015fkan\u0131 olan Muhittin \u00dcst\u00fcnda\u011f taraf\u0131ndan yerine getirilmek istenilmi\u015fti ama bu i\u015flemin, sa\u011fl\u0131\u011f\u0131nda yap\u0131lmas\u0131 \u015fehir meclisi gelene\u011fine ayk\u0131r\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fc. Bug\u00fcn Ya\u015far Nezihe ad\u0131n\u0131n H\u00fcnkar \u0130mam\u0131 soka\u011f\u0131na verilip verilmedi\u011fi bilinemiyor( Toros, age, s.148 ).<\/p>\n Ya\u015far Nezihe, onurlu ve g\u00fc\u00e7l\u00fc bir kad\u0131n kan\u0131mca. Ya\u015fam ve ge\u00e7im sorunlar\u0131 kar\u015f\u0131s\u0131nda asla pes etmemi\u015f; her t\u00fcrl\u00fc i\u015fe girip \u00e7\u0131km\u0131\u015f bir kad\u0131n… Darphane\u2019de i\u015f\u00e7i olarak \u00e7al\u0131\u015fm\u0131\u015f. E\u015flerinin \u00fcst\u00fcne kuma getirme isteklerine direnmi\u015f; b\u00f6yle bir \u015feyi kabul etmeyerek kad\u0131nl\u0131k onurunu korumu\u015f, \u00e7ocuklar\u0131n\u0131 yan\u0131na alarak onlar\u0131 terk etmesini bilmi\u015ftir. \u201c 1 May\u0131s\u201d ve grev \u015fiirleri yazd\u0131\u011f\u0131 i\u00e7in g\u00f6zalt\u0131na al\u0131nm\u0131\u015f, \u015fiirlerine el konulmu\u015ftur. Ancak, Ya\u015far Nezihe\u2019nin militan sava\u015f\u0131m\u0131n\u0131n bug\u00fcne kadar neden unutturulmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131, do\u011fru d\u00fcr\u00fcst bir ara\u015ft\u0131rmaya konu olu\u015fturamad\u0131\u011f\u0131 ilgin\u00e7tir.Ya\u015far Nezihe\u2019nin ya\u015fad\u0131\u011f\u0131 1880-1971 d\u00f6nemi g\u00f6z\u00f6n\u00fcnde bulundurulacak olursa, bu d\u00f6nem, d\u00fcnyada ve \u00fclkede toplumculuk ad\u0131na \u00e7ok say\u0131da \u00f6nemli geli\u015fmelerin ortaya \u00e7\u0131kt\u0131\u011f\u0131, k\u0131rm\u0131z\u0131 kalemle yaz\u0131 yazan\u0131n bile kovu\u015fturuldu\u011fu \u00f6nemli bir d\u00f6nemdir. Ya\u015far Nezihe ise bu d\u00f6nemin olaylar\u0131na olduk\u00e7a donan\u0131ml\u0131 ve bilin\u00e7li bir bi\u00e7imde tan\u0131k olmu\u015ftur. Toplumcu d\u00fc\u015f\u00fcnlere, kitaplara nas\u0131l ula\u015fm\u0131\u015ft\u0131r? Marks\u00e7\u0131 fikirleri okumu\u015f mudur? Kimlerle konu\u015fmu\u015f, g\u00f6r\u00fc\u015fm\u00fc\u015ft\u00fcr? Bu sorular \u00e7er\u00e7evesinde \u00f6yle betimlendi\u011fi gibi yoksul, zavall\u0131, filmlerdeki \u201cekmek\u00e7i kad\u0131n\u201d tipi ile kar\u015f\u0131 kar\u015f\u0131ya olmad\u0131\u011f\u0131m\u0131z a\u00e7\u0131kt\u0131r. Naz\u0131m Hikmet \u00f6ne \u00e7\u0131karken neden Ya\u015far Nezihe geride kalm\u0131\u015ft\u0131r? Bu durum salt \u015fair kalitesi ve hat\u0131rl\u0131 dostlar, yoksullukla a\u00e7\u0131klanamaz. Bir kad\u0131n oldu\u011fu i\u00e7in ona ac\u0131nm\u0131\u015f olabilir mi?<\/p>\n Ya\u015far nezihe\u2019nin \u015fiirlerini iki b\u00f6l\u00fcme ay\u0131rarak incelemek olanakl\u0131d\u0131r. Birinci b\u00f6l\u00fcmde, Taha Toros\u2019un \u201cMazi Cenneti I\u201d adl\u0131 kitab\u0131nda s\u00fcrekli olarak vurgu yapt\u0131\u011f\u0131, ac\u0131, hayal k\u0131r\u0131kl\u0131\u011f\u0131 ve yoksullu\u011fa ili\u015fkin \u015fiirler vard\u0131r. Ya\u015far Nezihe, bu \u015fiirlerinde aruzu ustaca kullanm\u0131\u015ft\u0131r. Bir gazelinden ald\u0131\u011f\u0131m \u015fu \u00f6rnek ilgin\u00e7tir: \u201cKapanm\u0131\u015f i\u015fte, Hudan\u0131n da bab\u0131 merhameti,\/ Ge\u00e7er \u015fu ziri zemine, dua nedir bilmem.\u201d( Kapanm\u0131\u015f i\u015fte, Tanr\u0131n\u0131n da merhamet kap\u0131s\u0131,\/ \u00a0Ge\u00e7er \u015fu yerin alt\u0131na, dua nedir bilmem.)<\/em>\u201dBilmem\u201d redifli bu gazel gibi, di\u011fer gazellerinin de dili d\u00f6nemine g\u00f6re olduk\u00e7a sade, bug\u00fcn bile anla\u015f\u0131labilir d\u00fczeydedir. Buna di\u011fer bir gazelinin giri\u015f b\u00f6l\u00fcm\u00fcnden \u00f6rnek verecek olursak: \u201c G\u00f6n\u00fcl elbette bir g\u00fcn \u015fad olursun b\u00f6yle kalmazs\u0131n\/ Bu gamdan giryeden azat olursun b\u00f6yle kalmazs\u0131n\u201d <\/em>Ya\u015far Nezihe, yukar\u0131daki dizelerinden de anla\u015f\u0131laca\u011f\u0131 \u00fczere, materyalist\/ ateist d\u00fc\u015f\u00fcnmekte ve asla kendine olan inanc\u0131n\u0131 yitirmemektedir. Bu inan\u00e7 onu ya\u015fam sava\u015f\u0131m\u0131nda ayakta tutmu\u015ftur. Onda do\u011fu k\u00fclt\u00fcr\u00fcne has tevekk\u00fclden\/her \u015feyi Tanr\u0131dan bekleme davran\u0131\u015f\u0131ndan eser yoktur. Burada akla gelen Ya\u015far Nezihe\u2019nin ger\u00e7ekte diyalektik materyalist d\u00fcnya g\u00f6r\u00fc\u015f\u00fc hakk\u0131nda gen\u00e7 ya\u015f\u0131ndan beri olduk\u00e7a bilgi edinmi\u015f oldu\u011fudur. Ba\u015fka bir deyi\u015fle, Ya\u015far Nezihe Han\u0131m, Taha Toros\u2019un kitab\u0131nda \u201cac\u0131lar\u0131n kad\u0131n\u0131\u201d olarak yorumlad\u0131\u011f\u0131 Ya\u015far Nezihe Han\u0131m\u2019dan \u00e7ok farkl\u0131, \u201cmilitan\u201d, \u201csava\u015f\u0131mc\u0131\u201d ve \u201cba\u011f\u0131ms\u0131z\u201d ki\u015fili\u011fe sahip bir \u015fairdir. Ruh\u00e7\u00f6z\u00fcmsel olarak bana ilgin\u00e7 gelen; mektuplar\u0131na yans\u0131yan \u201csevgi\u201d iste\u011fi ve \u201csevgisizlik\u201d eksikli\u011fini giderme gereksinimi; veri k\u00fclt\u00fcrde bir kad\u0131n olarak tek ba\u015f\u0131na ya\u015fam s\u00fcrd\u00fcrmenin, ge\u00e7im endi\u015fesinin \u00e7ekilmezli\u011fidir. Mektuplar\u0131 yaln\u0131zl\u0131\u011f\u0131n\u0131, sevgisizli\u011fini gidermeye yard\u0131mc\u0131 olmu\u015f; bu bak\u0131mdan Taha Toros\u2019un dedi\u011fi gibi ona ya\u015fam boyu dayanma g\u00fcc\u00fc ve avunma sa\u011flam\u0131\u015ft\u0131r.<\/p>\n Ya\u015far Nezihe\u2019nin materyalist g\u00f6r\u00fc\u015fleri nedeniyle ne gibi sorunlarla kar\u015f\u0131la\u015ft\u0131\u011f\u0131 ara\u015ft\u0131r\u0131l\u0131p ayd\u0131nlat\u0131lmas\u0131 gereken bir konudur. Taha Toros, g\u00f6r\u00fc\u015fme yapt\u0131\u011f\u0131 i\u00e7in bu konularda bilgiye sahip olabilir. Ancak, \u201cMazi Cenneti I\u201d de bu konulardan hi\u00e7 s\u00f6z etmemi\u015f; Ya\u015far Nezihe\u2019yi daha \u00e7ok \u201cmelodramik\u201d bi\u00e7imde yans\u0131tmay\u0131 ve tan\u0131tmay\u0131 ye\u011flemi\u015ftir. Ya\u015far Nezihe\u2019nin \u201c 1 May\u0131s\u201d \u015fiiri bu bak\u0131mdan Taha Toros\u2019un kitab\u0131nda vurgulanan \u201cmelodramik\u201d mizansendekinden daha farkl\u0131 bir kad\u0131n \u015fair ki\u015fili\u011fi ile kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuzu d\u00fc\u015f\u00fcnd\u00fcrmektedir. Bu \u015fiirin tamam\u0131 \u015f\u00f6yledir:<\/p>\n \u201c 1 MAYIS\u00a0 Ey i\u015f\u00e7i…\/ Bug\u00fcn h\u00fcr ya\u015famak hakk\u0131 seninken\/ Patronlar o hakk\u0131 senin alm\u0131\u015flar elinden.\/ Sa\u2019y\u0131nla edersin de \u201ctufeyli\u201dleri zengin\/ Kalbinde ni\u00e7in yok ona kar\u015f\u0131 yine bir kin?\/ Rahat ya\u015f\u0131yor, i\u015f\u00e7i onun emrine m\u00fcnk\u00e2d;\/ Lakin seni fakr etmede g\u00fcnden g\u00fcne berb\u00e2d.\/ Zenginlere pay verme, yaz\u0131kt\u0131r eme\u011finden.\/ \u00a0Azm et de esaret ba\u011f\u0131 kopsun bile\u011finden,\/ Sen boynunu kald\u0131r ki onun boynu b\u00fck\u00fcls\u00fcn.\/ Bir par\u00e7a da evlatlar\u0131n\u0131n \u00e7ehresi g\u00fcls\u00fcn. <\/em><\/p>\n Ey \u0130\u015f\u00e7i…\/ May\u0131s birde bu birle\u015fme g\u00fcn\u00fcnde\/ Bi\u015f\u00fcphe bug\u00fcn kalmad\u0131 bir mani \u00f6n\u00fcnde…\/ Ba\u015ftanba\u015fa i\u015fte koca d\u00fcnya hareketsiz;\/ Y\u0131llarca bu birlikte devam eyleyiniz siz.\/ Patron da fakir i\u015f\u00e7ilerin kadrini bilsiz\/ Ta\u2019zim ile, h\u00fcrmetle sana ba\u015flar e\u011filsin,\/ D\u00fcn sen \u00e7al\u0131\u015f\u0131rken bu cihan b\u00f6yle de\u011fildi.\/\u00a0Bak fabrikalar uykuya dalm\u0131\u015f gibi \u015fimdi.\/ Herkes yay kald\u0131, ne tren var, ne tramvay\/ Sen bunlar\u0131 hep kendin i\u00e7in \u015fan-\u00fc \u015feref say…\/ Birg\u00fcn b\u0131rak\u0131nca i\u015fi halk \u015fa\u015fk\u0131na d\u00f6nd\u00fc.\/ Ses kalmad\u0131, her velvele bir mum gibi s\u00f6nd\u00fc.<\/em><\/p>\n Sayende saadetlere mazhar be\u015feriyet; \/ Sen olmasan etmezdi teali medeniyet.\/ Boynundan esaret ba\u011f\u0131n\u0131 par\u00e7ala, kes, at!\/\u00a0 Kuvvetedir hak., Hakk\u0131n\u0131 haks\u0131zlara anlat.\u201d <\/em><\/p>\n <\/em><\/p>\n Bu \u015fiirde a\u00e7\u0131k bir \u201cmilitan\u201d s\u00f6ylem hakimdir. \u015eair; grevin, i\u015f\u00e7inin kapitalist ile sava\u015f\u0131m\u0131nda hakk\u0131n\u0131 almas\u0131 i\u00e7in \u00f6nemli ve etkili bir siyasi ara\u00e7 oldu\u011funun bilincindedir. D\u00f6neminin ko\u015fullar\u0131na g\u00f6re d\u00fc\u015f\u00fcnsel d\u00fczeyde \u00f6nc\u00fc\/avant-garde bir \u015fiirdir bu. \u015eiirin ilk bendi on bir, ikinci bendi on \u00fc\u00e7, \u00fc\u00e7\u00fcnc\u00fc bendi d\u00f6rt dizeden olu\u015fmu\u015ftur. Bi\u00e7imi \u00f6zg\u00fcnd\u00fcr. Kimi sapmalar, sert sesliler kullan\u0131lm\u0131\u015ft\u0131r. Dizeler iki\u015ferli olarak uyakl\u0131d\u0131r. Uyaklar yukar\u0131dan a\u015fa\u011f\u0131ya co\u015fkulu ve epik bir okuma, ak\u0131\u015f sa\u011flamaktad\u0131r. Sesli okundu\u011funda, Tevfik Fikret\u2019in, Mehmet Akif Ersoy\u2019un \u015fiirlerine benzer sesler duyulmakta, \u00e7a\u011fr\u0131\u015f\u0131mlar akla gelmektedir. Ya\u015far Nezihe\u2019nin 1 May\u0131s \u015fiiri bir \u201cd\u00fc\u015f\u00fcnce ve eylem\u201d \u015fiiri olarak her t\u00fcrl\u00fc duygusall\u0131ktan da yoksundur. \u201cProleter disiplinin sesi\u201dyle yaz\u0131lm\u0131\u015ft\u0131r ve \u201cger\u00e7ek\u00e7i\u201d dir. Dili olduk\u00e7a sadedir. Bir i\u015f\u00e7i okusa anlayacak \u015fekilde kaleme al\u0131nm\u0131\u015ft\u0131r.<\/p>\n Ya\u015far Nezihe \u00fczerine d\u00fc\u015f\u00fcn\u00fcrken Enver G\u00f6k\u00e7e akl\u0131ma gelip durdu. Ne ilgisi var denilebilir. Bence ko\u015futluklar var ya\u015famlar\u0131nda. \u00d6nce yoksulluk; kovu\u015fturmalar… \u015eiirleri \u00e7ok farkl\u0131 do\u011fal olarak. Ya\u015far Nezihe \u015fiirini yenileyememi\u015f olabilir. Bask\u0131lardan y\u0131lm\u0131\u015f olabilir. Onu unutturan\u0131n ne oldu\u011fu da ara\u015ft\u0131r\u0131lmal\u0131 kan\u0131mca. Neden; \u015fimdi oldu\u011fu gibi \u201cMarks\u00e7\u0131l\u0131\u011f\u0131n moda olmaktan \u00e7\u0131kmas\u0131, toplumcu ger\u00e7ek\u00e7ili\u011fin bireysel psikiyatrik sorun olarak kabul edilmesi\u201d de\u011fildi ku\u015fkusuz. Bunun tam tersi bir d\u00fcnya vard\u0131. O halde ne oldu da unutturuldu? Ya\u015far Nezihe \u201cba\u015fkald\u0131rm\u0131\u015f\u201d bir militan\/\u015fairdi. Onu bu y\u00f6n\u00fcyle yeniden de\u011ferlendirerek \u015fiirini ve kendisini toplumcu edebiyat\u0131m\u0131zdaki ger\u00e7ek yerine oturtmal\u0131y\u0131z.<\/p>\n Abdullah \u015eevki<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Y\u0131l 1923…\u00a0 Yoksul bir kantarc\u0131n\u0131n k\u0131z\u0131 olan Ya\u015far Nezihe’nin yazd\u0131\u011f\u0131 \u015fiir,\u0130lk 1 May\u0131s i\u00e7in yaz\u0131lm\u0131\u015f \u015fiir olarak 1923 Haziran\u0131nda “Ayd\u0131nl\u0131k” dergisinde yay\u0131nlanarak tarihe ge\u00e7mi\u015ftir… \u00a0 1 MAYIS \u0130\u00c7\u0130N; Ey i\u015f\u00e7i!Bug\u00fcn h\u00fcr ya\u015famak hakk\u0131 seninkenPatronlar o hakk\u0131 senin alm\u0131\u015flar elinden.Sa’y\u0131nla edersin de “tufeyli”leri zengin,Kalbinde ni\u00e7in yok ona kar\u015f\u0131 yine de bir kin?Rahat ya\u015f\u0131yor, i\u015f\u00e7i onun emrine […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[156],"tags":[],"class_list":{"0":"post-4534","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-genel-tarih"},"yoast_head":"\n