Elbette \u00e7evre \u00fclkelerin \u00e7o\u011funda, sanayii toplumlar\u0131na \u00f6zg\u00fc net bir s\u0131n\u0131fla\u015fma ile buna ili\u015fkin a\u00e7\u0131k bir bilin\u00e7 bulunmas\u0131, o s\u0131rada beklenemez.
\nNe var ki gerek gelir gerekse di\u011fer haklarla y\u00fck\u00fcml\u00fcl\u00fcklerin payla\u015f\u0131m\u0131 a\u00e7\u0131s\u0131ndan, katlan\u0131lmas\u0131 da a\u015f\u0131lmas\u0131 da kolay olmayan bir hiyerar\u015finin bask\u0131s\u0131, k\u00fc\u00e7\u00fcmsenecek gibi de\u011fildir. B\u00fct\u00fcn bunlara \u00e7a\u011f\u0131n\u0131n gerisinde kalman\u0131n, i\u00e7erden, d\u0131\u015fardan durmadan ya\u011fmalanman\u0131n yaratt\u0131\u011f\u0131 d\u00fc\u015f\u00fck ya\u015fam kalitesini de eklemek zorunludur.
\nDo\u011fru d\u00fcr\u00fcst bir e\u011fitim g\u00f6rmenin geni\u015f kitleler i\u00e7in ne uzak bir hayal oldu\u011funu hatta, yoklu\u011funun fark\u0131na var\u0131lamayacak kadar \u201c yok\u201d oldu\u011funu ise belli ki belirtmeye bile gerek yoktur.
\n\u00d6zetlersek, sava\u015flar\u0131, g\u00f6\u00e7leri, yaln\u0131zca il\u00e2\u00e7s\u0131zl\u0131kla, bilgisizlikten \u00f6ld\u00fcren hastal\u0131klar\u0131, sakatl\u0131klar\u0131, \u00f6l\u00fcmleri, apa\u00e7\u0131k keskin, net, jilet gibi a\u00e7l\u0131\u011f\u0131, akla gelmeyecek olanaks\u0131zl\u0131klar\u0131, a\u015fa\u011f\u0131lanmalar\u0131, hepsini kaynat\u0131p kar\u0131\u015ft\u0131r\u0131p bir arada ya\u015fatan i\u015fg\u00e2lleri g\u00f6r\u00fcp ya\u015fayan bu ku\u015fa\u011f\u0131n ayd\u0131nlar\u0131, halklar\u0131n\u0131n unutulmu\u015f \u00fcyeleri i\u00e7in buna \u201c hay\u0131r\u201d diyorlard\u0131.
\nOnlar i\u00e7in \u00fcretimden ve ayd\u0131nlanmadan pay y\u00e2ni adalet istiyorlard\u0131.
\nGe\u00e7mi\u015fin yaralar\u0131n\u0131n sar\u0131lmas\u0131n\u0131, ayn\u0131 noktaya d\u00f6n\u00fc\u015f\u00fcn k\u00f6k\u00fcyle k\u00f6keniyle s\u00f6nd\u00fcr\u00fclmesini talep ediyorlard\u0131. Sartre\u2019daki ayr\u0131m a\u00e7\u0131s\u0131ndan bak\u0131l\u0131rsa halk\u0131n herhangi bir \u00fcyesini \u201c kendisi i\u00e7in varl\u0131k\u201d saymak olanaks\u0131zd\u0131 ama k\u0131rk ku\u015fa\u011f\u0131 ayd\u0131nlar\u0131 i\u00e7in bu konuda karar vermek hi\u00e7 de o kadar kolay say\u0131lmazd\u0131.
\nS\u0131radan denilen insandan \u00f6yle b\u00fcy\u00fck bir sevgi ve sayg\u0131yla s\u00f6z ediyorlard\u0131 ki, birden bire tiplemeler, karakterlere, bireylere d\u00f6n\u00fc\u015f\u00fcyordu. Y\u00fczlerce y\u0131l nimette unutulup, k\u00fclfette an\u0131msananlar, bazan bu b\u00fcy\u00fck deneyimin \u00f6\u011frettikleriyle b\u00fcy\u00fcyordu.
\nOnlar, varl\u0131klar\u0131n\u0131n dehlizlerinde insan olman\u0131n olanaklar\u0131n\u0131, duyarl\u0131l\u0131k, aidiyet ve bilgeli\u011fi ke\u015ffedip, destan\u0131n\u0131 yazarken tek bir an\u0131 ka\u00e7\u0131rmamak esast\u0131. \u0130\u015fte b\u00f6ylesi ki\u015filikler ya da tam tersi Sabahattin Ali yaz\u0131n\u0131 i\u00e7in \u00e7ok \u00f6nemliydi.
\nBunca savrulman\u0131n, sindirilmeyen alabildi\u011fine h\u0131zl\u0131 de\u011fi\u015fimin zararl\u0131 sonu\u00e7lar\u0131ndan birisi olarak yabanc\u0131la\u015fma ve yozla\u015fma konusunu i\u015fliyordu. Nitekim, nesnele\u015ftirilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 halde b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc, sahicili\u011fini, onurunu, sevebilme ve \u00f6zveride bulunabilme yetene\u011fini korumay\u0131 ba\u015faran insan\u0131, her yap\u0131t\u0131nda y\u00fcceltmi\u015fti.
\nOnu, halk\u0131n de\u011fi\u015fik kesimlerinde, farkl\u0131 yerle\u015fim alanlar\u0131nda bulabilir. \u00d6te yandan ayn\u0131 ya da \u00e7ok yak\u0131n toplumsal gruplarda( s\u0131n\u0131f, z\u00fcmre, vs. olabilir) olumlu karakterlerin hemen yan\u0131 ba\u015flar\u0131nda b\u00fct\u00fcn de\u011ferlerini yitirmi\u015f,bunal\u0131mlar i\u00e7inde ba\u015fka tipler bulunur.
\nOnlarda, bireylik ya zaten hen\u00fcz hi\u00e7 edinilmedi\u011finden ya yozla\u015fma nedeniyle yitirildi\u011finden geriye, yaln\u0131zca \u201c kendili\u011finden varl\u0131k\u201d hali kalm\u0131\u015ft\u0131r.
\nYa\u015fam, bo\u015fluk kab\u00fbl etmez, belirsizli\u011fe gelemez. Bu ki\u015fileri hemen al\u0131p, canl\u0131 do\u011fadaki en alt fark\u0131ndal\u0131k d\u00fczeyi olan hazc\u0131l\u0131k basama\u011f\u0131na yerle\u015ftirir. \u0130\u00e7inde bulunduklar\u0131 \u00e7evre ve ko\u015fullar, hazz\u0131, kiminin asgari ya da azam\u00ee refah, kiminin cinsel zevk, kiminin de alk\u0131\u015flan\u0131p \u00f6nemsenmek olarak somutlamas\u0131n\u0131 sa\u011flar. T\u00fcm\u00fcnde ortak olan yan, o hedefe eri\u015fmek i\u00e7in, kendisi de dahil herkese k\u0131ymaya ve her de\u011feri \u00e7i\u011fnemeye haz\u0131r olmalar\u0131d\u0131r.
\nBuna kar\u015f\u0131l\u0131k yozla\u015fmayanlar, erdemlerini, birbirinden farkl\u0131 bi\u00e7imlerde ya\u015far. Kuyucakl\u0131 Yusuf\u2019un Muazzez\u2019inde ve i\u00e7imizdeki \u015eeytan\u0131n Macidesinde masumiyet ve sahicili\u011fin bizzat kendisi, okuyucuya g\u00fc\u00e7l\u00fc bir kalkan olarak sunulur.
\nPisli\u011fin asla tutunamayaca\u011f\u0131 garip bir ar\u0131nm\u0131\u015fl\u0131k vard\u0131r. K\u00f6t\u00fcl\u00fck gelir \u00e7arpar ve onlara duyulan sevginin kar\u015f\u0131s\u0131nda eriyip gider. \u0130\u00e7imizdeki \u015eeytan\u0131n veznedar\u0131 ve K\u00fcrk Mantolu Madonnan\u0131n Raif efendisinde D\u00fcnyan\u0131n ve k\u00fc\u00e7\u00fck insanlardaki sadizmin tetikledi\u011fi sald\u0131rganl\u0131\u011f\u0131n,insan\u0131n kendisini savunmas\u0131na de\u011fmeyecek kadar basit ve tipik oldu\u011fu inanc\u0131 vard\u0131r. D\u00fcnyayla birlikte kendine kar\u015f\u0131 da belli bir ald\u0131r\u0131\u015fs\u0131zl\u0131k geli\u015fmi\u015ftir.
\nHer birinin bunun i\u00e7in g\u00f6r\u00fcn\u00fcr \u00f6zel bir nedeni vard\u0131r elbette ama sanki gizil bir cezaland\u0131r\u0131lma iste\u011fi t\u00fcm\u00fcnde \u00f6n plana \u00e7\u0131kar. Yery\u00fcz\u00fcndeki bunca ac\u0131mas\u0131zl\u0131\u011f\u0131n, ad\u0131na \u201c ben\u201d denilen k\u00fc\u00e7\u00fcc\u00fck bir par\u00e7as\u0131n\u0131n savunulmas\u0131yla ar\u0131nmayaca\u011f\u0131na ili\u015fkin bir inan\u00e7, masumiyetin k\u0131rg\u0131n ve yenildi\u011fini sanan \u00f6teki y\u00fcz\u00fc\u201d olarak tan\u0131t\u0131l\u0131r.
\n\u201cSanan\u201d terimi bu noktada ger\u00e7ekten kilit \u00f6nemdedir \u00e7\u00fcnk\u00fc veznedar, D\u00fcnyan\u0131n ahl\u00e2ken temiz kalmaya \u00e7al\u0131\u015fan par\u00e7as\u0131n\u0131n sembollerinden biri olarak g\u00f6rd\u00fc\u011f\u00fc \u00d6mer\u2019in, sevgisizlik ve ac\u0131mas\u0131zl\u0131\u011fa teslim olmad\u0131\u011f\u0131n\u0131, i\u00e7indeki iki \u00e7izginin daha \u00e7ook sava\u015faca\u011f\u0131n\u0131 bilmez ama ger\u00e7ek tam da b\u00f6yledir. Raif efendi Maria Puder\u2019in Onu terk etmedi\u011fini y\u0131llar boyunca \u00f6\u011frenemez ama ya\u015fam\u0131n\u0131 yitiren sevgilisinin ger\u00e7e\u011fi tam da budur.
\nYozla\u015fma kar\u015f\u0131s\u0131nda masumiyet, K\u00fcrk Mantolu Madonna\u2019n\u0131n Maria\u2019s\u0131nda kendisini beklentisizlik ve yanl\u0131\u015fl\u0131ktansa yaln\u0131zl\u0131k form\u00fcl\u00fcyle ortaya koyar.
\nKesin olan Sabahattin Ali\u2019nin toplumcu ger\u00e7ek\u00e7ilik ak\u0131m\u0131 i\u00e7inde, birey sorununu, olduk\u00e7a erken bir tarihte ikinci cephe olarak a\u00e7m\u0131\u015f oldu\u011fudur. Bunun en \u00f6nemli kan\u0131t\u0131, konular\u0131n en bireyseli ( her \u015fey gibi toplumsal da olmaktan kurtarmaz bu onu) olan a\u015fka, yaz\u0131n\u0131nda da ya\u015fam\u0131nda da son derece geni\u015f bir yer ay\u0131rm\u0131\u015f olmas\u0131d\u0131r. Yine de onda insan\u0131n toplumsal bir canl\u0131 oldu\u011fu bilinci, hi\u00e7bir \u00e7al\u0131\u015fmas\u0131nda bir an bile kaybolmaz.
\nEldeki k\u00fclt\u00fcr\u00fcn belli katmanlar\u0131n\u0131n, ana hatlar\u0131yla kestirilebilir belli ki\u015filikler yaratabilece\u011fi anlay\u0131\u015f\u0131, her sat\u0131r aras\u0131ndan ba\u015f\u0131n\u0131 g\u00f6sterir. Ancak olas\u0131l\u0131k say\u0131s\u0131n\u0131n sand\u0131\u011f\u0131m\u0131zdan renkli ve \u00e7e\u015fitli oldu\u011funu sezdirmekten asla geri durmaz.
\nBilindi\u011fi gibi sosyologlar, s\u0131kl\u0131kla geleneksel i\u015f b\u00f6l\u00fcm\u00fcn\u00fcn benzerlikler dayan\u0131\u015fmas\u0131 yaratt\u0131\u011f\u0131na, organik enerjinin g\u00fc\u00e7l\u00fc oldu\u011fu k\u00f6y ve kasabalarda konumlar\u0131n ve rollerin davran\u0131\u015flar\u0131 belirleyece\u011fine bireysel farkl\u0131l\u0131klar\u0131n hen\u00fcz tam anlam\u0131yla do\u011fmad\u0131\u011f\u0131na ( mekanik dayan\u0131\u015fma) de\u011finirler.
\nSabahattin Ali, buna kar\u015f\u0131 \u00e7\u0131kmamakla birlikte, sessiz sedas\u0131z bu k\u00fc\u00e7\u00fcc\u00fck hareket alanlar\u0131na insan denilen canl\u0131n\u0131n ne farkl\u0131l\u0131klar s\u0131\u011fd\u0131rabilece\u011fine dair tam bir g\u00f6steri haz\u0131rlar yap\u0131tlar\u0131nda…
\nAyr\u0131nt\u0131lar, dramatik \u00f6\u011feler, s\u0131k\u0131c\u0131 ve tekd\u00fcze san\u0131lan ya\u015famlar\u0131n duygu \u00e7e\u015fitlili\u011fini, d\u00fc\u015f\u00fcnsel derinli\u011fini g\u00f6zler \u00f6n\u00fcne serer. Davran\u0131\u015flarla ekonomik ko\u015fullar, hiyerar\u015fik yap\u0131larla istismar ve haks\u0131zl\u0131klar aras\u0131ndaki ili\u015fkiyi durmaks\u0131z\u0131n sorgular.
\nS\u0131r\u00e7a K\u00f6\u015fk, \u00c7irkince \u00f6yk\u00fcleri ve elbette \u00fc\u00e7 roman\u0131, her etkenin bir di\u011feriyle ba\u011flant\u0131s\u0131, \u00f6zellikle, en uzak g\u00f6r\u00fcnenlerin bile ekonomik temelle ili\u015fkisi konusunda say\u0131ns\u0131z ba\u011flant\u0131 \u00f6rne\u011fi verir.
\nAncak yine de Onu, belli ki, en k\u00f6t\u00fc ko\u015fullarda, erdemli kalmak i\u00e7in direnen insan\u0131n \u00f6yk\u00fcs\u00fc \u00f6zellikle b\u00fcy\u00fcler. \u00dcstelik s\u00f6z konusu direncin ne hep kazanmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcr ne de bu tavr\u0131n hep kafa tutmas\u0131 gerekti\u011fine inan\u0131r.
\nKald\u0131 ki kazanman\u0131n ne oldu\u011fu da ayr\u0131 bir sorundur. Bunu da zaman zaman kahramanlar\u0131 arac\u0131l\u0131\u011f\u0131yla tart\u0131\u015f\u0131r. O, inatla, \u0131srarla, yozla\u015fmaya kar\u015f\u0131 duran insan\u0131, en a\u011f\u0131r sosy\u00e2l kay\u0131plar\u0131 s\u0131ras\u0131nda da zafer kupalar\u0131yla kutlayabilir. Sonunda yarat\u0131c\u0131s\u0131n\u0131n can\u0131na mal olan bu s\u00f6ylemin ger\u00e7ek anlam\u0131n\u0131 kavramak, biraz da hangi deneyimlerin \u00fcr\u00fcn\u00fc oldu\u011fu konusuna geri d\u00f6nmekle m\u00fcmk\u00fcnd\u00fcr.
\nYazar\u0131n bireyselden toplumsala, toplumsaldan bireysele b\u00fcy\u00fck bir incelik ve ustal\u0131kla ge\u00e7mesi, pek \u00e7ok okuyucuyu, yan\u0131ltabilmektedir.
\nYaln\u0131zca \u00f6zel bir konu \u00fczerinde yaz\u0131lm\u0131\u015f s\u00fcr\u00fckleyici bir \u00f6yk\u00fc okudu\u011funu d\u00fc\u015f\u00fcnenlerin yabanc\u0131la\u015fma sorununa adanm\u0131\u015f pek ilgin\u00e7 bir tart\u0131\u015fmay\u0131 temelinden ka\u00e7\u0131rmalar\u0131 s\u00f6z konusudur.
\nSabahattin Ali\u2019nin atmosfer yaratma ve imgelem olu\u015fturma konusundaki \u00fcst\u00fcn yetene\u011fi, ne yaz\u0131k ki bazan, tezlerini aktarma ba\u015far\u0131s\u0131n\u0131 g\u00f6lgelemektedir.
\nS\u00f6yle\u015filerinde, bu sak\u0131ncay\u0131 sezdi\u011fini g\u00f6steren i\u015faretler vard\u0131r ama O, yine de denizi anlatmak i\u00e7in k\u00fc\u00e7\u00fcc\u00fck bir dalgaya sayg\u0131yla bir \u00e7ak\u0131l ta\u015f\u0131n\u0131 atar ve halka halka onunla birlikte evrene do\u011fru geni\u015flemeyi bekler.
\nE, vard\u0131r elbette bir bildi\u011fi…
\nBu s\u0131rr\u0131 belki bize ger\u00e7ekten geri d\u00f6nmemiz gereken \u00f6yk\u00fcc\u00fcn\u00fcn \u00f6yk\u00fcs\u00fcnde, unutulmu\u015f, k\u00fc\u00e7\u00fcc\u00fck bir olay f\u0131s\u0131ldar.<\/p>\n","protected":false},"excerpt":{"rendered":"
Elbette \u00e7evre \u00fclkelerin \u00e7o\u011funda, sanayii toplumlar\u0131na \u00f6zg\u00fc net bir s\u0131n\u0131fla\u015fma ile buna ili\u015fkin a\u00e7\u0131k bir bilin\u00e7 bulunmas\u0131, o s\u0131rada beklenemez. Ne var ki gerek gelir gerekse di\u011fer haklarla y\u00fck\u00fcml\u00fcl\u00fcklerin payla\u015f\u0131m\u0131 a\u00e7\u0131s\u0131ndan, katlan\u0131lmas\u0131 da a\u015f\u0131lmas\u0131 da kolay olmayan bir hiyerar\u015finin bask\u0131s\u0131, k\u00fc\u00e7\u00fcmsenecek gibi de\u011fildir. B\u00fct\u00fcn bunlara \u00e7a\u011f\u0131n\u0131n gerisinde kalman\u0131n, i\u00e7erden, d\u0131\u015fardan durmadan ya\u011fmalanman\u0131n yaratt\u0131\u011f\u0131 d\u00fc\u015f\u00fck ya\u015fam […]<\/p>\n","protected":false},"author":2,"featured_media":51823,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1390],"tags":[2259,3388],"class_list":["post-51822","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-edebiyat","tag-adalet","tag-kusagin-aydinlari"],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts\/51822","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/comments?post=51822"}],"version-history":[{"count":0,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts\/51822\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/media\/51823"}],"wp:attachment":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/media?parent=51822"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/categories?post=51822"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/tags?post=51822"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}