{"id":3255,"date":"2015-04-13T22:09:17","date_gmt":"2015-04-13T22:09:17","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/2015\/04\/13\/guneydogu-sorunlari-ve-pkknin-israil-hayranligi\/"},"modified":"2015-04-13T22:09:17","modified_gmt":"2015-04-13T22:09:17","slug":"guneydogu-sorunlari-ve-pkknin-israil-hayranligi","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/guneydogu-sorunlari-ve-pkknin-israil-hayranligi\/","title":{"rendered":"G\u00fcneydo\u011fu Sorunlar\u0131 ve PKK\u2019NIN \u0130SRA\u0130L HAYRANLI\u011eI"},"content":{"rendered":"\n

Bat\u0131l\u0131lar\u0131n ve yerli fig\u00fcranlar\u0131n\u0131n <\/span><\/strong>“K\u00fcrt Sorunu”<\/span><\/strong> diye \u00e7arp\u0131tt\u0131klar\u0131 ve T\u00fcrkiye’yi par\u00e7alamay\u0131 ama\u00e7lad\u0131klar\u0131 <\/span><\/strong>g\u00fcneydo\u011fu sorunlar\u0131na<\/span><\/strong> do\u011fru te\u015fhis koymadan, uygulanacak her tedavi sonu\u00e7suz kalacakt\u0131r. B\u00f6l\u00fcc\u00fc K\u00fcrt\u00e7\u00fclerin ve PKK’n\u0131n \u0131srarla g\u00fcndeme getirdikleri <\/span><\/strong>\u00d6zerklik Federalizm<\/span><\/strong> taleplerine gerek\u00e7e kazand\u0131ran en \u00f6nemli sebep Do\u011fu ve G\u00fcneydo\u011fumuzdaki <\/span><\/strong>Toprak A\u011fal\u0131\u011f\u0131 ve Feodal Yap\u0131d\u0131r<\/span><\/strong>. Erbakan Hoca’n\u0131n deyimiyle; <\/span><\/strong>“batakl\u0131\u011f\u0131 kurutmadan sivrisineklerden kurtulmak imk\u00e2ns\u0131zd\u0131r!”<\/span><\/em><\/strong>B\u00f6l\u00fcc\u00fc K\u00fcrtlere bahane \u00fcreten ve PKK ter\u00f6r\u00fcn\u00fc besleyen k\u00f6t\u00fc \u015fartlar\u0131 ve bozuk gidi\u015fat\u0131 d\u00fczeltmeden olumlu ve huzurlu bir netice al\u0131namayacakt\u0131r. <\/span><\/strong><\/p>\n

Feodal sistem ya da feodalizm; orta\u00e7a\u011f Avrupa’s\u0131nda g\u00f6r\u00fclen sosyal yap\u0131la\u015fmay\u0131 ifade eden bir kavramd\u0131r. Terim, Latincede “hizmet kar\u015f\u0131l\u0131\u011f\u0131nda ba\u011f\u0131\u015flanm\u0131\u015f” m\u00fclk anlam\u0131ndaki <\/span><\/strong>“feudum”<\/span><\/strong>dan ve Frans\u0131zcada “t\u0131mar, has; malik\u00e2ne” anlam\u0131ndaki “fief”den kaynakl\u0131d\u0131r. G\u00fcnl\u00fck dilde “derebeylik” denilen bu d\u00fczene “malik\u00e2ne sistemi” ad\u0131n\u0131 verenler de vard\u0131r. Feodal sistemde “s\u0131ralar” tarz\u0131nda bir sosyal tabakala\u015fma (stratification en Ordes) vard\u0131r. S\u0131ra tabakala\u015fmas\u0131nda sosyal gruplar\u0131n hiyerar\u015fisini belirleyen, esas olarak, servet, t\u00fcketim al\u0131\u015fkanl\u0131klar\u0131, \u00fcretim s\u00fcrecindeki roller de\u011fil; \u015feref, fazilet ve topluma hi\u00e7bir \u00fcretim ili\u015fkisi olmadan ba\u011fl\u0131 olmak gibi stat\u00fc ve s\u0131fatlard\u0131r. B\u00f6yle bir sistemde nesep ba\u011f\u0131na dayanan soylulu\u011fun \u00f6nemli bir yeri olaca\u011f\u0131 a\u015fik\u00e2rd\u0131r. <\/span><\/strong>Nitekim K\u00fcrt toplumunun <\/span><\/strong>“a\u011fal\u0131k-beylik”, “babadan o\u011fula ge\u00e7en \u015feyhlik”<\/span><\/em><\/strong> ve <\/span><\/strong>“a\u015firet\u00e7ili\u011fe ba\u011f\u0131ml\u0131 \u00e7ift\u00e7ilik” <\/span><\/em><\/strong> olmak \u00fczere \u00fc\u00e7 tabakadan olu\u015ftu\u011fu g\u00f6ze \u00e7arpmaktad\u0131r. Toprak k\u00f6leli\u011fi feodal sistemin karakteristik \u00f6zelliklerini yans\u0131t\u0131r. K\u00f6yl\u00fclerin k\u00f6lelik sisteminin esirlerinden fark\u0131; insan\u0131n m\u00fclk olmaya devam etmekle birlikte; art\u0131k “mal” olmamas\u0131d\u0131r. K\u00f6leler gibi al\u0131n\u0131p sat\u0131lmayan k\u00f6yl\u00fcler, ancak, ba\u011f\u0131ml\u0131 bulunduklar\u0131 araziler el de\u011fi\u015ftirecek olursa, bu el de\u011fi\u015ftirme ile yeni arazi sahibinin hizmetine ko\u015fulmaktad\u0131r. <\/span><\/strong><\/p>\n

Osmanl\u0131 d\u00f6neminde devlete ait (miri mal\u0131) say\u0131lan arazilerin Tanzimat\u00e7\u0131lar ve \u0130ttihat\u00e7\u0131lar eliyle, kendi yanda\u015flar\u0131na pe\u015fke\u015f \u00e7ekilmesi sonucu, g\u00fcneydo\u011fudaki derebeylik sistemi resmiyet kazanm\u0131\u015ft\u0131r. \u015eu anda sivil ve siyasi PKK olan BDP’nin bir\u00e7ok milletvekilinin, bu toprak a\u011falar\u0131n\u0131n \u00e7ocuklar\u0131, yak\u0131nlar\u0131 ve adamlar\u0131 olmas\u0131, di\u011fer partilerin oldu\u011fu gibi PKK’n\u0131n da ayn\u0131 a\u015firet reisleri–derebeylerine dayand\u0131\u011f\u0131n\u0131n ispat\u0131d\u0131r. <\/span><\/strong><\/p>\n

\u00c7at\u0131\u015fma teorileri esas itibar\u0131yla, Marks’\u0131n “tarihi materyalizm” ve “diyalektik metot” ile temellendirdi\u011fi sosyal s\u0131n\u0131flar teorisinden ilham alan g\u00f6r\u00fc\u015fler manzumesi olarak tan\u0131mlan\u0131r. Dolay\u0131s\u0131yla Marks’\u0131, t\u00fcm \u00e7at\u0131\u015fma teorilerinin \u00f6nc\u00fcs\u00fc olarak nitelendirmek laz\u0131md\u0131r. Bilindi\u011fi \u00fczere Marks, “tarihi materyalizm” ile sosyal yap\u0131y\u0131 \u015fekillendiren as\u0131l nedenin iktisadi ili\u015fkiler (alt-yap\u0131) oldu\u011funu ortaya atm\u0131\u015f, diyalektik metot ile de, her yap\u0131n\u0131n kendi z\u0131dd\u0131n\u0131 b\u00fcnyesinde bar\u0131nd\u0131rd\u0131\u011f\u0131n\u0131 ve bu z\u0131tlar\u0131n geli\u015fmesi ile ortaya \u00e7\u0131kacak “\u00e7at\u0131\u015fma”n\u0131n yeni bir sentezi olu\u015fturaca\u011f\u0131n\u0131 ba\u015fka bir deyi\u015fle, sosyal de\u011fi\u015fmenin “motor”unun s\u00fcrekli bir “\u00e7at\u0131\u015fma” oldu\u011funu varsaym\u0131\u015ft\u0131r. \u00c7at\u0131\u015fma teorilerine \u00f6nc\u00fcl\u00fck eden Marksist s\u0131n\u0131f teorisi, sosyal tabakala\u015fma olgusunu bu temel \u00fczerinde a\u00e7\u0131klayan bir yakla\u015f\u0131md\u0131r. Toplumun organik bir b\u00fct\u00fcn de\u011fil, bir s\u00fcre\u00e7 oldu\u011funu; sosyal de\u011fi\u015fimin kayna\u011f\u0131 olan \u00e7at\u0131\u015fma unsurunun, mevcut yap\u0131n\u0131n b\u00fcnyesinde tabii olarak bulundu\u011funu; bu y\u00fczden \u00e7at\u0131\u015fman\u0131n ka\u00e7\u0131n\u0131lmaz ve fonksiyonel bir olgu oldu\u011funu ileri s\u00fcren \u00e7at\u0131\u015fma teorileri kendi i\u00e7lerinde bir\u00e7ok farkl\u0131 g\u00f6r\u00fc\u015fler i\u00e7ermekle birlikte, ifade etti\u011fimiz bu temel esaslar etraf\u0131nda toplanan sosyolojik yakla\u015f\u0131mlar\u0131n genel bir tan\u0131m\u0131d\u0131r. <\/span><\/strong><\/p>\n

Marksist, Leninist ve Maoist bir kom\u00fcnist felsefeye ve ter\u00f6rist ideolojiye sahip PKK ve Abdullah \u00d6calan da bu \u00e7at\u0131\u015fmac\u0131 anlay\u0131\u015fla ve “K\u00fcrtlere \u00f6zg\u00fcrl\u00fck” yalan\u0131yla b\u00f6lge halk\u0131na kan kusturmu\u015flard\u0131r.<\/span><\/strong><\/p>\n

1- Do\u011fu ve g\u00fcneydo\u011fudaki genellikle K\u00fcrt k\u00f6kenli k\u00f6yl\u00fclerimizi, b\u00fcy\u00fck toprak a\u011falar\u0131n\u0131n k\u00f6lesi konumuna getiren feodalizmin – Derebeylik sisteminin barbarl\u0131\u011f\u0131n\u0131,<\/span><\/strong><\/p>\n

2- \u0130slam’\u0131 bir sindirme ve s\u00f6m\u00fcrme arac\u0131 haline getirip yozla\u015ft\u0131ran, babadan o\u011fula ge\u00e7en ve mensuplar\u0131na bir nevi kutsiyet atfedilen tarikat ve \u015feyhlik anlay\u0131\u015f\u0131n\u0131n akl\u0131 ve vicdan\u0131 karartan ve hayat\u0131 k\u0131s\u0131rla\u015ft\u0131ran yanl\u0131\u015f din anlay\u0131\u015f\u0131n\u0131n toplumsal bask\u0131s\u0131n\u0131 ve tahribat\u0131n\u0131, <\/span><\/strong><\/p>\n

3- \u0130slam karde\u015fli\u011fini esas alan vatanperverlik ve g\u00f6n\u00fcll\u00fc beraberlik esas\u0131na dayanan “M\u00fcspet milliyet\u00e7ilik” yerine k\u0131\u015fk\u0131rt\u0131c\u0131 ve d\u0131\u015flay\u0131p horlay\u0131c\u0131 bir T\u00fcrk \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131n dayat\u0131lmas\u0131 sonucu b\u00f6lge halk\u0131n\u0131n k\u0131rg\u0131nla\u015fmas\u0131n\u0131 ve devletinden so\u011fumas\u0131n\u0131,<\/span><\/strong><\/p>\n

4- Ekonomik olarak da b\u00f6lgenin s\u00fcrekli geri b\u0131rak\u0131lmas\u0131n\u0131, fakirlik ve \u00e7aresizli\u011fin korkun\u00e7 boyutlara ula\u015fmas\u0131n\u0131 etkin bir propaganda vas\u0131tas\u0131 olarak kullanan PKK, b\u00fct\u00fcn bu yanl\u0131\u015fl\u0131k ve haks\u0131zl\u0131klar bahanesi ile kendisine kolayl\u0131kla eleman ve taraftar kazanm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

K\u00fcrt toplumu, devlet d\u00fczeninden ziyade, a\u015firet disiplinine yatk\u0131n bir tarihi ve sosyolojik yap\u0131dad\u0131r. “Cemiyet” kavram ve kurumundan ziyade “cemaat-kabile” olgusuna daha yak\u0131n topluluklard\u0131r. <\/span><\/strong><\/p>\n

“Cemaat”<\/span><\/strong> ve “Cemiyet”<\/strong> \u015feklinde yayg\u0131n olarak kullan\u0131lan bu iki kavram, Kur’an kaynakl\u0131 anlat\u0131mlardan ve <\/span>\u0130bni Haldun <\/span><\/strong>gibi \u0130slam \u00e2limleri taraf\u0131ndan sosyolojiye kazand\u0131r\u0131lm\u0131\u015ft\u0131r. Buna g\u00f6re <\/span>cemaat<\/span><\/strong>; organik bir iradeye sahip olan fertlerden olu\u015fmaktad\u0131r. Bu kayna\u015fma ve dayan\u0131\u015fma, ayn\u0131 kandan olma ve ayn\u0131 inanca mensup bulunma gibi ortak paydalardan do\u011fmaktad\u0131r. Yani, cemaat; do\u011fal ve sosyal bir yap\u0131d\u0131r ve bir \u00e7e\u015fit tabii organizmad\u0131r. Dolay\u0131s\u0131yla fertler; sosyal bir bedenin \u00fcyeleri konumundad\u0131r. Aralar\u0131nda ahenkli bir ili\u015fki s\u00f6z konusudur, \u015fahsi irade kalmam\u0131\u015ft\u0131r; \u00e7\u00fcnk\u00fc fert tam anlam\u0131yla topluluk taraf\u0131ndan ku\u015fat\u0131lm\u0131\u015ft\u0131r. Cemaati meydana getiren psikolojik cevher, birbirlerine olan duygusal yak\u0131nl\u0131k, sadakat ve sevgi ba\u011f\u0131d\u0131r. \u0130li\u015fkiler y\u00fcz y\u00fczedir, samimidir ve s\u00fcreklilik kazan\u0131r. Buna kar\u015f\u0131l\u0131k toplumda istismarc\u0131lar ve ki\u015fisel \u00e7\u0131karlar \u00f6n plana \u00e7\u0131kmaktad\u0131r. \u00c7a\u011fda\u015f sosyologlarca cemaat (community); “k\u00fc\u00e7\u00fck ve b\u00fcy\u00fck herhangi bir grubun \u00fcyelerinin, ayr\u0131 ayr\u0131 menfaatleri de\u011fil de, ortak hayat\u0131n temel \u015fartlar\u0131n\u0131 payla\u015facak bi\u00e7imde, \u015fahsiyetlerinin b\u00fct\u00fcn\u00fc ile kat\u0131larak bir arada ya\u015fad\u0131klar\u0131 grup”<\/em><\/strong> olarak tan\u0131mlan\u0131r. Bu tan\u0131m incelendi\u011finde, cemaatin, iki temel \u00f6zelli\u011fi g\u00f6ze \u00e7arpmaktad\u0131r: ortak bir hayat\u0131n b\u00fct\u00fcn \u015fartlar\u0131n\u0131 bir arada ya\u015fama zorunlulu\u011fu (mek\u00e2n \u015fart\u0131) ve ortak hayat tarz\u0131ndan beraberlik (cemaat duygusu) \u00f6ne \u00e7\u0131kmaktad\u0131r. G\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131nda cemaat \u00f6zelli\u011fi g\u00f6steren yerle\u015fim merkezlerinin say\u0131s\u0131 h\u0131zla artmaktad\u0131r. Ancak cemaatin yerini, dini, siyasi, ekonomik ve sosyal irtibat ve intibaklar almaktad\u0131r. <\/span><\/p>\n

\u00d6rne\u011fin b\u00fcy\u00fck bir \u015fehirde ve \u00fclkenin farkl\u0131 y\u00f6relerinde ya\u015fad\u0131klar\u0131 halde, b\u00fct\u00fcn ilgileri ve ili\u015fkileri belirli bir gruba ait olan kimseler de klasik anlamda cemaat \u00fcyelerinin \u00f6zelliklerine sahip bulunmaktad\u0131r. “Cemiyet i\u00e7inde cemaat olu\u015fmas\u0131”<\/em><\/strong> \u015feklinde geli\u015fen bu olgu “cemaatle\u015fme” olarak tan\u0131mlan\u0131r. Bir ba\u015fka ifade ile cemaatle\u015fme, “herhangi \u00f6nemli sebepten dolay\u0131, gitgide daha s\u0131k\u0131 bir temastan ve birlikte bulunmaktan do\u011fan \u00e7ok y\u00f6nl\u00fc dayan\u0131\u015fma ve yard\u0131mla\u015fma topluluklar\u0131d\u0131r.”<\/em><\/strong> Cemaatle\u015fmenin cemaatten fark\u0131, \u00fcyelerinin iradelerine yer vermesi, onlar\u0131n r\u0131zas\u0131 ile cemaatle\u015fmenin ortaya \u00e7\u0131km\u0131\u015f olmas\u0131d\u0131r. Cemaat \u00fcyesi i\u00e7in b\u00f6yle bir irade s\u00f6z konusu de\u011fildir, i\u00e7inde oldu\u011fu ve b\u00fcy\u00fcd\u00fc\u011f\u00fc topluluk onun i\u00e7in bir zorunluluktur. Cemaatle\u015fme olgusunda ise, herhangi bir \u00fcye, diledi\u011fi zaman cemaatten ayr\u0131labilme imk\u00e2n\u0131na sahip durumdad\u0131r.<\/span><\/p>\n

\u0130lmi ve \u0130slami Adil bir D\u00fczen ka\u00e7\u0131n\u0131lmazd\u0131r!<\/span><\/strong><\/p>\n

\u0130mtihan i\u00e7in yarat\u0131lan insanlar f\u0131tratlar\u0131 sebebiyle grupla\u015fmaya ve birbirleri ile tan\u0131\u015fmaya m\u00fcsait durumdad\u0131r. Sald\u0131r\u0131 ve sava\u015flar\u0131n fikirler ve ideolojiler \u00fczerinden \u00e7\u0131kt\u0131\u011f\u0131 kanaati yanl\u0131\u015ft\u0131r. Oysa Mekke’de iki kabile vard\u0131. <\/span>Emeviler <\/span><\/strong>\u015fiddetleri ile tan\u0131nan bir kabile, <\/span>Ha\u015fimiler <\/span><\/strong>ise adaletleri ile tan\u0131nan bir kabile konumundayd\u0131. Halk Ha\u015fimileri daha \u00e7ok sever ama \u015ferlerinden korkup sak\u0131nd\u0131klar\u0131ndan Emevilerin yan\u0131nda yer al\u0131rd\u0131. B\u00f6ylece bir denge tutmu\u015flard\u0131. Kur’an nazil olmaya ba\u015flay\u0131nca kabileler Hazreti Muhammed Aleyhissel\u00e2ma kar\u015f\u0131 birle\u015fmi\u015f ve birlikte sald\u0131rmaya ba\u015flam\u0131\u015ft\u0131.<\/span><\/p>\n

Bu sald\u0131r\u0131lar\u0131n inand\u0131klar\u0131 dinden veya k\u00fclt\u00fcrel de\u011ferlerden ileri geldi\u011fini sananlar aldanmaktayd\u0131. Emeviler Emevi olduklar\u0131 ve bir Ha\u015fimiye tabi olmay\u0131 zillet sayd\u0131klar\u0131 i\u00e7in sald\u0131rm\u0131\u015flard\u0131. Ha\u015fimiler ise: “Hz. Muhammed nas\u0131l olsa yenilecek, onun yan\u0131nda olursak t\u00fcm Araplar\u0131 bize d\u00fc\u015fman ederiz, mahvolur gideriz”<\/em><\/strong> diye Hz. Peygambere kar\u015f\u0131 olmu\u015flard\u0131. Hazreti Muhammed’in (SAV) yaln\u0131z ve yard\u0131ms\u0131z kalmas\u0131 i\u00e7in Emeviler ile Ha\u015fimiler birle\u015fmek zorunda kalm\u0131\u015ft\u0131. \u0130sl\u00e2miyet galip gelip \u0130ran’\u0131 ve Kuzey Afrika’y\u0131 fethedince yeniden Emevi-Ha\u015fimi \u00e7at\u0131\u015fmas\u0131 ba\u015flam\u0131\u015f, b\u00f6ylece M\u00fcsl\u00fcmanlar aras\u0131nda ayr\u0131l\u0131k ve d\u00fc\u015fmanl\u0131k tohumlar\u0131 sa\u00e7\u0131lm\u0131\u015ft\u0131. <\/span><\/p>\n

Her \u00fclkede farkl\u0131 \u00e7\u0131kar gruplar\u0131n\u0131n ve sosyal yap\u0131lar\u0131n bulunmas\u0131 do\u011fald\u0131. Emevilerin yan\u0131nda olunca, di\u011fer taraf da kendi varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmek i\u00e7in \u00f6b\u00fcr tarafta yer alm\u0131\u015ft\u0131. T\u00fcrkiye’deki CHP-DP \u00e7at\u0131\u015fma gelene\u011fi de b\u00f6yle ba\u015flam\u0131\u015ft\u0131. Halk kendi aralar\u0131nda kutupla\u015fm\u0131\u015f, biri bir taraf olunca \u00f6b\u00fcr\u00fc di\u011fer tarafa kaym\u0131\u015ft\u0131. Emevilerin zulm\u00fc insanlar\u0131 kar\u015f\u0131 tarafta toplam\u0131\u015f, \u0130ranl\u0131lar\u0131n deste\u011fi ile Abbasiler iktidar olmu\u015flard\u0131. \u0130ranl\u0131lar Alevi\/\u015eii olarak kalm\u0131\u015f, b\u00f6ylece kendi k\u00fclt\u00fcrlerini korumu\u015flard\u0131. Sonra T\u00fcrkler S\u00fcnni olmu\u015flar, b\u00f6ylece Pers\/\u0130ran k\u00fclt\u00fcr\u00fcne kar\u015f\u0131 milli ve manevi benliklerini garantiye alm\u0131\u015flard\u0131.<\/span><\/strong><\/p>\n

K\u0131saca tarih boyunca saf inanc\u0131 i\u00e7in sava\u015fanlar pek azd\u0131. \u0130nsanlar kendi ideolojisi i\u00e7in inan\u00e7lar\u0131 ara\u00e7 olarak kullanm\u0131\u015flard\u0131. Bunun elbette istisnalar\u0131 vard\u0131r, o istisnalar da peygamberlerdir ve peygamberlere uyan ilk topluluklard\u0131r. Kur’an’dan sonra peygamber gelmeyecektir ama bu \u015fekilde inanan kimseler \u00e7\u0131kacakt\u0131r. \u0130\u015fte <\/span>Bedi\u00fczzaman <\/span><\/strong>b\u00f6yle bir \u015fahsiyet konumundad\u0131r. Rahmetli <\/span>Necmettin Erbakan <\/span><\/strong>da siyasi cihad\u0131na sadece inanc\u0131 ve insani ama\u00e7lar\u0131 sebebiyle ba\u015flam\u0131\u015ft\u0131. \u0130nanc\u0131 d\u0131\u015f\u0131nda bir gayesi olsayd\u0131 kendisi mason olur ve en y\u00fcksek seviyelerde yer al\u0131rd\u0131, ba\u015fbakan ve cumhurba\u015fkan\u0131 yap\u0131l\u0131rd\u0131. <\/span>F. G\u00fclen<\/span><\/strong>, Risaleleri, kendi cemaatini galip getirmek i\u00e7in kullanm\u0131\u015ft\u0131r. <\/span>Recep T. Erdo\u011fan<\/span><\/strong> da b\u00f6yle yapm\u0131\u015f, Mill\u00ee G\u00f6r\u00fc\u015f hareketinden d\u00fcnyevi ihtiraslar\u0131 i\u00e7in ayr\u0131lm\u0131\u015ft\u0131r. M\u00fcsl\u00fcmanlar\u0131n bug\u00fcnk\u00fc \u00e7at\u0131\u015fmalar\u0131 genellikle saf \u0130slamiyet u\u011fruna de\u011fil, kendi gruplar\u0131n\u0131 h\u00e2kim k\u0131lmak ama\u00e7l\u0131d\u0131r. Bu kap\u0131\u015fmalar\u0131n \u0130sl\u00e2m’a zararl\u0131 olaca\u011f\u0131 san\u0131lmas\u0131n, bu sayede her iki taraf da \u0130slami \u015fuurun yayg\u0131nla\u015fmas\u0131na ve toplumun \u0130slamla\u015fmas\u0131na katk\u0131da bulunmaktad\u0131r. <\/span><\/p>\n

Kur’an bize ayr\u0131l\u0131\u011fa d\u00fc\u015fmememiz i\u00e7in kurallar ve kurumlar ortaya koymaktad\u0131r. “Adil D\u00fczen’e G\u00f6re \u0130nsanl\u0131k Anayasas\u0131” bunun esaslar\u0131n\u0131 \u015f\u00f6yle s\u0131ralamaktad\u0131r: <\/span><\/strong><\/p>\n

1- Dinde zorlama olmayacakt\u0131r.<\/span><\/strong> “Din” yaln\u0131z “inan\u00e7” de\u011fil, ayn\u0131 zamanda “D\u00dcZEN” esaslar\u0131d\u0131r. Kar\u015f\u0131 tarafa zorlama yapmad\u0131\u011f\u0131n\u0131z takdirde inan\u00e7 u\u011frunda \u00e7at\u0131\u015fma olmayacakt\u0131r. Allah’\u0131n indindeki din\/d\u00fczen \u00e2dildir, Din \u00e7at\u0131\u015fma de\u011fil bar\u0131\u015fma arac\u0131d\u0131r. <\/span><\/p>\n

2- Aram\u0131zda \u00e7\u0131kan nizalar\u0131n \u00e7\u00f6z\u00fcm\u00fc hakemlere b\u0131rak\u0131lacakt\u0131r.<\/span><\/strong> Hakemlerin kararlar\u0131na uyuldu\u011funda \u00e7at\u0131\u015fma olmayacakt\u0131r. Hakemlik usul\u00fcn\u00fc benimsemeyen topluluklar bar\u0131\u015f ve dinine\/d\u00fczenine uymam\u0131\u015f say\u0131lacakt\u0131r. <\/span><\/p>\n

3- Merkezi y\u00f6netimle yerinden y\u00f6netim dengesi kurulacakt\u0131r. <\/span><\/strong><\/p>\n

4- Ekseriyet demokrasisi kalkmal\u0131, Adil d\u00fczen demokrasisi uygulanmal\u0131d\u0131r.[1]<\/span><\/strong><\/span><\/p>\n

Siyonistlerin K\u00fcrtlerle alakadarl\u0131\u011f\u0131 ve PKK’n\u0131n \u0130srail hayranl\u0131\u011f\u0131!<\/span><\/strong><\/p>\n

Siyonizm’i ele\u015ftiren insaf ve itidal sahibi <\/span>Musevi \u00e7evreler<\/span><\/strong>, \u0130srail’in zul\u00fcmlerinin Yahudilere kar\u015f\u0131 ka\u00e7\u0131n\u0131lmaz bir tepki ve nefret do\u011furmas\u0131ndan endi\u015felenmektedir. T\u00fcm d\u00fcnyadaki Yahudileri Siyonizm’le ba\u011flar\u0131n\u0131 koparmak i\u00e7in cesaretlendirmek, Musevili\u011fin \u0130srail’ce temsil edilemeyece\u011fini t\u00fcm insanl\u0131\u011fa g\u00f6stermek ve t\u00fcm \u00fclkeler ve milletlerle iyi ili\u015fkiler geli\u015ftirmek i\u00e7in kendilerini mecbur hissetmektedir. (Central Rabbinical Council) <\/span>Anti-Siyonist eylemciler<\/span><\/strong>, Yahudilerin uzun vadeli \u00e7\u0131karlar\u0131n\u0131 korumak ve desteklemek amac\u0131yla hareket ektiklerini belirtmektedir. Pek \u00e7ok Haredi Siyonizm muhalifi, \u0130srail devletinin y\u00fcceltilmesini bir nevi putperestlik olarak g\u00f6rmektedir. Onlara g\u00f6re <\/span>Mesih<\/span><\/strong>“\u0130srail topraklar\u0131nda b\u00f6l\u00fcc\u00fc ve d\u00f6nek Siyonistlerce in\u015fa edilmi\u015f”<\/span><\/em><\/strong> t\u00fcm kurumlar\u0131 ve binalar\u0131 y\u0131k\u0131verecektir. <\/span>Bu dindar anti-Siyonistlere g\u00f6re \u0130srail devletinin mutlaka ortadan kalkmas\u0131 gerekir.[2]<\/span> Art\u0131k bir\u00e7ok Yahudi yazar “\u0130srail’e ba\u011fl\u0131l\u0131\u011f\u0131n, Musevili\u011fe sadakatin yerini ald\u0131\u011f\u0131”<\/em><\/strong> konusundaki \u00fcz\u00fcnt\u00fcs\u00fcn\u00fc a\u00e7\u0131k\u00e7a dile getirmi\u015ftir. Siyonist kesimlerin: “\u0130srail y\u00f6netimini desteklemezsen, siyasi kanaatin de\u011fil, Yahudili\u011fin sorgulanacakt\u0131r”<\/em><\/strong> kanaatlerini tenkit etmektedir. Bu y\u00fczden anti-Siyonist Yahudilerin Musevi toplumdan d\u0131\u015flanmalar\u0131 ve “kirli \u00e7ama\u015f\u0131rlar\u0131m\u0131z\u0131 herkesin i\u00e7inde y\u0131kamak”<\/em><\/strong> su\u00e7lamalar\u0131na maruz kalmalar\u0131 dikkat \u00e7ekicidir. Bunlar d\u00fcnyaya t\u00fcm Yahudilerin Siyonist olmad\u0131\u011f\u0131n\u0131, hepsinin \u0130srail devletiyle ve onun Yahudiler ad\u0131na ger\u00e7ekle\u015ftirdi\u011fi eylemler ile ili\u015fkileri bulunmad\u0131\u011f\u0131n\u0131 g\u00f6sterme gayretindedir. Bu \u00e7al\u0131\u015fman\u0131n \u00e7ekirde\u011fini olu\u015fturan din-siyaset ili\u015fkisi farkl\u0131 anti-Siyonist \u00e7evrelerin baz\u0131lar\u0131, Satmar gibi, siyasi \u00e7\u00f6z\u00fcmlerle hi\u00e7 ilgilenmemi\u015f, “American Council for Judaism”ya da Hasidik Lev Tahor grubu gibi \u00f6tekilerse belirli M\u00fcsl\u00fcman Siyonizm kar\u015f\u0131tlar\u0131yla ortak siyasi tutumlar geli\u015ftirmi\u015ftir. Bunun gibi <\/span>Neturei Karta<\/span><\/strong>’n\u0131n bir fraksiyonu Filistinlilerin a\u00e7maz\u0131n\u0131n insani boyutuna odaklanm\u0131\u015f vaziyettedir. <\/span><\/p>\n

G\u00fcn\u00fcm\u00fczde en co\u015fkulu Siyonistlerin bile s\u0131k s\u0131k dile getirdi\u011fi bu endi\u015fe hissi art\u0131k gizlenememektedir. \u00c7o\u011fu zaman g\u00fcvenli b\u00f6lge hatta nihai s\u0131\u011f\u0131nak \u00fclke sunulan \u0130srail, Yahudiler i\u00e7in genel olarak en istikrars\u0131z yerlerden biri haline gelmi\u015ftir. Gitgide daha fazla \u0130srailli kendisini “kanl\u0131 bir tuzak”ta kapana k\u0131s\u0131lm\u0131\u015f gibi hissetmektedir. G\u00f6r\u00fcn\u00fc\u015fe bak\u0131l\u0131rsa hisleri \u00fclkenin anti-Siyonist muhaliflerinin en ciddi \u00f6ng\u00f6r\u00fclerinin bir k\u0131sm\u0131n\u0131 do\u011frular niteliktedir. Siyonistlerin <\/span><\/strong>“\u0130srail devleti tabii bir gereklili\u011fin hatta ebedi bir ger\u00e7ekli\u011fin neticesidir ve birle\u015fmi\u015f Kud\u00fcs, \u0130srail’in ebedi ba\u015fkentidir”<\/span><\/em><\/strong> iddialar\u0131 \u00e7\u00f6k\u00fc\u015fe y\u00f6nelmi\u015ftir. Y\u0131llarca d\u00fc\u015fman\u0131n ku\u015fatmas\u0131na kar\u015f\u0131 direnen \u0130srail toplumu, kendi iradesindeki M\u00fcsl\u00fcman ve H\u0131ristiyan n\u00fcfusa kar\u015f\u0131 bu ba\u015far\u0131y\u0131 g\u00f6sterememi\u015ftir. Art\u0131k daha \u00e7ok say\u0131daki \u0130srailli Yahudi’nin Filistinlilerin kom\u015fu Arap devletlerine s\u0131n\u0131r d\u0131\u015f\u0131 edilmesini ve Bat\u0131 \u015eeria’n\u0131n resmen ilhak edilmesini tercih etti\u011fi s\u00f6ylemektedir. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, hem \u0130srail’deki hem de d\u00fcnyan\u0131n di\u011fer yerlerindeki \u00e7o\u011fu Yahudi i\u00e7in tiksindiricidir. Siyonistler \u0130srail devletini bu haliyle muhafaza etmek i\u00e7in Yahudi inanc\u0131 ve ahlak a\u00e7\u0131s\u0131ndan bile kabul g\u00f6rmeyecek \u00f6nlemlerin al\u0131nmas\u0131 gerekti\u011fini savunabilmektedir.<\/span><\/strong><\/p>\n

K\u00fcrt\u00e7\u00fclerle Siyonistlerin irtibat\u0131<\/span><\/strong><\/p>\n

“K\u00fcrt-\u0130srail ili\u015fkileri, \u0130srail devletinin kurulu\u015fundan bu yana vard\u0131r. K\u00fcrt sorunu ba\u011flam\u0131nda zaman zaman g\u00fcndeme getirilen “PKK \u0130srail’in g\u00fcd\u00fcm\u00fcndedir” iddialar\u0131 kas\u0131tl\u0131 olarak K\u00fcrt ve Yahudi d\u00fc\u015fmanlar\u0131 taraf\u0131ndan kullan\u0131lmaktad\u0131r. Ama\u00e7 ise; K\u00fcrtlere kar\u015f\u0131 yeni bir \u0130slami cephe a\u00e7mak ve \u0130srail’i bu ili\u015fkiden cayd\u0131rmakt\u0131r. Evet, \u0130srail’in T\u00fcrkiye ve \u0130ran ile ili\u015fkileri, K\u00fcrt-\u0130srail rab\u0131tas\u0131n\u0131 zaman zaman kesintiye u\u011fratsa da K\u00fcrt ve Yahudi halk\u0131n\u0131n sa\u011fduyulu kesimleri, bu olumsuz \u015fartlara ra\u011fmen bu rab\u0131tan\u0131n devaml\u0131l\u0131\u011f\u0131n\u0131 sa\u011flamaya \u00e7al\u0131\u015fmaktad\u0131r”<\/span><\/em><\/strong>diyen PKK yanda\u015f yazar\u0131 ve \u0130srail hayran\u0131 \u0130smet Siverekli[3] bu s\u00f6zleri ile PKK’n\u0131n ve di\u011fer b\u00f6l\u00fcc\u00fc K\u00fcrt\u00e7\u00fclerin Siyonizm’in ma\u015fas\u0131 olduklar\u0131n\u0131 a\u00e7\u0131\u011fa vurmaktad\u0131r. <\/span><\/strong><\/p>\n

K\u00fcrt-Yahudi \u0130li\u015fkileri<\/span><\/strong><\/p>\n

“Yahudi \u00dclkesi, 2. kez M.\u00d6 586’da Babil \u0130mparatoru <\/span>Nebukadnezar<\/span><\/strong>‘\u0131n sald\u0131r\u0131lar\u0131na maruz kalm\u0131\u015ft\u0131r. Bu sald\u0131r\u0131lar neticesinde \u00fclkeleri Judea Krall\u0131\u011f\u0131’n\u0131 kaybeden Yahudiler, bu kez de Babil ordusu taraf\u0131ndan s\u00fcrg\u00fcne g\u00f6nderilmi\u015f, bir\u00e7o\u011fu K\u00fcrdistan ve yak\u0131n b\u00f6lgelere s\u00fcr\u00fclen binlerce Yahudi, burada onlarca y\u0131l kalm\u0131\u015ft\u0131r. K\u00fcrdistan’da kalmay\u0131 tercih eden Hahamlar, K\u00fcrtlerin dini olan <\/span>Zerd\u00fc\u015ft <\/span><\/strong>inanc\u0131n\u0131n di\u011fer dinlere kar\u015f\u0131 ho\u015fg\u00f6r\u00fcl\u00fc \u00f6zelliklerinden yararlanarak, Yahudili\u011fi yaymaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Hahamlar\u0131n bu faaliyetleri yakla\u015f\u0131k be\u015f as\u0131r sonra meyvesini vermeye ba\u015flam\u0131\u015f, pek \u00e7ok K\u00fcrt Yahudili\u011fe kat\u0131lm\u0131\u015ft\u0131r.”[4] Bu olaydan sonra, K\u00fcrtlere yak\u0131nl\u0131k duyan Yahudilerin bir k\u0131sm\u0131 K\u00fcrdistan’da kal\u0131c\u0131 olmu\u015flard\u0131r. Tevrat’ta ad\u0131 ge\u00e7en Halah, Habor (Habur) ve Gozan Nehri (Botan ya da Garzan<\/strong> suyu olabilir), K\u00fcrdistan s\u0131n\u0131rlar\u0131 i\u00e7inde bulunmaktad\u0131r. Gozan (\u0130branice Guzana, Yunanca Gauzania) Dicle Nehri’nin kollar\u0131ndan biri olan Habur Nehri’nin kuzeyinde kalan b\u00f6lgeye eski \u00e7a\u011flarda vermi\u015f olan bir add\u0131r. Medlere ait olan bu b\u00f6lgeyi M.\u00d6 808’de Asurlular ele ge\u00e7irmi\u015flerdi. Medler K\u00fcrtlerin atalar\u0131 olduklar\u0131na g\u00f6re Med \u015fehirleri de yine K\u00fcrtlerin ya\u015fad\u0131klar\u0131 ya da en az\u0131ndan egemen olduklar\u0131 yerleri dile getirir. Asur \u00fclkesinin kuzeyde Medya ile kom\u015fu oldu\u011fu ve Asur Kral\u0131 I. Salmanasar (M.\u00d6 884-860) zaman\u0131nda Asur Devleti’nin s\u0131n\u0131rlar\u0131n\u0131n F\u0131rat’a dek uzan\u0131p baz\u0131 Med b\u00f6lgelerini de i\u00e7ine ald\u0131\u011f\u0131 hat\u0131rlanmal\u0131d\u0131r. Isaiah, 27:13’de muhtemelen bu b\u00f6lgeler anlat\u0131lmaktad\u0131r” <\/span>diyen K\u00fcrt\u00e7\u00fc yazar Yahudilerle K\u00fcrtlerin, \u0130srail’le PKK’n\u0131n “do\u011fal m\u00fcttefik” olduklar\u0131n\u0131 ispatlamaya u\u011fra\u015fmaktad\u0131r<\/span><\/strong>. <\/span><\/p>\n

“Yahudilerin, Zerd\u00fc\u015ftiler ile temasa ge\u00e7mesinden \u00f6nce \u015feytan konusundaki d\u00fc\u015f\u00fcnceleri \u00e7ok bulan\u0131kt\u0131. Fakat temastan sonra Yahudi d\u00fcnyas\u0131, \u015feytan ve cinlerle dolup ta\u015fm\u0131\u015ft\u0131r. Tevrat’ta Tanr\u0131 Yehova’n\u0131n y\u00fcz milyon melek yaratt\u0131\u011f\u0131 aktar\u0131l\u0131r. Bu meleklerin bir k\u0131sm\u0131, daha sonra insan k\u0131l\u0131\u011f\u0131na girip g\u00f6\u011f\u00fc terk eden \u015feytanlard\u0131r.[5] Zerd\u00fc\u015ftilikte, \u015eeytan kendili\u011finden varken, (Yani Tanr\u0131 iken) Yahudilikte ise onun Yahova taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131 anlat\u0131l\u0131r.” <\/span><\/em><\/strong><\/p>\n

(M.\u00d6.) 6. y\u00fczy\u0131lda K\u00fcrdistan’da kalmay\u0131 tercih eden Yahudiler, yakla\u015f\u0131k be\u015f y\u00fcz y\u0131l sonra Adiebene (Adiabenos) Krall\u0131\u011f\u0131’nda dinlerini yayma imk\u00e2n\u0131 buldular. Adiebene Krall\u0131\u011f\u0131, M.S 1. y\u00fczy\u0131lda G\u00fcney K\u00fcrdistan’da kuruldu. Adiabenos, Dicle Nehri’yle yine bu nehrin bir kolu olan B\u00fcy\u00fck Zap aras\u0131nda kalan b\u00f6lgeye eski \u00e7a\u011flarda verilmi\u015f olan bir add\u0131r.[6] K\u00fcrdistan’a dahil olan bu b\u00f6lge, g\u00fcn\u00fcm\u00fczde G\u00fcney K\u00fcrdistan s\u0131n\u0131rlar\u0131 i\u00e7inde yer almaktad\u0131r. Adiabenos’un miri \u0130zates idi ve ba\u015fkenti Erbil idi. Arbil, Irbil, Arbela gibi adlar\u0131 da olan Erbil, K\u00fcrdistanl\u0131 Yahudiler taraf\u0131ndan Arwil olarak telaffuz ediliyordu. 1950 y\u0131llar\u0131ndaki \u0130srail’e y\u00f6nelik b\u00fcy\u00fck kitlesel g\u00f6\u00e7e de\u011fin Erbil, K\u00fcrdistan’da Yahudi topluluklar\u0131n\u0131n s\u00fcrekli olarak bulunduklar\u0131 bir merkez durumundayd\u0131”<\/span>[7]<\/span> <\/span><\/span><\/em><\/strong>diyen \u0130smet Siverekli K\u00fcrtlerin tabii dinlerinin ZERD\u00dc\u015eT’l\u00fckten kaynakland\u0131\u011f\u0131n\u0131, Yahudilerin ve K\u00fcrtlerin \u015eeytan\u0131 tanr\u0131la\u015ft\u0131r\u0131p tap\u0131nd\u0131klar\u0131n\u0131 iddia ederek \u0130slamiyet’in K\u00fcrtleri k\u00f6lele\u015ftirip k\u0131s\u0131rla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 ve PKK \u00f6nderli\u011finde yeniden \u00f6zg\u00fcrl\u00fc\u011fe kavu\u015fmalar\u0131 i\u00e7in K\u00fcrtlerin M\u00fcsl\u00fcmanl\u0131\u011f\u0131 b\u0131rakmalar\u0131n\u0131n ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131n\u0131 vurgulamaya \u00e7al\u0131\u015fmaktad\u0131r. Zaten Abdullah \u00d6calan da kitaplar\u0131nda Marksist, Leninist ve Maoist \u00f6\u011fretileri esas alarak; Dinlerin halklar\u0131 yozla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 ve aile-nik\u00e2h ba\u011f\u0131n\u0131n ortadan kald\u0131r\u0131l\u0131p K\u00fcrt kad\u0131n\u0131n\u0131n orta mal\u0131 yap\u0131laca\u011f\u0131n\u0131 s\u00f6yleyip durmaktad\u0131r. Son zamanlarda deme\u00e7lerinde \u0130slamiyet’e yatk\u0131n ve Hz. Muhammed’e yak\u0131n gibi davranmas\u0131 tamamen istismar ama\u00e7l\u0131d\u0131r ve dindar K\u00fcrt halk\u0131m\u0131z\u0131 aldatma manevralar\u0131d\u0131r.<\/span><\/strong><\/p>\n

“K\u00fcrtler ile Yahudiler akrabad\u0131r” safsatas\u0131!<\/span><\/strong><\/p>\n

K\u00fcrtler ile Yahudilerin akraba olduklar\u0131 y\u00f6n\u00fcnde de \u00e7e\u015fitli iddialar bulunmaktad\u0131r. Bu iddialar\u0131n kayna\u011f\u0131n\u0131 genel olarak mitolojik veriler olu\u015ftururken, son zamanlarda baz\u0131 bilim adamlar\u0131 da tart\u0131\u015fmaya kat\u0131larak, olaya bilimsel a\u00e7\u0131klamalar getirmeye \u00e7al\u0131\u015fmaktad\u0131r. Bu y\u00f6nl\u00fc iddialar\u0131 savunan ara\u015ft\u0131rmac\u0131lardan biri olan Kevin Brook, ”The Genetic Bonds between Kurds and Jews” adl\u0131 \u00e7al\u0131\u015fmas\u0131nda K\u00fcrtler ile Yahudilerin genetik yap\u0131lar\u0131 \u00fczerine yap\u0131lan bilimsel ara\u015ft\u0131rmalar\u0131 aktarmaktad\u0131r. K\u00fcrt ve Yahudilerin genetik yap\u0131lar\u0131 \u00fczerine yap\u0131lan bilimsel ara\u015ft\u0131rmalardan hareket eden Brook, \u015fu bilgilere ula\u015fm\u0131\u015ft\u0131. “2001 y\u0131l\u0131nda \u0130srailli, Alman ve Hintli bilim adamlar\u0131, Ortado\u011fu halklar\u0131n genetik haritas\u0131n\u0131 \u00e7\u0131karmak i\u00e7in \u00e7e\u015fitli bilimsel ara\u015ft\u0131rmalar yapt\u0131lar. Bu \u00e7al\u0131\u015fmalar i\u00e7in, Yahudi ve M\u00fcsl\u00fcman K\u00fcrtler, Filistinli Araplar, Seferdi Yahudiler, E\u015fkenazi Yahudiler ve \u0130srail’in g\u00fcneyindeki Bedevilerden toplam 526 y kromozonu \u00f6rne\u011fi toplad\u0131lar. Daha sonra bunlara Rus, Beyaz Rus, Polon, Berberi, Portekiz, \u0130spanyol, Arap, Ermeni ve T\u00fcrk deneklerin de yer ald\u0131\u011f\u0131 12 halktan 1321 \u00f6rnek dahil ettiler. Ara\u015ft\u0131rma sonucunda Seferdi Yahudileriyle K\u00fcrtler aras\u0131nda babadan ge\u00e7en genetik akrabal\u0131k tespit edildi”[8] <\/span>diyen PKK yanda\u015f\u0131 ve \u00f6zellikle Erbakan ve Milli G\u00f6r\u00fc\u015f d\u00fc\u015fman\u0131 yazar bozuntusu; milli birlik ve dirli\u011fimizi bozmak ve M\u00fcsl\u00fcman K\u00fcrtleri T\u00fcrklerden koparmak i\u00e7in “Yahudilerle K\u00fcrtlerin ayn\u0131 soy k\u00f6k\u00fcnden geldikleri safsatas\u0131n\u0131 bilimsel bir ger\u00e7ek gibi sunacak kadar sap\u0131tmaktad\u0131r.<\/strong><\/span><\/p>\n

\u00a0<\/p>\n

\u0130srail’deki K\u00fc\u00e7\u00fck K\u00fcrdistan<\/span><\/strong><\/p>\n

K\u00fcrdistan’dan g\u00f6\u00e7 eden Yahudilerin \u0130srail’deki n\u00fcfusu 200 bin olarak tahmin ediliyordu.[9] \u0130srail’de ya\u015fayan K\u00fcrt ve K\u00fcrdistanl\u0131 Yahudiler taraf\u0131ndan kurulmu\u015f olan \u0130srail’deki K\u00fcrt Yahudileri Ulusal \u00d6rg\u00fct\u00fc’n\u00fcn (The National Organization of Kurdish Jews in \u0130srail<\/span><\/span>)<\/strong> ba\u015fkanl\u0131\u011f\u0131n\u0131 yapm\u0131\u015f olan Habib \u015eimon’nun 1973 y\u0131l\u0131nda yapm\u0131\u015f oldu\u011fu bir a\u00e7\u0131klamaya g\u00f6re, \u0130srail’de doksan bin K\u00fcrdistanl\u0131 Yahudi bulunuyordu. Gazeteci-yazar Pamela Kidron ise, 1988’de kaleme ald\u0131\u011f\u0131 bir makalesinde \u0130srail’de yakla\u015f\u0131k 150 bin K\u00fcrdistanl\u0131 Yahudi’nin varl\u0131\u011f\u0131ndan s\u00f6z ediyordu.[10] \u0130srail’deki K\u00fcrdistanl\u0131 toplumun varl\u0131\u011f\u0131 yakla\u015f\u0131k 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131na dayan\u0131yordu. \u0130srail devlet ar\u015fivlerinde, K\u00fcrdistan’dan \u0130srail’e ilk g\u00f6\u00e7\u00fcn tarihi 1821 y\u0131l\u0131 olarak g\u00f6steriliyordu.[11] \u0130srail’deki K\u00fcrdistanl\u0131 toplum, Filistin’deki Yahudi toplumu i\u00e7erisinde ilk etnik toplumu kal\u0131c\u0131la\u015ft\u0131ranlardan say\u0131l\u0131yordu.[12] I. D\u00fcnya Sava\u015f\u0131’ndan sonra K\u00fcrdistanl\u0131 Yahudiler, Do\u011fu K\u00fcrdistan’\u0131n Urmiye \u015fehrinden buraya geliyordu. Bunu yirmili y\u0131llardaki g\u00f6\u00e7 dalgas\u0131 izliyor,[13] 1929 y\u0131l\u0131nda Filistin’e K\u00fcrdistan’dan gelen yakla\u015f\u0131k iki bin kadar Yahudi kay\u0131tlara ge\u00e7iriliyordu.[14] \u0130srail G\u00f6\u00e7menler Dairesi kay\u0131tlar\u0131nda, K\u00fcrdistanl\u0131 Yahudi Cemaati’nin kurulu\u015fu 1931, T\u00fcrk-K\u00fcrt Cemaati’nin kurulu\u015fu ise 1936 olarak yer al\u0131yordu.[15] Son b\u00fcy\u00fck g\u00f6\u00e7 dalgas\u0131 ise, 1950\/51 y\u0131llar\u0131nda ve yukar\u0131da anlat\u0131lan \u015fartlarda meydana geliyordu.<\/span><\/p>\n

Zaten, haftal\u0131k haber dergisi Aksiyon’a<\/span><\/span> verdi\u011fi bir m\u00fclakatta ise, K\u00fcrt Sorunu ve \u0130srail’deki K\u00fcrt toplumu ile ilgili \u015funlar\u0131 aktarm\u0131\u015ft\u0131:<\/span><\/strong><\/p>\n

\u0130srail’deki K\u00fcrtler olarak, (K\u00fcrdistan’daki) K\u00fcrtlerin iyili\u011fini arzuluyor ve onlar\u0131n kaderiyle ilgileniyoruz. Onlara y\u00f6nelik katliam yap\u0131ld\u0131\u011f\u0131nda kendilerini onlar\u0131n yerine koyuyoruz. K\u00fcrtlerin bar\u0131\u015f i\u00e7inde sorunlar\u0131n\u0131 halletmelerini istiyoruz. Ve ac\u0131lar\u0131n\u0131n biran \u00f6nce sona ermesini diliyoruz. \u0130srail, K\u00fcrtlere bir\u00e7ok sebepten dolay\u0131 yard\u0131m ediyor. (ABD bu konuya b\u00fcy\u00fck oranda m\u00fcdahildi) Yahudiler ile K\u00fcrtler aras\u0131nda tarihe dayanan dostluktan dolay\u0131, \u0130srail Devleti’nin K\u00fcrtleri desteklemesini zorunlu g\u00f6r\u00fcyoruz. \u0130srail’in K\u00fcrtlere sahip \u00e7\u0131kt\u0131\u011f\u0131 bu s\u00fcre\u00e7te, ge\u00e7ici politikalar\u0131 a\u015fan b\u00fcy\u00fck ili\u015fkiler ve dostluklar kuruyoruz.[16]<\/span><\/em><\/strong><\/p>\n

K\u00fcrdistanl\u0131 Yahudilere dair dok\u00fcmanter bir film yapan gazeteci Mehmet Akta\u015f da \u0130srail’de ya\u015fayan K\u00fcrt toplumun, K\u00fcrdistan sorununa bak\u0131\u015f\u0131n\u0131 \u015f\u00f6yle \u00f6zetliyordu: ‘Onlar, K\u00fcrt sorununu kendi \u00f6z sorunlar\u0131ym\u0131\u015f gibi g\u00f6r\u00fcyor. K\u00fcrdistan’a at\u0131lan her bomban\u0131n kalplerinde patlad\u0131\u011f\u0131 hissediliyor. Yahudi K\u00fcrtler \u0130srail’in T.C ile girdi\u011fi ili\u015fkilere anlam veremiyor. Bu ili\u015fkileri protesto etmek i\u00e7in bir\u00e7ok g\u00f6steri organize ediliyor. \u0130srail’in K\u00fcrt sorununa daha fazla angaje olmas\u0131 i\u00e7in siyasi \u00e7al\u0131\u015fmalar y\u00fcr\u00fct\u00fcl\u00fcyor. \u0130sraillidirler, fakat birer K\u00fcrt gibi ya\u015f\u0131yorlar. Hepsinin kalbinde K\u00fcrt devleti yat\u0131yor. \u00d6calan’\u0131n \u0130srail’in eliyle T\u00fcrkiye’ye ka\u00e7\u0131r\u0131lmas\u0131n\u0131 utan\u00e7 olarak g\u00f6r\u00fcyorlar.’<\/em><\/strong><\/span><\/p>\n

Yahudilerin Barzan b\u00f6lgesinde mesleki e\u011fitim merkezleri bilinmekteydi. Bunlar\u0131n \u00e7o\u011fu dokuma sanat\u0131na y\u00f6nelikti. En \u00f6nemlisi Badiyal k\u00f6y\u00fcnde kurulu idi. Yahudiler buralardaki tezg\u00e2hlarda geleneksel K\u00fcrt k\u0131yafetleri dokuyup dikerlerdi. \u015eal \u015fapiklerin dokundu\u011fu tezg\u00e2hlar <\/span>”bir” <\/span><\/strong>olarak isimlendirilmi\u015fti. Barzaniler de bu dokuma tezg\u00e2hlar\u0131nda \u00e7al\u0131\u015fan Yahudileri “<\/span>B\u00eerker<\/span><\/strong>” diye adland\u0131r\u0131vermi\u015fti Barzanl\u0131lar, Yahudilerin deneyimlerinden ve zanaat i\u015flerinden yararlan\u0131r, <\/span>Samuel Barzani <\/span>gibi hahamlar Barzan’daki okullarda ders verirdi. Zamanla bu okullara Ortado\u011fu’nun farkl\u0131 \u00fclkelerinden gelen \u00f6\u011frenciler de girmi\u015fti. Barzanl\u0131 M\u00fcsl\u00fcmanlar, Yahudi k\u0131zlarla evlenmi\u015f. Barzaniler de, Yahudilerden k\u0131z alarak ili\u015fkilerini derinle\u015ftirmi\u015fti.[17]<\/span><\/p>\n

“B\u00f6lgede ya\u015fayan Yahudilerin Barzan ad\u0131 almas\u0131, Barzani ailesinin Yahudi k\u00f6kenli oldu\u011fu anlam\u0131na gelmemektedir. B\u00f6lgede ya\u015fayan baz\u0131 K\u00fcrdistanl\u0131 Yahudilerin Barzani ailesi ile kan ba\u011f\u0131n\u0131n bulunmas\u0131 da yine Barzanilerin Yahudi oldu\u011fu anlam\u0131na gelmez”<\/span><\/em><\/strong>diyen \u0130smet Siverekli bir yandan Yahudilerle K\u00fcrtlerin akrabal\u0131\u011f\u0131n\u0131 ispatlamaya \u00e7al\u0131\u015f\u0131rken, \u015fimdi de kalk\u0131p Barzanilerin Yahudilerle alakas\u0131n\u0131 ink\u00e2ra kalk\u0131\u015fmas\u0131, tam bir \u00e7eli\u015fkiyi yans\u0131tmaktayd\u0131. <\/span><\/strong><\/p>\n

1950’li y\u0131llar\u0131n sonunda Irak’ta meydana gelen siyasi geli\u015fmeler, \u0130srail ve \u0130ran devletlerini de yak\u0131nla\u015ft\u0131rm\u0131\u015ft\u0131. Bu d\u00f6nemde G\u00fcney K\u00fcrdistanl\u0131 siyasi olu\u015fumlar\u0131 destekleyen \u0130ran \u015eah\u0131, \u0130srail’den gelen siyasi, ekonomik ve askeri yard\u0131mlar i\u00e7in bir k\u00f6pr\u00fc olu\u015fturmaktayd\u0131. Bu ili\u015fkiler, 1950’de \u0130ran’\u0131n \u0130srail devletini tan\u0131mas\u0131 ile doru\u011fa \u00e7\u0131km\u0131\u015ft\u0131.[18] 1961’de G\u00fcney K\u00fcrdistan’da ba\u015flayan K\u00fcrt ayaklanmas\u0131n\u0131n ard\u0131ndan \u0130srail ve PDK aras\u0131nda filizlenen ili\u015fkilerin organizesi <\/span>Dr. Kamuran Ali Bedirxan <\/span><\/strong>taraf\u0131ndan yap\u0131lm\u0131\u015ft\u0131. Kamuran Ali Bedirxan, ate\u015fli bir K\u00fcrt milliyet\u00e7isi ve devrimci kimli\u011fi ile 19. y\u00fczy\u0131l\u0131n ortalar\u0131na kadar giden Kuzey K\u00fcrdistan’daki asil bir K\u00fcrt ailesinin soyundan gelen bir insand\u0131. Yetmi\u015findeki Bedirxan, 60’l\u0131 y\u0131llarda Barzan’nin Avrupa’daki s\u00f6zc\u00fcs\u00fc konumundayd\u0131. Paris’te Ecole Nationale des Orientales Vivantes’de (Daha \u00e7ok Langues O. olarak bilinir) K\u00fcrt\u00e7e dersler anlat\u0131rd\u0131 ve \u0130stihbarat i\u015flerinin uzman\u0131yd\u0131. Osmanl\u0131lar\u0131n I. D\u00fcnya Sava\u015f\u0131’nda yenilmelerinden hemen sonra, Britanyal\u0131 K\u00fcrt uzman\u0131 Major Edward W. C. Neol’in rehberi ve terc\u00fcman\u0131 olarak \u00e7al\u0131\u015ft\u0131. Kuzey K\u00fcrdistan’a Nisan 1919’da yapt\u0131\u011f\u0131 gezi T\u00fcrk otoritelerini k\u0131zd\u0131r\u0131nca, b\u00f6lgeyi terk etmek zorunda kalm\u0131\u015ft\u0131. T\u00fcrkler, Bedirxan’\u0131n K\u00fcrt ayaklanmas\u0131ndaki rol\u00fc nedeniyle g\u0131yab\u0131nda \u00f6l\u00fcm cezas\u0131na mahk\u00fbm edince \u00f6mr\u00fcn\u00fcn geri kalan\u0131n\u0131 Ortado\u011fu’da Avukat olarak \u00e7al\u0131\u015farak ya\u015fad\u0131. 1947’de Paris’e ta\u015f\u0131nan Bedirxan’\u0131n, Britanya’n\u0131n politik \u015fahsiyetleri ile iyi ili\u015fkileri vard\u0131. Bu ili\u015fkiler sayesinde, bir\u00e7ok Yahudi siyaset\u00e7iyi tan\u0131m\u0131\u015ft\u0131. 1940’l\u0131 y\u0131llardan beri ili\u015fkide oldu\u011fu Yahudiler, K\u00fcrt hareketi ile \u0130srail’i yak\u0131nla\u015ft\u0131racakt\u0131. Bu yak\u0131nla\u015fma ile birlikte Bedirxan, Barzani’nin temsilcili\u011fini \u00fcstlenerek K\u00fcrt taraf\u0131 ad\u0131na hareket etmeye ba\u015flam\u0131\u015ft\u0131. Taraflar aras\u0131nda ilk \u00f6nemli temas ise, 1964 y\u0131l\u0131nda ger\u00e7ekle\u015fti. O zamanlar savunma bakan yard\u0131mc\u0131s\u0131 olan <\/span>\u015eimon Peres, Dr. Kumran Ali Bedirxan <\/span><\/strong>ile gizlice bir g\u00f6r\u00fc\u015fme yapm\u0131\u015ft\u0131. Bedirxan, 1940’l\u0131 ve 50’li y\u0131llarda da \u0130sraillilerle g\u00f6r\u00fc\u015fm\u00fc\u015ft\u00fc ve dolay\u0131s\u0131yla diyalogun yeniden ba\u015flat\u0131lmas\u0131 i\u00e7in en uygun arac\u0131yd\u0131. Bedirxan, 1948’de \u0130srail d\u0131\u015fi\u015fleri bakanl\u0131\u011f\u0131 Ortado\u011fu i\u015fleri departman\u0131na sundu\u011fu bir raporda, K\u00fcrtlerin \u0130srail’in do\u011fal m\u00fcttefikleri oldu\u011funu vurgulam\u0131\u015f, \u0130srail Devleti’nden gelecek yard\u0131mlar\u0131n da, \u00f6zellikle K\u00fcrt hareketinin geli\u015fmesinde \u00f6nemli rol oynayaca\u011f\u0131n\u0131 hat\u0131rlatm\u0131\u015ft\u0131.[19]<\/span><\/p>\n

Peres ile Bedirxan aras\u0131ndaki g\u00f6r\u00fc\u015fmede K\u00fcrt sava\u015f\u00e7\u0131lardan bir grubun \u0130srail’de askeri e\u011fitim g\u00f6rmesi karar\u0131 al\u0131nm\u0131\u015ft\u0131. ‘Merved” (Hal\u0131) ad\u0131 verilen bu gizli operasyon A\u011fustos 1965’te ba\u015flam\u0131\u015f ve \u00fc\u00e7 ay kadar s\u00fcrm\u00fc\u015ft\u00fc. \u0130srail, \u00e7ok \u00f6nem verdi\u011fi K\u00fcrtlere dan\u0131\u015fmanl\u0131k yapmak ve onlar\u0131 e\u011fitmek \u00fczere b\u00f6lgeye en iyi istihbarat\u00e7\u0131lar\u0131ndan Tu\u011fgeneral Tsuri Saguy, Yarbay Haim Levakov ve Albay Arik Regev’i yollam\u0131\u015ft\u0131.[20]<\/span><\/strong><\/p>\n

Ayn\u0131 y\u0131l i\u00e7inde zaman\u0131n \u00fcst d\u00fczey \u0130srail g\u00f6revlilerinden David Kimche’nin yan\u0131nda gizli servis g\u00f6revlisi bir grup, gizlice Irak’a ge\u00e7erek K\u00fcrtlerle yeni ve daha kapsaml\u0131 bir g\u00f6r\u00fc\u015fme daha yap\u0131lm\u0131\u015ft\u0131.[21] Ertesi y\u0131l, \u0130srail kabinesinde yer alan ve eski bir Aliyah B (Mossad’\u0131n Yahudi g\u00f6\u00e7leri ile ilgili kolu) g\u00f6revlisi olan Aryeh (Lova) Eliav, kat\u0131r s\u0131rt\u0131nda yapt\u0131\u011f\u0131 maceral\u0131 bir yolculukla K\u00fcrt Pe\u015fmergelerinin kararg\u00e2h\u0131na varm\u0131\u015ft\u0131. Eliav, yan\u0131nda kapsaml\u0131 bir heyet ve yaral\u0131 sava\u015f\u00e7\u0131lar\u0131n tedavi edilmesi i\u00e7in \u00fc\u00e7 doktor ile \u00fc\u00e7 hem\u015fireden olu\u015fan bir seyyar hastane ta\u015f\u0131m\u0131\u015ft\u0131.[22] Eliav, burada K\u00fcrt hareketinin lideri <\/span>Mele Mustafa Barzani <\/span><\/strong>ile g\u00f6r\u00fc\u015fm\u00fc\u015f, hatta ona \u0130srail parlamentosunun (Knesset) yedinci \u00e7al\u0131\u015fma d\u00f6nemi an\u0131s\u0131na alt\u0131n bir madalya takm\u0131\u015ft\u0131. G\u00fcney K\u00fcrdistan da\u011flar\u0131nda yap\u0131lan g\u00f6r\u00fc\u015fme, ”\u0130srail’in, K\u00fcrt Devleti ve halk\u0131n\u0131n kalk\u0131nmas\u0131 i\u00e7in askeri, ekonomik ve teknik yard\u0131m verme iste\u011fi” etraf\u0131nda yo\u011funla\u015fm\u0131\u015ft\u0131. 1966 y\u0131l\u0131na girilirken K\u00fcrt sava\u015f\u00e7\u0131lar ve Irak ordusu aras\u0131nda b\u00fcy\u00fck \u00e7at\u0131\u015fmalar ba\u015flam\u0131\u015ft\u0131.[23]<\/span><\/p>\n

\u0130srail-K\u00fcrt i\u015fbirli\u011fi \u00e7er\u00e7evesinde K\u00fcrt hareketinin lideri <\/span><\/strong>Mele Mustafa Barzani<\/span><\/strong>, 1967 Eyl\u00fcl’\u00fcnde \u0130srail’e \u00e7a\u011fr\u0131ld\u0131. <\/span><\/strong>Mo\u015fe Dayan<\/span><\/strong>‘a hediye olarak bir K\u00fcrt han\u00e7eri getiren Barzani, \u0130srail Devleti’nde olduk\u00e7a s\u0131cak bir bi\u00e7imde a\u011f\u0131rland\u0131. Barzani’nin \u0130srail ziyareti, Ortado\u011fu’da b\u00fcy\u00fck yank\u0131lar uyand\u0131rd\u0131. Barzani, \u0130srail’e ikinci ziyaretini 1973 y\u0131l\u0131nda yapm\u0131\u015ft\u0131. Bu ziyaretinde de, ilkinde oldu\u011fu gibi, 1950 ortalar\u0131nda \u0130srail’e g\u00f6\u00e7 etmi\u015f (dostu ve \u00e7ocukluk arkada\u015f\u0131) <\/span><\/strong>K\u00fcrt Musevisi David Gabay<\/span><\/strong>‘\u0131n evinde kalm\u0131\u015ft\u0131.[24]<\/span><\/strong><\/p>\n

Ayn\u0131 d\u00f6nemlerde Avrupa’da Barzani ad\u0131na siyasi faaliyetlerde bulunan Suriye K\u00fcrtlerinden \u0130smet \u015eerif Vanl\u0131 da, 1964’te \u0130srail’i ziyaret etmi\u015fti. D\u0131\u015fi\u015fleri bakan yard\u0131mc\u0131s\u0131 \u015eimon Perez ve Ba\u015fbakan Levi Eshkol ile g\u00f6r\u00fc\u015fen Vanl\u0131, \u0130srail’in G\u00fcney K\u00fcrdistan kurtulu\u015f hareketine her t\u00fcrl\u00fc yard\u0131mda bulaca\u011f\u0131 y\u00f6nde s\u00f6z verdi\u011fini a\u00e7\u0131klam\u0131\u015ft\u0131. Bu arada \u0130srail’in sivil eylem programlar\u0131 h\u0131z kazanm\u0131\u015ft\u0131 ve Barzani daha s\u0131k\u00e7a Tahran’daki \u0130srailli askeri subaylara dan\u0131\u015fmaktayd\u0131. 1973 Arap-\u0130srail Sava\u015f\u0131 s\u0131ras\u0131nda, Irak’\u0131n Golan tepelerinde Suriye’ye yard\u0131m etmek \u00fczere kuvvet sevkiyat\u0131nda bulunmas\u0131n\u0131 \u00f6nlemek <\/em><\/strong>i\u00e7in K\u00fcrtlerin ikinci bir cephe a\u00e7malar\u0131 y\u00f6n\u00fcnde g\u00f6r\u00fc\u015fmeler yap\u0131lm\u0131\u015ft\u0131.[25] \u0130srail devletinin K\u00fcrtlere gizli deste\u011fi, 1980 y\u0131l\u0131nda d\u00f6nemin Ba\u015fbakan\u0131 <\/span>Menahem Begin <\/span><\/strong>taraf\u0131ndan resmen a\u00e7\u0131klanm\u0131\u015ft\u0131. Begin, o y\u0131llarda yapt\u0131\u011f\u0131 a\u00e7\u0131klamalarda K\u00fcrtlere sadece insani yard\u0131m yapmad\u0131klar\u0131n\u0131, bunun yan\u0131 s\u0131ra askeri dan\u0131\u015fmanlar ve silah g\u00f6nderdiklerini vurgulam\u0131\u015ft\u0131.[26] <\/span><\/p>\n

\u00d6calan Operasyonu<\/span>nda \u0130srail parma\u011f\u0131!<\/span><\/strong><\/p>\n

Bu operasyonda MOSSAD ba\u015frollerden birini oynam\u0131\u015ft\u0131. Hatta kimi i\u015faretler operasyonun b\u00fcy\u00fck oranda \u0130srail prod\u00fcksiyonu olaca\u011f\u0131n\u0131 hat\u0131rlatmaktayd\u0131. Esasen \u0130srail, bu operasyonda i\u015fbirli\u011fi teklifine kar\u015f\u0131 da duramazd\u0131. \u00c7\u00fcnk\u00fc \u0130srail, PKK nedeniyle T\u00fcrkiye ve ABD ile \u00e7eli\u015fkiye d\u00fc\u015fmekten ka\u00e7\u0131nmaktayd\u0131. B\u00f6ylece \u0130srail’in ismi \u00d6calan Operasyonu ile an\u0131lmaya ba\u015flanm\u0131\u015ft\u0131. Ayr\u0131ca PKK ittifak\u0131, \u0130srail’in d\u00fc\u015fman\u0131 Suriye’yi g\u00fc\u00e7lendiren bir etken say\u0131lmaktayd\u0131. \u0130srail, Suriye’nin elindeki bu kozu da \u00e7ekip alacakt\u0131. <\/span><\/strong>Keza K\u00fcrt cephesi susarsa, T\u00fcrk generallerin eli de \u00fclkedeki \u0130slamc\u0131lara kar\u015f\u0131 g\u00fc\u00e7lenmi\u015f olacakt\u0131<\/span><\/strong>. Bu arada K\u00fcrtler de, \u0130srail’in T.C \u00fczerindeki n\u00fcfuzunun fark\u0131ndayd\u0131. Olaylar\u0131n \u00fczerindeki sis perdesinin da\u011f\u0131lmas\u0131ndan sonra so\u011fukkanl\u0131 davranan taraflar aras\u0131nda ilk ili\u015fkiler de kurulacakt\u0131. \u0130srail, <\/span><\/strong>“\u00d6calan yakaland\u0131, ama \u015fimdi daha \u00f6nce ondan yana olmayan K\u00fcrtleri bile ona taraf k\u0131ld\u0131’ ve etkinli\u011fini art\u0131rd\u0131”<\/span><\/em><\/strong> diyerek T\u00fcrkiye’nin aldat\u0131ld\u0131\u011f\u0131n\u0131 ve K\u00fcrt hareketinin ivme kazand\u0131raca\u011f\u0131n\u0131 vurgulayacakt\u0131. Ve zaten \u00d6calan’\u0131n \u0130mral\u0131’da da g\u00fcc\u00fcnden hi\u00e7 bir \u015fey kaybetmedi\u011fi ortaya \u00e7\u0131km\u0131\u015ft\u0131[27] <\/span><\/strong>diyen yazar hakl\u0131yd\u0131.<\/span><\/strong><\/p>\n

Sonu\u00e7: <\/span><\/strong><\/p>\n

Hem PKK hem de Barzani K\u00fcrdistan\u0131, \u0130srail denen Siyonist \u00e7eteyle irtibat ve ittifak halinde bulunmaktayd\u0131. Zaten ba\u011f\u0131ms\u0131z K\u00fcrdistan hayali b\u00fcy\u00fck \u0130srail projesinin bir par\u00e7as\u0131yd\u0131. AKP iktidar\u0131 ise, \u0130srail hayran\u0131 ve hizmetk\u00e2r\u0131 PKK’y\u0131 ve Barzani K\u00fcrdistan\u0131’n\u0131 do\u011frudan muhatap alarak, dolayl\u0131 olarak \u0130srail’e kolayl\u0131k sa\u011flamaktayd\u0131. BDP E\u015fba\u015fkan\u0131 Selahattin Demirta\u015f’\u0131n: “\u00c7\u00f6z\u00fcm s\u00fcreci bizim istedi\u011fimiz \u015fekilde y\u00fcr\u00fct\u00fclmez de t\u0131kan\u0131rsa, i\u015fte o zaman danan\u0131n kuyru\u011fu kopacak, ama bu sefer dana bizim elimizde kalacak!”<\/em> tehditleri; sadece G\u00fcneydo\u011fuyu de\u011fil b\u00fct\u00fcn Anadolu’yu kom\u00fcnist PKK denetimine alacak ve T\u00fcrkiye’yi \u0130srail’in ve Avrupa birli\u011finin eyaleti yapacak \u015eeytani haz\u0131rl\u0131klar\u0131n son a\u015famaya gelinip dayand\u0131\u011f\u0131n\u0131 ortaya koymaktayd\u0131. T\u00fcrkiye ya milli bir d\u00f6n\u00fc\u015f\u00fcmle dirilip \u015fahlanacak, veya da\u011f\u0131l\u0131p par\u00e7alanacakt\u0131.<\/span><\/strong><\/p>\n

\u00a0<\/p>\n

\n

[1]<\/a> \u00dcstat S\u00fcleyman Karag\u00fclle, Kur’an ve \u0130lim Seminerleri notlar\u0131ndan<\/span><\/p>\n

[2]<\/a> Yakov M Rabk\u0131n, Yahudilerin Siyonizm Kar\u015f\u0131tl\u0131\u011f\u0131, \u0130leti\u015fim yy. sh: 324<\/span><\/p>\n

[3]<\/a> \u0130smet Siverekli \/ Berlin, www.gelawej.org, www.kurdipedia.org<\/span><\/p>\n

[4]<\/a> K\u00fcrdistan’da Ezidilik Ger\u00e7e\u011fi ve Rol\u00fc, Lale\u015f Yay\u0131nlar\u0131, A\u011fustos 1998, s. 46<\/span><\/p>\n

[5]<\/a> Tevrat, Tekvin, 6:1.<\/span><\/p>\n

[6]<\/a> Meydan Laroussu, ‘Adiabenos’.<\/span><\/p>\n

[7]<\/a> Yona Sabar, age, s. 130.<\/span><\/p>\n

[8]<\/a> ”The Genetic Bonds between Kurds and Jews, ”http:\/\/www.barzan.com\/kevin_brook.htm;<\/a> Ayr\u0131ca bkz. Tamara Traubman, ”Study finds close genetic connection between Jews, Kurds.” Ha’aretz, 21 Kas\u0131m 2001.<\/span><\/p>\n

[9]<\/a> Dr. A. Medyal\u0131, age, s. 65.<\/span><\/p>\n

[10]<\/a> Pemela Kidron, age, 15 Ekim 1988.<\/span><\/p>\n

[11]<\/a> Sabar, ege, 1982, s. xxxi.<\/span><\/p>\n

[12]<\/a> Vanl\u0131, age, 1988, s. 34; Fichtel, age, 1949, s. 559.<\/span><\/p>\n

[13]<\/sup><\/sup><\/a> Sabar,age, 1968, s. 21.<\/span><\/p>\n

[14]<\/a> Blau, age, 1985, s. 126.<\/span><\/p>\n

[15]<\/a> Cohen, age, 1975, s. 59.<\/span><\/p>\n

[16]<\/sup><\/sup><\/a> Aksiyon Dergisi, Say\u0131. 291, 29 Aral\u0131k 2001.<\/span><\/p>\n

[17]<\/sup><\/sup><\/a> Jacob Mann, Text and Studies in Jeu. 45\/i History and Literature, vol I. London 1932.<\/span><\/p>\n

[18]<\/a> Jonathan C. Randal, ege, s.244<\/span><\/p>\n

[19]<\/a> Ian Black & Benny Morris. Israel’s Secret Wars, s. 65,148.<\/span><\/p>\n

[20]<\/a> Shmuel Segev, HaMeshulash Halrani, Tel Aviv, 1981, s. 214; Ian Black & Benny Morris, Israel’s Secret Wars, s. 184.<\/span><\/p>\n

[21]<\/a> Andrew & Leslie Cockburn, Dangerous Liaison, s. 105.<\/span><\/p>\n

[22]<\/a> Dan Raviv & Yossi Melman, Every Spy A Prince, s. 83.<\/span><\/p>\n

[23]<\/a> Edmond Gharib, The Kurdish Question In Iraq, s. 142.<\/span><\/p>\n

[24]<\/sup><\/sup><\/a>Fehmi Koru, Ter\u00f6r ve G\u00fcneydo\u011fu Sorunu, s. 110-111.<\/span><\/p>\n

[25]<\/a> Jonathan C. Randal, age, s. 256.<\/span><\/p>\n

[26]<\/a> E\u015fref G\u00fcnayd\u0131n, age, s. 73<\/span><\/p>\n

[27]<\/sup><\/sup><\/a> Alptekin Dursuno\u011flu, age, s. 180-181.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Bat\u0131l\u0131lar\u0131n ve yerli fig\u00fcranlar\u0131n\u0131n “K\u00fcrt Sorunu” diye \u00e7arp\u0131tt\u0131klar\u0131 ve T\u00fcrkiye’yi par\u00e7alamay\u0131 ama\u00e7lad\u0131klar\u0131 g\u00fcneydo\u011fu sorunlar\u0131na do\u011fru te\u015fhis koymadan, uygulanacak her tedavi sonu\u00e7suz kalacakt\u0131r. B\u00f6l\u00fcc\u00fc K\u00fcrt\u00e7\u00fclerin ve PKK’n\u0131n \u0131srarla g\u00fcndeme getirdikleri \u00d6zerklik Federalizm taleplerine gerek\u00e7e kazand\u0131ran en \u00f6nemli sebep Do\u011fu ve G\u00fcneydo\u011fumuzdaki Toprak A\u011fal\u0131\u011f\u0131 ve Feodal Yap\u0131d\u0131r. Erbakan Hoca’n\u0131n deyimiyle; “batakl\u0131\u011f\u0131 kurutmadan sivrisineklerden kurtulmak imk\u00e2ns\u0131zd\u0131r!”B\u00f6l\u00fcc\u00fc K\u00fcrtlere bahane […]<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":["post-3255","post","type-post","status-publish","format-standard","hentry","category-ozel-yazilar"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/3255","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=3255"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/3255\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=3255"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=3255"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=3255"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}