{"id":325,"date":"2019-06-27T08:22:59","date_gmt":"2019-06-27T08:22:59","guid":{"rendered":"https:\/\/tirki.komunar.net\/?p=325"},"modified":"2023-02-03T14:06:07","modified_gmt":"2023-02-03T14:06:07","slug":"gecmis-bugun-ve-gelecek-baglaminda-kurt-reya-heq-aleviler","status":"publish","type":"post","link":"https:\/\/tirki.komunar.net\/?p=325","title":{"rendered":"GE\u00c7M\u0130\u015e, BUG\u00dcN VE GELECEK BA\u011eLAMINDA K\u00dcRT R\u00caYA HEQ-ALEV\u0130LER"},"content":{"rendered":"

R\u00eaya Heq-Alevilik Ad\u0131 ve Kavram\u0131<\/span><\/span><\/strong><\/h3>\n
<\/div>\n
\u0130nan\u00e7lar k\u00fclt\u00fcr de\u011ferlerinin ay\u0131rt edici \u00f6zelliklerinin ba\u015f\u0131nda gelir. <\/span>Etnik olu\u015fumunda da din ve inan\u00e7 k\u00fclt\u00fcr\u00fc olduk\u00e7a yayg\u0131nd\u0131r. <\/span>Bu a\u00e7\u0131klama K\u00fcrt toplumunun inan\u00e7 de\u011ferlerinde olup, di\u011fer inan\u00e7larda bulunmayan olgular, onlar\u0131 farkl\u0131 k\u0131lan y\u00fcksek k\u00fclt\u00fcr de\u011ferleridir. <\/span>N\u00fcfus gibi \u00cazidilik toplumu, Yarsanilik ve R\u00eaya Heq-Alevilik ise kurulup in\u015fa edilen de\u011ferler \u00fczerine K\u00fcrdistan merkezlidir. <\/span>Bu inan\u00e7lara bak\u0131\u015f K\u00fcrt toplumunun ge\u00e7mi\u015fini tan\u0131yabilir, g\u00fcn\u00fcm\u00fczdeki sonuca varabilecek dayanaklar d\u00fc\u015f\u00fcnemez.<\/span><\/span><\/div>\n
Alevili\u011fi, \u00f6zelde K\u00fcrt Alevilerini inan\u00e7 k\u00fclt\u00fcrleriyle ele alaca\u011f\u0131m\u0131z de\u011ferlendirmeye bumize, kimilerine yeni gelece\u011fiz R\u00eaya Heq (Ra’a Heq) ad\u0131n\u0131n anlamlar\u0131n\u0131 \u00e7\u00f6zerek giri\u015f yapt\u0131\u011f\u0131m\u0131z yararl\u0131 olacakt\u0131r. <\/span>Alevili\u011fin en g\u00fczel kitaplar\u0131ndan biri “Yol bir, s\u00fcrek bin birdir” <\/span>ilkesidir. <\/span>Bu ilke, Alevili\u011fi Alevilik yapan temel ilkeleri kabul etmekle ge\u00e7irmekle, her insan\u0131n kendi \u00f6zg\u00fcn k\u00fclt\u00fcr de\u011ferlerini koruyarak Alevili\u011fi ya\u015famas\u0131 anlam\u0131 da gelir. <\/span>Alevili\u011fin bu demokratik \u00f6zelli\u011finden hareketle her Alevi toplumu kendini kendi dilinde adland\u0131rm\u0131\u015f, kendi inan\u00e7 kimli\u011fine “Benim s\u00fcre\u011fim” <\/span>demi\u015ftir. <\/span>Zaten Alevilik halk\u0131n\u0131n kendi etnik gruplar\u0131n\u0131 ve s\u00fcrelerini dile getirmesini bir bak\u0131ma zorunlu k\u0131lm\u0131\u015ft\u0131r. “<\/span>Asl\u0131n\u0131 inkar eden haramzadedir” <\/span>ilkesi bunu ifade eder.<\/span><\/span><\/div>\n
R\u00eaya Heq veya Ra’a Heq kavram\u0131, t\u00fcm Alevilerin bulu\u015ftu\u011fu ve bir araya geldi\u011fi ortak en b\u00fcy\u00fck kutsal ilah olan “Heq’\u0131n Yolunda Olanlar” <\/span>demek. <\/span>Bu tabirle olduk\u00e7a geni\u015f kapsaml\u0131 olup inanc\u0131n \u00f6z\u00fcne yak\u0131n durmaktad\u0131r. <\/span>Hemen t\u00fcm inan\u00e7larda isim b\u00f6yle olu\u015furtur. <\/span>Tanr\u0131ya adl\u0131 Yahudi Yahova, H\u0131ristiyan ise \u0130sa Mesih’in ge\u00e7mesini olan Hristos’a inanmak demektir. <\/span>\u0130slam, inan\u0131lan Allah’a teslim olmay\u0131 ifade eder. <\/span>Zerd\u00fc\u015fti Zerd\u00fc\u015ft\u00fcn, Manici Mani peygamberin, Budist Buda\u015f\u0131n yolunda giden demektir. <\/span>G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi t\u00fcm inan\u00e7lar kendisine inan\u0131lan b\u00fcy\u00fck kutsallar\u0131n isimleriyle nitelendirilmi\u015ftir. <\/span>\u0130nan\u00e7larda kavramlar ruhtur ve \u00e7ok \u00f6nemlidir. <\/span>Bedenin ruhla en iyi kullan\u0131m d\u00fc\u015f\u00fcnceleri inan\u00e7lar oldu\u011funa inanmak, bir hakikate parmak basmakt\u0131r. <\/span>Dolay\u0131s\u0131yla ad ve kavramlar geli\u015fig\u00fczel kullanmak inan\u00e7lar\u0131 k\u00f6klerinden kopart\u0131r ve kurutur.<\/span><\/span><\/div>\n
Bug\u00fcn yayg\u0131nca kullan\u0131lan Alevi ad\u0131n\u0131n ge\u00e7mi\u015fi fazla eski de\u011fildir. <\/span>Ara\u015ft\u0131rmac\u0131 Erdo\u011fan Ayd\u0131n’\u0131 bu tan\u0131mlaman\u0131n 19. y\u00fczy\u0131ldan itibaren s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fc belirtiyor. <\/span>Alevilik-Bekta\u015filik ara\u015ft\u0131rmalar\u0131nda T\u00fcrk milliyet\u00e7iliklerinin y\u00f6nlendirildi\u011fi, K\u00fcrtlerin Alevili\u011fin olu\u015fumundaki rollerini \u00f6nce k\u00fc\u00e7\u00fcmsedi\u011fini, ancak daha sonra hakikati dile getirdi\u011fini itiraf eden Irene Melikoff da, Alevi ad\u0131n\u0131n T\u00fcrkiye’de son d\u00f6nemlerde eski Osmanl\u0131larca te\u015fhir ama\u00e7l\u0131 kullan\u0131lan K\u0131z\u0131lba\u015f yerine kullan\u0131lmaya ba\u015fland\u0131\u011f\u0131n\u0131 anlat\u0131yor. <\/span>Alevi kavram\u0131n\u0131n yeni kavray\u0131\u015f\u0131n\u0131n bir ba\u015fka g\u00f6stergesi de, K\u00fcrt R\u00eaya Heq inanc\u0131n\u0131 payla\u015fanlar\u0131n tarzlar\u0131 olarak nitelendirilmelerinde g\u00f6r\u00fcl\u00fcyor. <\/span>Televizyonun hen\u00fcz yayg\u0131n olmad\u0131\u011f\u0131 seksenlerin sonlar\u0131na kadar K\u00fcrdistan’\u0131n Alevi k\u00f6ylerinde, “Siz Alevi misiniz”? <\/span>sorusuna muhatap olan ya\u015fl\u0131lar\u0131n, “O da nedir”? <\/span>dedikleri biliniyor. <\/span>Ayn\u0131 insanlar, “Peki, inanc\u0131n\u0131z nedir”? <\/span>soruya, sorgulamas\u0131z “Biz R\u00eaya Heqiyiz” <\/span>cevap vermi\u015flerdir.<\/span><\/span><\/div>\n
Alevi ad\u0131 hakk\u0131nda en yayg\u0131n yorum, “Hz. <\/span>Ali taraftarl\u0131\u011f\u0131” <\/span>mesaj\u0131n geldi\u011fi y\u00f6ndendir. <\/span>Arap\u00e7ada taraftar “\u015fia” <\/span>demek. <\/span>Hangi dilde Alevi yar\u0131\u015fmas\u0131 “taraftar” <\/span>almaya geldik. <\/span>Dolay\u0131s\u0131yla bu ba\u011f \u00fczerinden yorum geli\u015ftirme biraz zorlama olur. <\/span>Alevi kavram\u0131n\u0131n etimolojik k\u00f6kenine ili\u015fkin de\u011ferlendirmesinde, Faik Bulut, eski Zerd\u00fc\u015ft-Mazda a\u011fz\u0131ndaki ate\u015fin bir ad\u0131n\u0131n da “arr” <\/span>Arrawi (ate\u015fperest) seanslar\u0131n\u0131 izleyebilece\u011fini, Hz. <\/span>Ali’yle dada\u015ft\u0131rma d\u00f6neminde “Alevi’ye ba\u011flay\u0131p d\u00f6n\u00fc\u015ft\u00fcr\u00fcp d\u00f6n\u00fc\u015ft\u00fcrmedi\u011fi reddinin ise yeterince irdelendi\u011fini belirtiyor. <\/span>Buluta g\u00f6re, eski S\u00fcmer metinlerinde ge\u00e7en “Al” <\/span>kelime “ate ruhu\u015f” <\/span>demek. <\/span>Araplarda “ate\u015f ruhunu benimseyenler” <\/span>\u00dcr\u00fcnler ate\u015fe tapanlara “Alaui-Alavi” <\/span>denilmektedir. <\/span>Bu da T\u00fcrkler aras\u0131nda “Al+c\u0131” <\/span>veya “Al+avc\u0131” <\/span>\u015feklinde dile getirilip Alevi-Alevi bi\u00e7imine d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilir. <\/span>Ayn\u0131 \u015fekilde eski Fars\u00e7a ve K\u00fcrt\u00e7ede ate\u015fin alevine “Alaw” <\/span>denilir. <\/span>Alevili\u011fin de Alaw’dan gelmi\u015f olmas\u0131 m\u00fcmk\u00fcnd\u00fcr. <\/span>Zerd\u00fc\u015fti gelenek i\u00e7inde kendine has bir inan\u00e7 olmay\u0131 ba\u015farm\u0131\u015f Alevili\u011fin, d\u0131\u015far\u0131dan bir tabirlema \u200b\u200bolarak, ate\u015fe tapanlar <\/span>Alevi, “Alevi” <\/span>Kavram\u0131ndan t\u00fcretilmesi olas\u0131l\u0131\u011f\u0131, “Ali taraftar\u0131” <\/span>Yorumdan daha kapsaml\u0131d\u0131r ve daha k\u00fclt\u00fcrel durmaktad\u0131r. “<\/span>Ali taraftar\u0131” <\/span>Yorumdan daha kapsaml\u0131d\u0131r ve daha k\u00fclt\u00fcrel durmaktad\u0131r. “<\/span>Ali taraftar\u0131” <\/span>Yorumdan daha kapsaml\u0131d\u0131r ve daha k\u00fclt\u00fcrel durmaktad\u0131r.<\/span><\/span><\/div>\n
Alevili\u011fi Hz. <\/span>Ali taraftarl\u0131\u011f\u0131 olarak anlamland\u0131rmak, \u0130ran merkezli bir ideolojik alg\u0131 i\u015fleyi\u015fini ve\u0131rlamaktad\u0131r. <\/span>\u00c7\u00fcnk\u00fc \u0130ran’da Alevi denildi\u011finde, direkt Hz. <\/span>Ali yanda\u015fl\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. <\/span>Alevili\u011fi \u015eiili\u011fin bir kolu yapma amac\u0131 b\u00f6yle bir yorumu yayg\u0131n hale getirmi\u015f olabilir. <\/span>Safevilerin Osmanl\u0131lara kar\u015f\u0131 Alevilerle uyumlu olmas\u0131 bunda rol oynam\u0131\u015f olmal\u0131d\u0131r. <\/span>S\u00fcnni ulemas\u0131 ve gidece\u011fi \u00f6nemli bir kesim de bu tan\u0131m\u0131 kabul eder. <\/span>\u0130slam Ansiklopedisi’nde Alevilik do\u011frudan Hz. <\/span>Ali ve soyu ile irtibatland\u0131r\u0131lmakta ve inanc\u0131n \u0130slam ile birlikte ortaya \u00e7\u0131kt\u0131\u011f\u0131 ileri s\u00fcr\u00fclmektedir. <\/span>Hz. <\/span>Ali ile irtibatland\u0131r\u0131lan Alevi kavram\u0131n\u0131n \u015eii \u00e7\u0131k\u0131\u015fl\u0131 ve S\u00fcnni \u0130slam destekli bir yorum ve \u00e7aba ile olu\u015fturuldu\u011fu belirtilebilir.<\/span><\/span><\/div>\n
K\u00fcrt halk tarihi i\u00e7inden s\u00fcz\u00fcl\u00fcp g\u00f6r\u00fcnen inan\u00e7lar\u0131n iktidarc\u0131 \u0130slam mant\u0131\u011f\u0131 ile adland\u0131r\u0131lmas\u0131 sadece Alevi ad\u0131n\u0131n “Ali yanda\u015fl\u0131\u011f\u0131?” <\/span>\u015feklinde ifade edilmesiyle s\u0131n\u0131rl\u0131 de\u011fildir. <\/span>Benzer bir mant\u0131k Yarsanlara Ali-\u0130lahiler denilmesinde, yine \u00cazidileri “Yezid taraftarlar\u0131” <\/span>gibi g\u00f6steren \u0130slamc\u0131 yorum ve de\u011ferlendirmelerde g\u00f6r\u00fcyoruz. <\/span>Bu yakla\u015f\u0131m K\u00fcrt-K\u00fcrdistan k\u00f6kenli bu \u00fc\u00e7 inan\u00e7ma ve \u0130slam ile s\u0131n\u0131rmede \u00f6rg\u00fct ve ama\u00e7l\u0131 bir giri\u015fim oldu\u011funu g\u00f6stermektedir. <\/span>Burada s\u00f6z konusu olan, sadece inan\u00e7lara isim bulmak de\u011fildir. <\/span>T\u00fcm mahsulleri ve de\u011ferleri elden ge\u00e7irip K\u00fcrt ve K\u00fcrdistanisini unutturma ve s\u00fcrecek bask\u0131lara me\u015fru zemin yaratma amac\u0131n\u0131n g\u00fcd\u00fcld\u00fc\u011f\u00fc de a\u00e7ar.<\/span><\/span><\/div>\n
G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, hangi mant\u0131kla kullan\u0131lm\u0131\u015f olursa olsun, Alevi kavram\u0131n\u0131n yeni oldu\u011fu hususu t\u00fcm ara\u015ft\u0131rmac\u0131lar\u0131n ortak kanaatidir. <\/span>\u0130sim-kimlik ili\u015fkisinde Alevi kavram\u0131n\u0131n yetersiz olmas\u0131 ve inan\u00e7larda nitelendirilmesinin en temel inan\u00e7 de\u011feriyle do\u011frudan ba\u011flant\u0131l\u0131 olanlara g\u00f6re, Alevi kay\u0131tlar\u0131ndan \u00f6nce i\u00e7erden ya d\u0131\u015far\u0131dan bu toplulu\u011fa ne ad verilmesini ara\u015ft\u0131rmak \u00e7ok daha \u00f6nemli olmaktad\u0131r. <\/span>D\u0131\u015far\u0131dan sakl\u0131 adlar hakk\u0131nda, ara\u015ft\u0131rmac\u0131 E. Ayd\u0131n, Aleviler ba\u015fta K\u0131z\u0131lba\u015fl\u0131k konsepti olmak \u00fczere tarikat (Hayderi, Kalenderi, Bekta\u015fi, Vefai, Babai, Hurufi vb.) veya boy (\u00c7epni, Tahtac\u0131, Zaza, Av\u015far vb.) veya yerel isimlerle ( Nusayrilik, Ehl-i Hak, Babekilik, H\u00fcrremilik, Ali-\u0130lahilik, Yaresanl\u0131k, Kakailik, vb) an\u0131lm\u0131\u015ft\u0131r. <\/span>Anadolu’nun egemen egemenleri olan Sel\u00e7uklular ve Osmanl\u0131lar\u0131n resmi dillerindeyse, Aleviler, “z\u0131nd\u0131k” <\/span>(m\u00fcnaf\u0131k, <\/span>Allahs\u0131z, ahirete inanmayan), “rafizi” <\/span>(b\u0131rakm\u0131\u015f, sapk\u0131n), “m\u00fclhid” <\/span>(dinsiz) gibi su\u00e7lay\u0131c\u0131 kavramlarla nitelenecek mi? <\/span>demektedir. <\/span>K\u0131z\u0131lba\u015fl\u0131\u011f\u0131n i\u00e7inde bu tan\u0131mlamalar Osmanl\u0131larca yayg\u0131nla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 ve te\u015fhir ama\u00e7l\u0131 kullan\u0131lan a\u00e7\u0131k. “<\/span>Tarikat” <\/span>Hedef belirlemeleri kabul edersek, ana inanc\u0131n ad\u0131n\u0131n ne oldu\u011fu sorusu g\u00fcndemle\u015fir. <\/span>Hi\u00e7bir inan\u00e7, etnik kimlikle adland\u0131r\u0131lmam\u0131\u015ft\u0131r. <\/span>Zaten bu pek m\u00fcmk\u00fcn de de\u011fildir. <\/span>Yerel adland\u0131rma s\u0131n\u0131fland\u0131rmas\u0131 kavramlar\u0131 daha kapsay\u0131c\u0131 olmas\u0131n. <\/span>Hi\u00e7bir inan\u00e7, etnik kimlikle adland\u0131r\u0131lmam\u0131\u015ft\u0131r. <\/span>Zaten bu pek m\u00fcmk\u00fcn de de\u011fildir. <\/span>Yerel adland\u0131rma s\u0131n\u0131fland\u0131rmas\u0131 kavramlar\u0131 daha kapsay\u0131c\u0131 olmas\u0131n. <\/span>Hi\u00e7bir inan\u00e7, etnik kimlikle adland\u0131r\u0131lmam\u0131\u015ft\u0131r. <\/span>Zaten bu pek m\u00fcmk\u00fcn de de\u011fildir. <\/span>Yerel adland\u0131rma s\u0131n\u0131fland\u0131rmas\u0131 kavramlar\u0131 daha kapsay\u0131c\u0131 olmas\u0131n.<\/span><\/span><\/div>\n
Bu yola belirlemelerden elde edilen bilgiler, bug\u00fcn Alevi inanc\u0131n K\u00fcrdistan, \u0130ran ve Irak’ta, daha genel \u00fclkelerdeki Zagroslar ve Mezopotamya’da Aryen k\u00fclt\u00fcr kodlar\u0131ndan Zerd\u00fc\u015ftl\u00fck kollar\u0131ndan ifade verdi\u011fini veya birden fazla kaynaktan beslenip, her inan\u00e7 ve dinde oldu\u011fu gibi zaman i\u00e7inde kendisini yenileyerek olu\u015ftu\u011fu belirtilebilir. <\/span>Hz. <\/span>\u0130brahim’in Samilerde tek tanr\u0131l\u0131 semavi gelene\u011finin ba\u015flang\u0131c\u0131nda oldu\u011fu gibi, Zerd\u00fc\u015ft’\u00fcn de Aryen dini d\u00fc\u015f\u00fcnce gelene\u011finde felsefe, ahlak ve din i\u00e7 i\u00e7eli\u011fini form\u00fcle ederek yeni bir yolunu bar\u0131nd\u0131r\u0131yor. <\/span>Zerd\u00fc\u015ftl\u00fckten sonra gelen t\u00fcm Aryenik inan\u00e7lar bu yolu kendi zamanlar\u0131na g\u00f6re yenileyip takip Bak\u0131m\u0131. <\/span>3. y\u00fczy\u0131ldaki Manicili\u011fin, 7. y\u00fczy\u0131ldaki Mazdekili\u011fin bu gelene\u011fini takip etti\u011fini a\u00e7\u0131klamaktad\u0131r. <\/span>Bununla birlikte R\u00eaya Heq-Alevilik, Yaresanilik ve \u00cazidilik Zerd\u00fc\u015ftl\u00fckt\u00fcr demiyoruz. <\/span>\u0130slam’\u0131n nas\u0131l \u0130brahim’in getirdi\u011fi din istekleri ama yine de \u0130brahimiyse, bu inan\u00e7larla Zerd\u00fc\u015ftl\u00fck aras\u0131nda da benzer bir ba\u011f\u0131 vard\u0131r. <\/span>Her \u00fc\u00e7 inanc\u0131n b\u00fcy\u00fck pirleri, \u00f6rne\u011fin Yaresanlarda 15. y\u00fczy\u0131lda Sultan Sahak’\u0131n yapt\u0131\u011f\u0131 gibi, zaman i\u00e7inde inan\u00e7lar\u0131na bi\u00e7im vermekten yeniden olu\u015fturmu\u015flar, yeniden ve yeniden diriltmi\u015fler ve s\u00fcrd\u00fcrm\u00fc\u015flerdir.<\/span><\/span><\/div>\n
R\u00eaya Heq-Ra Heq kavram\u0131n\u0131n K\u00fcrtlerle payla\u015ft\u0131\u011f\u0131m\u0131z \u00f6nemsedi\u011fimiz i\u00e7in bunlar\u0131 belirtmiyoruz. “<\/span>Alevilik nedir, nas\u0131l bir inan\u00e7t\u0131r, Aleviler neye inan\u0131r”? <\/span>gibi sorular\u0131n yan\u0131t\u0131n\u0131 kendi i\u00e7inde ta\u015f\u0131mak i\u00e7in bu ismi \u00f6nemsiyoruz. <\/span>\u00d6nemli bir inan\u00e7sal kimlik de\u011feri ve topluluk \u00e7evresinde en kutsal olan varl\u0131\u011f\u0131 ifade etti\u011fi i\u00e7in, R\u00eaya Heq kavram\u0131n\u0131 \u00e7\u00f6z\u00fcmleyerek bir\u00e7ok \u00f6nyarg\u0131 ve yersiz nitelemenin \u00f6n\u00fcne ge\u00e7ilebilir. <\/span>Kulland\u0131klar\u0131n\u0131 belirtirken, Alevi ad\u0131n\u0131 kullanmay\u0131n demiyoruz. <\/span>Alevi’nin g\u00fcn\u00fcm\u00fczde en yayg\u0131n kullan\u0131lan ve g\u00f6ren bir kavram oldu\u011fu a\u00e7\u0131k. <\/span>T\u00fcm s\u00fcrekler genel ve ortak ad olarak bu kavram\u0131 kullanmakta, bu yararl\u0131 da olmaktad\u0131r. <\/span>Belirtmek amac\u0131, Alevi kavram\u0131n\u0131n anlamsal olarak olduk\u00e7a kapal\u0131, neyi ifade etti\u011fi pek anla\u015f\u0131lmayan, <\/span>hangi sembol ve ilkelerden kaynaklanan ve hangi kutsal de\u011ferle do\u011frudan haklar\u0131 oldu\u011fu net olmayan bir kavramd\u0131r. <\/span>Dini inanc\u0131 olarak adland\u0131r\u0131lanma mant\u0131k ve y\u00f6ntemine g\u00f6re de Alevi kavram\u0131 dar ve yetersiz kalmakta, nerede ve nas\u0131l do\u011fup sisteminin ba\u015flad\u0131\u011f\u0131 tam olarak bilinmiyor. <\/span>K\u00fcrt Alevilerin Alevi kavram\u0131n\u0131n yan\u0131 s\u0131ra kulland\u0131klar\u0131 R\u00eaya Heq Ra’a Heq kavram\u0131, Alevili\u011fin “Hakk Yolu” <\/span>inanc\u0131n\u0131n inand\u0131\u011f\u0131 ve inanmayan herkese hat\u0131rlatt\u0131\u011f\u0131 i\u00e7in \u00e7ok daha do\u011fru ve g\u00f6r\u00fc\u015f. <\/span>B\u00f6ylece Alevili\u011fin nas\u0131l bir inan\u00e7 oldu\u011fu sorusu, ad\u0131yla kolay yoldan yan\u0131t vermi\u015f ve Alevilerin ya\u015fad\u0131\u011f\u0131 kimlik bunal\u0131m\u0131n\u0131n inan\u00e7sal boyutu b\u00fcy\u00fck oranda giderilmi\u015f olacakt\u0131r. <\/span>Sonu\u00e7 olarak, R\u00eaya Heq K\u00fcrt Alevi s\u00fcre\u011fi demektir. <\/span>Ara\u015ft\u0131rmalar R\u00eaya Heq s\u00fcre\u011finin Alevili\u011fin ser\u00e7e\u015fmesi oldu\u011funu giderek g\u00fc\u00e7l\u00fc yapabildiklerini g\u00f6steriyor. <\/span>Dini inanc\u0131 olarak adland\u0131r\u0131lanma mant\u0131k ve y\u00f6ntemine g\u00f6re de Alevi kavram\u0131 dar ve yetersiz kalmakta, nerede ve nas\u0131l do\u011fup sisteminin ba\u015flad\u0131\u011f\u0131 tam olarak bilinmiyor. <\/span>K\u00fcrt Alevilerin Alevi kavram\u0131n\u0131n yan\u0131 s\u0131ra kulland\u0131klar\u0131 R\u00eaya Heq?Ra?a Heq kavram\u0131, Alevili\u011fin “Hakk Yolu” <\/span>inanc\u0131n\u0131n inand\u0131\u011f\u0131 ve inanmayan herkese hat\u0131rlatt\u0131\u011f\u0131 i\u00e7in \u00e7ok daha do\u011fru ve g\u00f6r\u00fc\u015f. <\/span>B\u00f6ylece Alevili\u011fin nas\u0131l bir inan\u00e7 oldu\u011fu sorusu, ad\u0131yla kolay yoldan yan\u0131t vermi\u015f ve Alevilerin ya\u015fad\u0131\u011f\u0131 kimlik bunal\u0131m\u0131n\u0131n inan\u00e7sal boyutu b\u00fcy\u00fck oranda giderilmi\u015f olacakt\u0131r. <\/span>Sonu\u00e7 olarak, R\u00eaya Heq K\u00fcrt Alevi s\u00fcre\u011fi demektir. <\/span>Ara\u015ft\u0131rmalar R\u00eaya Heq s\u00fcre\u011finin Alevili\u011fin ser\u00e7e\u015fmesi oldu\u011funu giderek g\u00fc\u00e7l\u00fc yapabildiklerini g\u00f6steriyor. <\/span>Dini inanc\u0131 olarak adland\u0131r\u0131lanma mant\u0131k ve y\u00f6ntemine g\u00f6re de Alevi kavram\u0131 dar ve yetersiz kalmakta, nerede ve nas\u0131l do\u011fup sisteminin ba\u015flad\u0131\u011f\u0131 tam olarak bilinmiyor. <\/span>K\u00fcrt Alevilerin Alevi kavram\u0131n\u0131n yan\u0131 s\u0131ra kulland\u0131klar\u0131 R\u00eaya Heq-Ra’a Heq kavram\u0131, Alevili\u011fin “Hakk Yolu” <\/span>inanc\u0131n\u0131n inand\u0131\u011f\u0131 ve inanmayan herkese hat\u0131rlatt\u0131\u011f\u0131 i\u00e7in \u00e7ok daha do\u011fru ve g\u00f6r\u00fc\u015f. <\/span>B\u00f6ylece Alevili\u011fin nas\u0131l bir inan\u00e7 oldu\u011fu sorusu, ad\u0131yla kolay yoldan yan\u0131t vermi\u015f ve Alevilerin ya\u015fad\u0131\u011f\u0131 kimlik bunal\u0131m\u0131n\u0131n inan\u00e7sal boyutu b\u00fcy\u00fck oranda giderilmi\u015f olacakt\u0131r. <\/span>Sonu\u00e7 olarak, R\u00eaya Heq K\u00fcrt Alevi s\u00fcre\u011fi demektir. <\/span>Ara\u015ft\u0131rmalar R\u00eaya Heq s\u00fcre\u011finin Alevili\u011fin ser\u00e7e\u015fmesi oldu\u011funu giderek g\u00fc\u00e7l\u00fc yapabildiklerini g\u00f6steriyor. <\/span>K\u00fcrt Alevilerin Alevi kavram\u0131n\u0131n yan\u0131 s\u0131ra kulland\u0131klar\u0131 R\u00eaya Heq-Ra’a Heq kavram\u0131, Alevili\u011fin “Hakk Yolu” <\/span>inanc\u0131n\u0131n inand\u0131\u011f\u0131 ve inanmayan herkese hat\u0131rlatt\u0131\u011f\u0131 i\u00e7in \u00e7ok daha do\u011fru ve g\u00f6r\u00fc\u015f. <\/span>B\u00f6ylece Alevili\u011fin nas\u0131l bir inan\u00e7 oldu\u011fu sorusu, ad\u0131yla kolay yoldan yan\u0131t vermi\u015f ve Alevilerin ya\u015fad\u0131\u011f\u0131 kimlik bunal\u0131m\u0131n\u0131n inan\u00e7sal boyutu b\u00fcy\u00fck oranda giderilmi\u015f olacakt\u0131r. <\/span>Sonu\u00e7 olarak, R\u00eaya Heq K\u00fcrt Alevi s\u00fcre\u011fi demektir. <\/span>Ara\u015ft\u0131rmalar R\u00eaya Heq s\u00fcre\u011finin Alevili\u011fin ser\u00e7e\u015fmesi oldu\u011funu giderek g\u00fc\u00e7l\u00fc yapabildiklerini g\u00f6steriyor. <\/span>K\u00fcrt Alevilerin Alevi kavram\u0131n\u0131n yan\u0131 s\u0131ra kulland\u0131klar\u0131 R\u00eaya Heq-Ra’a Heq kavram\u0131, Alevili\u011fin “Hakk Yolu” <\/span>inanc\u0131n\u0131n inand\u0131\u011f\u0131 ve inanmayan herkese hat\u0131rlatt\u0131\u011f\u0131 i\u00e7in \u00e7ok daha do\u011fru ve g\u00f6r\u00fc\u015f. <\/span>B\u00f6ylece Alevili\u011fin nas\u0131l bir inan\u00e7 oldu\u011fu sorusu, ad\u0131yla kolay yoldan yan\u0131t vermi\u015f ve Alevilerin ya\u015fad\u0131\u011f\u0131 kimlik bunal\u0131m\u0131n\u0131n inan\u00e7sal boyutu b\u00fcy\u00fck oranda giderilmi\u015f olacakt\u0131r. <\/span>Sonu\u00e7 olarak, R\u00eaya Heq K\u00fcrt Alevi s\u00fcre\u011fi demektir. <\/span>Ara\u015ft\u0131rmalar R\u00eaya Heq s\u00fcre\u011finin Alevili\u011fin ser\u00e7e\u015fmesi oldu\u011funu giderek g\u00fc\u00e7l\u00fc yapabildiklerini g\u00f6steriyor. <\/span>ad\u0131yla kolay yoldan yan\u0131t vermek ve Alevilerin ya\u015fad\u0131\u011f\u0131 kimlik bunal\u0131m\u0131n\u0131n inan\u00e7sal boyutunun b\u00fcy\u00fck bir k\u0131sm\u0131 giderilmi\u015f olacakt\u0131r. <\/span>Sonu\u00e7 olarak, R\u00eaya Heq K\u00fcrt Alevi s\u00fcre\u011fi demektir. <\/span>Ara\u015ft\u0131rmalar R\u00eaya Heq s\u00fcre\u011finin Alevili\u011fin ser\u00e7e\u015fmesi oldu\u011funu giderek g\u00fc\u00e7l\u00fc yapabildiklerini g\u00f6steriyor. <\/span>ad\u0131yla kolay yoldan yan\u0131t vermek ve Alevilerin ya\u015fad\u0131\u011f\u0131 kimlik bunal\u0131m\u0131n\u0131n inan\u00e7sal boyutunun b\u00fcy\u00fck bir k\u0131sm\u0131 giderilmi\u015f olacakt\u0131r. <\/span>Sonu\u00e7 olarak, R\u00eaya Heq K\u00fcrt Alevi s\u00fcre\u011fi demektir. <\/span>Ara\u015ft\u0131rmalar R\u00eaya Heq s\u00fcre\u011finin Alevili\u011fin ser\u00e7e\u015fmesi oldu\u011funu giderek g\u00fc\u00e7l\u00fc yapabildiklerini g\u00f6steriyor.<\/span><\/span><\/div>\n

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Alevili\u011fin \u0130nan\u00e7sal \u00d6zellikleri ve Toplumsal Ba\u011flar\u0131\u00a0<\/span><\/span><\/strong><\/div>\n
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Heq kavram\u0131 R\u00eaya Heq inanc\u0131nda kilit konumunda olup Yahudilikte Yehovaya, \u0130slam’da Allaha denk d\u00fc\u015fmektedir. <\/span>T\u00fcrk\u00e7e s\u00f6zl\u00fcklerde “Heq” <\/span>Kavram Hak genellikle \u015feklinde Arap\u00e7a, kimi yerlerde de s\u00f6zc\u00fcklerle ba\u011flant\u0131l\u0131 k\u0131l\u0131nmaktad\u0131r. <\/span>\u0130slam Ansiklopedisi’nde Heq’\u0131n,Arap\u00e7ada isim olarak “ger\u00e7ek, sabit, do\u011fru, varl\u0131\u011f\u0131 kesin olan \u015fey”, \u0130bran\u00eecede ise “Tanr\u0131 veya insanlara kar\u015f\u0131 \u00d6\u011f\u00fct, hukuk, imtiyaz” <\/span>okudu\u011funu belirtir. <\/span>Sevan Ni\u015fanyan, S\u00f6zc\u00fcklerin Soya\u011fac\u0131 adl\u0131 toplant\u0131, bunun i\u00e7in “Haqq” <\/span>Arap\u00e7a bir kavram oldu\u011fu ve “do\u011fruluk” <\/span>elden geldi\u011fi ortaya koyar.<\/span><\/span><\/div>\n
K\u00fcrtlerin ya\u015fad\u0131klar\u0131 Heq kutsal\u0131 ile irtibatl\u0131 olarak tan\u0131mlad\u0131klar\u0131 bildikleri. <\/span>Bunun yan\u0131 s\u0131ra Alevi inanc\u0131n\u0131n temel d\u00fczenlerinin \u015fekillendi\u011fi toplumsal bi\u00e7imi anlamak da \u00f6nemlidir. <\/span>T\u00fcm inan\u00e7 sistemleri ve dinler, ayn\u0131 zamanda belli bir toplumsal forma tekab\u00fcl ederler. <\/span>\u0130nan\u00e7lar i\u00e7in bir di\u011fer kullan\u0131m \u00f6zelli\u011fi ise, i\u00e7inde \u015fekillendikleri k\u00f6kl\u00fc toplumsal m\u00fccadeleler olmaktad\u0131r. <\/span>Bundan dolay\u0131 Alevili\u011fi anlamak ve hakk\u0131nda do\u011fruya yak\u0131n g\u00f6r\u00fc\u015fe bakmak i\u00e7in, Alevili\u011fin tekab\u00fcl etti\u011fi toplumsal formla birlikte kutsad\u0131\u011f\u0131 de\u011ferlerin do\u011fas\u0131 gere\u011fi d\u00fc\u015f\u00fcnce \u00f6zelliklerini ve m\u00fccadelesini tan\u0131mak gerekir.<\/span><\/span><\/div>\n
Toplum tarihi boyunca inan\u00e7larla toplumsal bi\u00e7imler aras\u0131nda do\u011frudan bir ili\u015fki s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. <\/span>\u0130nan\u00e7lar ve dinlemeler herhangi bir toplumsal formun zihniyetini ve ahlak yolunu ifade etmi\u015ftir. <\/span>K\u0131saca da olsa, toplumun ilerleyi\u015fini g\u00f6z atarak, R\u00eaya Heq Alevili\u011finin temsil etti\u011fi ilkelerden hangi toplumsal form i\u00e7inde \u015fekillenmi\u015f oldu\u011funune ili\u015fkin g\u00f6r\u00fc\u015f belirtmeye i\u00e7erir.<\/span><\/span><\/div>\n
Toplumun ilk form\u00fcl\u00fc kland\u0131r. <\/span>20-30 ki\u015filik insan gruplar\u0131ndan olu\u015fan klanlar milyonlarca y\u0131l ya\u015fam\u0131\u015ft\u0131r. <\/span>\u0130lkel d\u00fc\u015f\u00fcnce boyutundan ara\u00e7 yapacak kadar ilerlemi\u015f d\u00fc\u015f\u00fcnceye ge\u00e7en klanlar, \u00e7evrelerindeki cisimlerle ifade edecek kadar somut d\u00fc\u015f\u00fcnecek bir geli\u015fmeyi ya\u015fad\u0131lar. <\/span>Klan\u0131n inan\u00e7 bi\u00e7imi animizm, yani canl\u0131c\u0131l\u0131kt\u0131r. <\/span>Her \u015feyi kendisi gibi d\u00fc\u015f\u00fcnen insan dini olan animizm, klan zihniyetinin \u00f6zellikleridir.<\/span><\/span><\/div>\n
Toplumsal ya\u015famda ikinci bi\u00e7im kabiledir. <\/span>Toplumsal ya\u015fam tar\u0131m ve k\u00f6y rezervasyonuyla birlikte kabile form\u00fcl\u00fcne ge\u00e7mi\u015ftir. <\/span>Kad\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde asgari tar\u0131m ve k\u00f6y devrimi, zihniyet olarak kom\u00fcnal ve demokratiktir. <\/span>\u0130lk konut ya\u015fam evi olan k\u00f6y, K\u00fcrt\u00e7ede anne ile ayn\u0131 olan “D\u00ea” <\/span>veya “Dewe” <\/span>olarak y\u00f6nlendirilmektedir. <\/span>Soran leh\u00e7esinde k\u00f6ye kar\u015f\u0131l\u0131k gelen Lad\u00ea, “anne taraf\u0131, annenin yan\u0131” <\/span>telaffuz ediliyor. <\/span>Kabe ya\u015fam\u0131nda yurt i\u00e7indeki zihniyeti geli\u015ftirme, her kabilenin kendi yap\u0131s\u0131 kendi inanc\u0131yla ifade etmektedir. <\/span>Her kabilenin kendine has kutsal yerleri ve aralar\u0131nda olu\u015fturdu\u011futur. <\/span>B\u00f6ylece kabile ilk ve en etkili etnik ger\u00e7eklik ger\u00e7ek oluyor. <\/span>\u0130nan\u00e7lar aras\u0131ndaki yolcular kendilerini rit\u00fceller \u00fczerinden yans\u0131tmaya ba\u015flad\u0131; <\/span>bug\u00fcn\u00fcn kavramlar\u0131yla her kabilenin “bayra\u011f\u0131, \u00fclke, anayasas\u0131, kral” <\/span>olu\u015fmu\u015ftur.<\/span><\/span><\/div>\n
Kabile toplumu ile birlikte veya az sonra bir di\u011fer toplumsal form ise a\u015firettir. <\/span>Toplumun a\u015firet form\u00fcl\u00fcn\u00fc kazanmas\u0131nda, biri i\u00e7 di\u011fer d\u0131\u015f iki temel factor rol oynam\u0131\u015ft\u0131r. <\/span>\u0130\u00e7 etken k\u00f6y toplumunun ya\u015fad\u0131\u011f\u0131 bilimsel teknik geli\u015fme, d\u0131\u015f etken ise devlet\u00e7i uygarl\u0131\u011f\u0131n sald\u0131r\u0131lar\u0131na kar\u015f\u0131 savunma \u00fcretimidir. <\/span>Kom\u00fcnal demokratik toplumun ya\u015fad\u0131\u011f\u0131 teknik geli\u015fmeye tekab\u00fcl etti\u011fi i\u00e7in, a\u015firet form\u00fcl\u00fc do\u011fal toplum form\u00fcl\u00fcd\u00fcr. <\/span>Devlet\u00e7i uygarl\u0131ktan gelen sald\u0131r\u0131lara kar\u015f\u0131 asla bir form olmas\u0131yla da kom\u00fcnal demokratik toplumun ilk savunma ve direni\u015f de\u011ferleri hem olu\u015fturmakta hem de temsil edilmektedir. <\/span>Dolay\u0131s\u0131yla a\u015firet ayn\u0131 zamanda toplumun devlet yerine ahlaka ve kom\u00fcnalli\u011fe dayal\u0131 bile\u015fen, planl\u0131 ve sistemli siyasall\u0131\u011f\u0131n\u0131n istedi\u011fini ifade etmektedir. <\/span>A\u015firet toplumu demokratik ve siyasi bir toplumdur. <\/span>Toplumun i\u00e7 ili\u015fkileri kan ba\u011f\u0131na ve ki\u015filerin vas\u0131flar\u0131na bak\u0131larak belirlenmektedir. <\/span>Topluma en \u00e7ok hizmet eden ki\u015finin en \u00e7ok kabul ettikleri sistem a\u015firet form\u00fcl\u00fcd\u00fcr. <\/span>En ahlakl\u0131, adil ve c\u00f6mert ki\u015fi a\u015firet lideridir. <\/span>Kendini de\u011fil toplumu d\u00fc\u015f\u00fcnen ve biriktiren kendini feda etmekten \u00e7ekinmeyen ki\u015fi de kahramand\u0131r. <\/span>Kahramanl\u0131k k\u00fclt\u00fcr\u00fcn\u00fcn a\u015firetler d\u00f6neminde \u015fekillendi\u011fi ve hemen her yerinden bu efsanelerle haf\u0131zalara yerle\u015ftirdi\u011fi an\u0131lar, ya\u015fananlar\u0131n ne kadar \u00e7arp\u0131c\u0131 oldu\u011fu daha iyi idrak edilmi\u015f olur.<\/span><\/span><\/div>\n
Devlet\u00e7i sistemle en \u00e7ok \u00e7arp\u0131\u015fan g\u00fc\u00e7ler kabileler ve a\u015firetlerdir. <\/span>S\u00fcmerler d\u00f6neminde devlet insanlar\u0131 k\u00f6lele\u015ftirmek i\u00e7in sald\u0131rm\u0131\u015f, kabileler ve a\u015firetler k\u00f6lele\u015fmemek i\u00e7in direnmi\u015ftir. <\/span>A\u015firet direni\u015fi sadece askeri ama\u00e7l\u0131 bir direni\u015f olarak anla\u015f\u0131lmal\u0131d\u0131r. <\/span>K\u00fclt\u00fcrel olarak da b\u00fcy\u00fck direni\u015fler sergilenmi\u015ftir. <\/span>Ba\u015fta destans\u0131 s\u00f6zl\u00fc edebiyat anlat\u0131m\u0131 olmak \u00fczere, m\u00fczik ve \u015fiir bu d\u00f6neme \u00e7ok \u015fey bor\u00e7ludur. <\/span>Sald\u0131r\u0131lar geli\u015ftik\u00e7e a\u015firetlerin savunma ama\u00e7l\u0131 da\u011flara, yak\u0131nlar\u0131n i\u00e7lerine ve ormanlar\u0131n derinliklerine \u00e7ekildikleri ve gerilla takti\u011fiyle grup \u00fcyelerinin denediklerini denemi\u015ftir. <\/span>T\u00fcm bu direni\u015fler i\u00e7in gerekli olan ideolojik bak\u0131\u015f\u0131n geli\u015fimi de buna dahil edilmelidir. <\/span>Direni\u015fte as\u0131lmadan, manevi g\u00fc\u00e7 veren bir d\u00fc\u015f\u00fcncedir. <\/span>Daha do\u011frusu, a\u015firet yap\u0131s\u0131 yap\u0131s\u0131ndaki din temel g\u00fc\u00e7 noktas\u0131na. <\/span>Bunun yetkisini me\u015frula\u015ft\u0131ran din olmad\u0131\u011f\u0131 da kesindir. <\/span>Do\u011fru bir tarih bilinci edinmek i\u00e7in, k\u00f6le olmak istemeyen toplumun ilk b\u00f6lgesi ve sistemli \u00f6rg\u00fctlenme bi\u00e7iminin kabileler ve a\u015firet oldu\u011fu form\u00fcl, bununla birlikte i\u00e7 i\u00e7e, kabileler ve a\u015firetlerin esastan ald\u0131klar\u0131 dinlerin \u00f6zg\u00fcrl\u00fck ideolojisinin ilk yap\u0131s\u0131n\u0131 muhafaza etmesi iyi bilinmesi gerekir.<\/span><\/span><\/div>\n
Kabile ve a\u015firetlere sald\u0131ran devletlerin kulland\u0131\u011f\u0131 en temel silahlar\u0131 da her zaman ideolojileri olmu\u015ftur. <\/span>A\u015firetler gibi devletlerin de ilk \u00e7a\u011flar\u0131n temel d\u00fc\u015f\u00fcnce bi\u00e7imi olmas\u0131 nedeniyle dinle i\u015fi yapt\u0131\u011f\u0131 ve hakimiyetini dinlere dayand\u0131rd\u0131\u011f\u0131 bir kez daha hat\u0131rlanmal\u0131d\u0131r. <\/span>Dolay\u0131s\u0131yla devlet\u00e7i uygarl\u0131\u011f\u0131n topluluk sald\u0131r\u0131s\u0131 ve uygarl\u0131k g\u00fc\u00e7lerinin kendi aralar\u0131ndaki sava\u015f din sava\u015flar\u0131 \u015feklinde olmu\u015ftur. <\/span>Kimlik ve k\u00fclt\u00fcr yap\u0131s\u0131ndaki bu m\u00fccadelede kullan\u0131lan d\u00fc\u015f\u00fcncenin dinsellik anlam\u0131nda neyin nas\u0131l tan\u0131mlad\u0131\u011f\u0131na bakarsak neler g\u00f6rebiliriz?<\/span><\/span><\/div>\n
S\u00fcmer mitolojisinde S\u00fcmerlerin kendilerinin ve sald\u0131rd\u0131klar\u0131 Hurri (Aryen) ve Semitik kabileler i\u00e7in yazd\u0131klar\u0131, bu verecekleri cevap olacak eldeki ilk belgeler niteli\u011findedir. <\/span>Zerd\u00fc\u015fti metinler, Tevrat ve Arap kabilelerinin \u0130slam \u00f6ncesi ya\u015famlar\u0131n\u0131 g\u00f6z \u00f6n\u00fcnde bulundurarak, tarihsel ger\u00e7ekler hakk\u0131nda birka\u00e7 \u015fey belirtilebilir.<\/span><\/span><\/div>\n
Kabe ve a\u015firet zihniyetine tekab\u00fcl eden inan\u00e7lara g\u00f6re, d\u00fcnya r\u0131z\u0131klanan bir yer. <\/span>D\u00fcr\u00fcst \u00e7al\u0131\u015f\u0131l\u0131rsa herkes r\u0131z\u0131klanabilir. <\/span>Devlet\u00e7i uygarl\u0131k yeme\u011fine g\u00f6re, d\u00fcnya imtihan yeridir. <\/span>Tanr\u0131 kime isterse ona r\u0131z\u0131k verir. <\/span>Kabile ve a\u015firet alg\u0131s\u0131nda insan de\u011ferli ve kutsald\u0131r. <\/span>Egemen ve iktidar olanlara g\u00f6re insan ancak hizmet i\u00e7in vard\u0131r; <\/span>kutsal olanlar sadece kendileridir. <\/span>Kabile ve a\u015firet ruhunda, do\u011fa ve do\u011fa \u00fczerindeki canl\u0131lar da iyi ve faydal\u0131 varl\u0131klard\u0131r, i\u00e7lerinden baz\u0131lar\u0131 kutsald\u0131r, dokunulmamal\u0131d\u0131r. <\/span>Devlet sahiplerine g\u00f6re ise, d\u00fc\u015fmeki her \u015fey insana hizmet i\u00e7in bah\u015fedilmi\u015ftir. <\/span>T\u00fcm bu varl\u0131klar\u0131n evin tasarrufundad\u0131r. <\/span>Kabe ve a\u015firet inanc\u0131na g\u00f6re insan c\u00f6mert ve adil olmal\u0131, ihmal edilmemeli ve muhta\u00e7 kimse b\u0131rak\u0131lmamal\u0131d\u0131r. <\/span>O zamanlar en ay\u0131pl\u0131 davran\u0131\u015flard\u0131r. <\/span>Muhtaca yard\u0131m, ya\u015fam bir y\u00f6netim olmal\u0131d\u0131r. <\/span>Egemenler t\u00fcrlerine g\u00f6re, her insan daha \u00f6nceden belirlendi\u011fi kaderini ya\u015famaktad\u0131r. <\/span>\u0130\u00e7inde bulundu\u011fu durum k\u00f6t\u00fcyse hay\u0131r i\u015flemek i\u00e7in m\u00fcdahale etmek gerekir denilse de, bu yap\u0131lmazsa k\u00f6t\u00fcl\u00fck edilmi\u015f olmaz inanc\u0131 hakimdir. <\/span>Kabile ve a\u015firetlerde insan iyi olmak zorundad\u0131r. <\/span>K\u00f6t\u00fcl\u00fck yaparlarsa, kabile-a\u015firet i\u00e7in verici duruma d\u00fc\u015fm\u00fc\u015f olur. <\/span>Bunun i\u00e7in k\u00f6t\u00fcl\u00fck edenin toplu yasal d\u00fczenlemelerle yollanarak getirilmesi esast\u0131r.<\/span><\/span><\/div>\n
Egemenler insan\u0131n\u0131n bu d\u00fcnyaya gelece\u011fi bir y\u00fcka ba\u011flam\u0131\u015ft\u0131r. <\/span>Bu d\u00fcnya hayat\u0131n\u0131 ya\u015famak i\u00e7in ya\u015fanmaktad\u0131r. <\/span>\u00d6nemli olan, g\u00fcnahlar\u0131n\u0131 affettirecek hizmete bulunmakt\u0131r. <\/span>\u0130nsan iyi oldu\u011fu gibi k\u00f6t\u00fc de olabilir. <\/span>K\u00f6t\u00fc insana tembihte bulunup uyarmak iyidir; <\/span>Ancak as\u0131l sorgulama ve hesap isteme \u00f6te d\u00fcnyada oldu\u011fu i\u00e7in, bu d\u00fcnyada d\u00fczeltici m\u00fcdahalelerde bulunmaya gerek yoktur. <\/span>Bu kural \u00f6zellikle egemenlere b\u00f6yle uygulan\u0131rken, mahpuslar toplumsal k\u00fclt\u00fcre g\u00f6re de\u011fil, egemenlik kanunlar\u0131n\u0131nca cezaland\u0131r\u0131l\u0131r. <\/span>Kabile ve a\u015firet alg\u0131s\u0131nda \u00f6te d\u00fcnya yoktur. <\/span>Olsa da, \u00e7ok belirgin ve yapt\u0131r\u0131m g\u00fcc\u00fc olacak kadar etkili de\u011fil. <\/span>Sorgu sual bu gelecek ya\u015famdad\u0131r. <\/span>Devletle\u015ftirilmi\u015f dinlerde aslolan \u00f6te d\u00fcnyad\u0131r. <\/span>Asl\u0131nda olmayan, \u00fczerinde bulunan maddi d\u00fcnyad\u0131r. <\/span>Sorgu ve sual \u00f6te d\u00fcnyada olacakt\u0131r. <\/span>Kabile ve a\u015firet bildiklerinde atalar\u0131n\u0131n iyi tecr\u00fcbelerini “nesep bilimi” <\/span>ile destanla\u015ft\u0131r\u0131p s\u00f6zl\u00fckle yeni ku\u015faklara vermek esast\u0131r. <\/span>Bu i\u015f haf\u0131za kay\u0131t defteri i\u015flevindedir ve tarih depolama i\u015flemlerini de g\u00f6rmektedir. <\/span>Devlet sahiplerine g\u00f6reyse, gelmi\u015f ve ge\u00e7mi\u015f sadece kendileri onlar i\u00e7in, sadece kendileri \u00f6nemlidir. <\/span>Yaz\u0131l\u0131 metinlerle kural belirleme esast\u0131r.<\/span><\/span><\/div>\n
Kabile ve a\u015firetlerde s\u00f6z \u00e7ok \u00f6nemlidir. <\/span>\u0130ktidar sahipleri i\u00e7in kendilerinin d\u0131\u015f\u0131nda kalanlar\u0131n pek bir anlam\u0131 yok. <\/span>Kabe ve a\u015firetlerde ya\u015fam ahlaki kurallarla belirlenmi\u015ftir. <\/span>\u0130ktidardakiler ise hukuk g\u00f6r\u00fc\u015fmesini esas al\u0131r. <\/span>Kabe ve a\u015firet ya\u015fam\u0131nda kad\u0131n bir\u00e7ok yerde son s\u00f6z s\u00f6z\u00fc s\u00f6yleyecek kadar \u00f6nemli ve d\u00fc\u015f\u00fcnceler. <\/span>Devlet d\u00fc\u015f\u00fcncesinde “kad\u0131n\u0131n ad\u0131 yok” <\/span>Kabile ve a\u015firetler dini t\u00f6renlerini kad\u0131nl\u0131, erkekli ve \u00e7ocuklu yaparlar. <\/span>Devlet d\u00fc\u015f\u00fcncesi haline getirilen dinlerde, toplu ibadet erkeklere mahsustur. <\/span>Kad\u0131n ile e\u015fi birlikte ibadet etmesi g\u00fcnah say\u0131lmaktad\u0131r. <\/span>Kabe ve a\u015firetlerin din ve ayinleri \u00e7ok kat\u0131 kurallarla belirlenmemi\u015ftir; <\/span>\u00f6z\u00fc bir, ancak pratik uygulama farkl\u0131 olabilir. <\/span>Kat\u0131 kural uygulamas\u0131nda da olan iktidar ve devlet kurumlar\u0131nda, bazen bir harf hatas\u0131 bile g\u00fcnah say\u0131lmaktad\u0131r. <\/span>Kabe ve a\u015firetler inan\u00e7ta \u00f6ze \u00e7ok \u00f6nemsemek, devlet\u00e7i uygarl\u0131k sahipleri bi\u00e7im \u00f6nemserler. <\/span>Kendi aralar\u0131ndaki kutsallar\u0131na da da\u011f\u0131lm\u0131\u015f kabileler a\u015firete, a\u015firetler ise a\u015firet federasyonuna d\u00f6n\u00fc\u015febilir. <\/span>Kabeler aras\u0131 anla\u015fmalar kutsal say\u0131lanp geri d\u00f6n\u00fc\u015f\u00fc \u00e7ok zor bir ad\u0131m niteli\u011findedir. <\/span>\u0130ktidar sahipleri, \u00f6zellikle krall\u0131k mant\u0131\u011f\u0131ndakiler sadece kendi kutsallar\u0131n\u0131n olmas\u0131n\u0131 ister ve dayat\u0131rlar.<\/span><\/span><\/div>\n
…<\/span><\/span><\/div>\n
(Bu yaz\u0131n\u0131n devam\u0131n\u0131 dosyalar\u0131 PDF olarak “K\u00fcrdistan’da Ya\u015fayan Halklar ve \u0130nan\u00e7lar” konulan Kom\u00fcnar dergisinden okuyun.<\/em><\/strong>)<\/span><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

R\u00eaya Heq-Alevilik Ad\u0131 ve Kavram\u0131 \u0130nan\u00e7lar k\u00fclt\u00fcr de\u011ferlerinin ay\u0131rt edici \u00f6zelliklerinin ba\u015f\u0131nda gelir. Etnik olu\u015fumunda da din ve inan\u00e7 k\u00fclt\u00fcr\u00fc olduk\u00e7a yayg\u0131nd\u0131r. Bu a\u00e7\u0131klama K\u00fcrt toplumunun inan\u00e7 de\u011ferlerinde olup, di\u011fer inan\u00e7larda bulunmayan olgular, onlar\u0131 farkl\u0131 k\u0131lan y\u00fcksek k\u00fclt\u00fcr de\u011ferleridir. N\u00fcfus gibi \u00cazidilik toplumu, Yarsanilik ve R\u00eaya Heq-Alevilik ise kurulup in\u015fa edilen de\u011ferler \u00fczerine K\u00fcrdistan merkezlidir. […]<\/p>\n","protected":false},"author":1,"featured_media":326,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[17],"tags":[],"class_list":["post-325","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-demokratik-siyaset"],"_links":{"self":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/325","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=325"}],"version-history":[{"count":4,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/325\/revisions"}],"predecessor-version":[{"id":393,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/325\/revisions\/393"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/media\/326"}],"wp:attachment":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=325"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=325"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=325"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}