{"id":8332,"date":"2025-09-18T13:58:13","date_gmt":"2025-09-18T10:58:13","guid":{"rendered":"https:\/\/berru.org\/?p=8332"},"modified":"2025-09-18T13:59:01","modified_gmt":"2025-09-18T10:59:01","slug":"kurtcenin-yasakli-yuzyili","status":"publish","type":"post","link":"https:\/\/berru.org\/index.php\/2025\/09\/18\/kurtcenin-yasakli-yuzyili\/","title":{"rendered":"K\u00fcrt\u00e7enin Yasakl\u0131 Y\u00fczy\u0131l\u0131"},"content":{"rendered":"

Devletin y\u00fcz y\u0131ll\u0131k inkar ve asimilasyon politikalar\u0131, K\u00fcrt toplumunda derin yaralar a\u00e7m\u0131\u015ft\u0131r. Bu yaralar\u0131n onar\u0131labilmesi i\u00e7in K\u00fcrt\u00e7enin e\u011fitim dili olarak tan\u0131nmas\u0131, anayasal g\u00fcvenceye al\u0131nmas\u0131 ve e\u011fitim sisteminde tam anlam\u0131yla uygulanmas\u0131 \u015fartt\u0131r.<\/strong><\/p>\n

T\u00fcrkiye Cumhuriyeti\u2019nin ulus-devlet in\u015fa s\u00fcreci, farkl\u0131 k\u00fclt\u00fcrel kimliklerin varl\u0131\u011f\u0131n\u0131 reddeden tek\u00e7i bir zihniyet \u00fczerine kurulmu\u015ftur. Bu zihniyetin en somut hedeflerinden biri K\u00fcrt kimli\u011finin inkar\u0131 ve imha hedefi olmu\u015ftur.<\/p>\n

1925 tarihli \u015eark Islahat Plan\u0131, devletin K\u00fcrtlere y\u00f6nelik yakla\u015f\u0131m\u0131n\u0131n \u00f6z\u00fcn\u00fc ortaya koyar: K\u00fcrt dili yasaklanacak, K\u00fcrt kimli\u011fi g\u00f6r\u00fcnmez k\u0131l\u0131nacak, K\u00fcrt toplumu T\u00fcrk ulus kimli\u011fine zorla asimile edilecektir. Bu plan, g\u00fcvenlik\u00e7i bir tedbir olmaktan ziyade, K\u00fcrtlerin toplumsal ve k\u00fclt\u00fcrel varl\u0131\u011f\u0131n\u0131 imha etmeye y\u00f6nelik kapsaml\u0131 bir strateji olarak tasarlanarak uygulanm\u0131\u015ft\u0131r.<\/p>\n

Daha sonraki y\u0131llarda \u00e7\u0131kar\u0131lan yasalar, yay\u0131mlanan genelgeler ve uygulanan idari kararlarla K\u00fcrt\u00e7enin kamusal alanda kullan\u0131m\u0131 tamamen yasaklanm\u0131\u015f; hatta K\u00fcrt \u00e7ocuklar\u0131n\u0131n anadillerinde e\u011fitim g\u00f6rmesi \u201csu\u00e7\u201d say\u0131lm\u0131\u015f, talep edenler cezaland\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

1980 askeri darbesi sonras\u0131nda ise bu bask\u0131lar zirveye ula\u015fm\u0131\u015f, K\u00fcrt\u00e7e konu\u015fmak hatta t\u00fcrk\u00fc s\u00f6ylemek bile cezaland\u0131r\u0131lm\u0131\u015ft\u0131r. K\u00fcrt diline d\u00f6n\u00fck bu e\u015fi g\u00f6r\u00fclmemi\u015f yasaklar, \u201ctek millet, tek dil, tek bayrak\u201d slogan\u0131yla me\u015frula\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Oysa ger\u00e7ekte yap\u0131lan \u015fey, milyonlarca insan\u0131n kendi diliyle d\u00fc\u015f\u00fcnme, konu\u015fma ve \u00f6\u011frenme hakk\u0131n\u0131 gasp ederek insanl\u0131k su\u00e7u i\u015flemekten ba\u015fka bir \u015fey de\u011fildir.<\/p>\n

A\u00e7\u0131k ki K\u00fcrt\u00e7enin e\u011fitim dili olarak tan\u0131nmamas\u0131, bir pedagojik sorun olmaktan \u00f6te, bir kimlik imha politikas\u0131d\u0131r. Devletin dil politikalar\u0131, K\u00fcrt halk\u0131n\u0131 kendi anadilinden kopararak onlar\u0131 \u201ceksik vatanda\u015f\u201d konumuna mahk\u00fbm etmi\u015ftir.<\/p>\n

Dolay\u0131s\u0131yla tarihsel olarak K\u00fcrt\u00e7enin yasaklanmas\u0131, modernle\u015fme ya da ulus-devlet gerek\u00e7eleriyle a\u00e7\u0131klanamaz; bu politikalar bilin\u00e7li bir \u015fekilde K\u00fcrt kimli\u011fini ortadan kald\u0131rmay\u0131 hedefleyen sistematik bir inkar ve asimilasyon stratejisidir.<\/p>\n

T\u00fcrkiye\u2019de K\u00fcrt\u00e7e e\u011fitim hakk\u0131, halen sistematik bi\u00e7imde ink\u00e2r edilmekte ve her alanda engellenmektedir. Anayasa\u2019n\u0131n 42. Maddesi, \u201cT\u00fcrk\u00e7eden ba\u015fka hi\u00e7bir dilin e\u011fitim ve \u00f6\u011fretim kurumlar\u0131nda ana dil olarak okutulamayaca\u011f\u0131\u201d h\u00fckm\u00fc, K\u00fcrt\u00e7enin e\u011fitim dili olarak tan\u0131nmas\u0131n\u0131n \u00f6n\u00fcn\u00fc tamamen kapatmaktad\u0131r.<\/p>\n

\u015e\u00fcphesiz bu madde, yaln\u0131zca K\u00fcrt\u00e7eye kar\u015f\u0131 de\u011fil, \u00fclkedeki t\u00fcm anadillere kar\u015f\u0131 a\u00e7\u0131k bir yasak niteli\u011fi ta\u015f\u0131maktad\u0131r; fakat en a\u011f\u0131r ve y\u0131k\u0131c\u0131 etkisini, n\u00fcfusunun milyonlarla ifade edildi\u011fi K\u00fcrt toplumunda g\u00f6stermektedir.<\/p>\n

Devletin son y\u0131llarda \u201c\u00e7\u00f6z\u00fcm\u201d olarak sundu\u011fu se\u00e7meli ders uygulamas\u0131 ise K\u00fcrt\u00e7e e\u011fitim talebini kar\u015f\u0131lamaktan \u00e7ok uzakt\u0131r. Birka\u00e7 saatlik se\u00e7meli derslerle milyonlarca K\u00fcrt \u00e7ocu\u011funun anadilinde e\u011fitim g\u00f6rme hakk\u0131 yerine, g\u00f6stermelik bir \u00e7\u00f6z\u00fcm \u00fcretilmi\u015ftir. \u00dcstelik bu dersler bir\u00e7ok okulda \u00f6\u011fretmen yetersizli\u011fi bahanesiyle a\u00e7\u0131lmamakta, a\u00e7\u0131ld\u0131\u011f\u0131nda ise pedagojik b\u00fct\u00fcnl\u00fc\u011f\u00fc olmayan da\u011f\u0131n\u0131k bir program olarak sunulmaktad\u0131r. Dolay\u0131s\u0131yla devlet, K\u00fcrt\u00e7e e\u011fitim hakk\u0131n\u0131 fiilen tan\u0131mad\u0131\u011f\u0131 gibi, se\u00e7meli ders uygulamas\u0131yla bu hakk\u0131 \u201ct\u00fcketilmi\u015f\u201d g\u00f6stermeye \u00e7al\u0131\u015fmaktad\u0131r.<\/p>\n

Belediyeler ve sivil toplum kurulu\u015flar\u0131 taraf\u0131ndan a\u00e7\u0131lan K\u00fcrt\u00e7e kre\u015fler ve kurslar da s\u00fcrekli kapat\u0131lm\u0131\u015f, y\u00f6neticileri hakk\u0131nda davalar a\u00e7\u0131lm\u0131\u015ft\u0131r. Yani K\u00fcrt\u00e7enin e\u011fitim dili olmas\u0131 bir yana, g\u00f6n\u00fcll\u00fc giri\u015fimler dahi kriminalize edilmi\u015ftir.<\/p>\n

Bu durum, devletin anadil hakk\u0131na yakla\u015f\u0131m\u0131n\u0131n ne kadar ideolojik ve bask\u0131c\u0131 oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6stermektedir. K\u00fcrt\u00e7e e\u011fitimi bir hak de\u011fil, bir \u201ctehdit\u201d olarak g\u00f6ren bu anlay\u0131\u015f, asl\u0131nda Cumhuriyet\u2019in kurulu\u015fundan bu yana de\u011fi\u015fmemi\u015ftir; sadece bi\u00e7im de\u011fi\u015ftirmi\u015ftir.<\/p>\n

Bug\u00fcn T\u00fcrkiye\u2019de milyonlarca K\u00fcrt \u00e7ocu\u011fu, anadilinde e\u011fitim alamad\u0131\u011f\u0131 i\u00e7in e\u011fitim hayat\u0131na dezavantajl\u0131 ba\u015flamaktad\u0131r. Anadiliyle konu\u015ftu\u011fu i\u00e7in okulda \u201cyanl\u0131\u015f\u201d kabul edilen bir \u00e7ocuk, erken ya\u015fta kendi kimli\u011fini sorunlu, eksik ve de\u011fersiz g\u00f6rmeye zorlanmaktad\u0131r.<\/p>\n

\u00a0Devletin \u0130nkar Politikalar\u0131n\u0131n Toplumsal Sonu\u00e7lar\u0131<\/h3>\n

K\u00fcrt\u00e7enin e\u011fitim dili olarak yasaklanmas\u0131, K\u00fcrt toplumunun b\u00fct\u00fcn yap\u0131s\u0131n\u0131 sarsan derin bir toplumsal yarad\u0131r. Devletin inkar ve asimilasyon stratejileri, K\u00fcrt halk\u0131n\u0131n k\u00fclt\u00fcrel haf\u0131zas\u0131nda telafisi zor travmalar b\u0131rakm\u0131\u015f, nesiller aras\u0131 kimlik aktar\u0131m\u0131n\u0131 ciddi bi\u00e7imde kesintiye u\u011fratm\u0131\u015ft\u0131r.<\/p>\n

Her \u015feyden \u00f6nce, K\u00fcrt \u00e7ocuklar\u0131 anadillerinde e\u011fitim g\u00f6remedikleri i\u00e7in okula ba\u015flad\u0131klar\u0131 andan itibaren pedagojik e\u015fitsizlikle kar\u015f\u0131 kar\u015f\u0131ya kalmaktad\u0131r. Anadili T\u00fcrk\u00e7e olmayan milyonlarca K\u00fcrt \u00e7ocuk, bilmedi\u011fi bir dilde e\u011fitim almak zorunda b\u0131rak\u0131lmakta, bu durum onlar\u0131n akademik ba\u015far\u0131lar\u0131n\u0131 do\u011frudan d\u00fc\u015f\u00fcrmektedir.<\/p>\n

Erken ya\u015fta ya\u015fanan bu dil bariyeri, \u00e7ocuklar\u0131n e\u011fitim hayat\u0131nda ba\u015far\u0131s\u0131zl\u0131k, \u00f6zg\u00fcven kayb\u0131 ve okuldan kopma gibi sonu\u00e7lara yol a\u00e7makta; dolay\u0131s\u0131yla K\u00fcrt toplumunun e\u011fitimdeki dezavantaj\u0131 yap\u0131sal hale getirilmektedir.<\/p>\n

\u0130kinci olarak, bu politikalar K\u00fcrt kimli\u011finde derin bir aidiyet krizine yol a\u00e7maktad\u0131r. Anadiliyle konu\u015ftu\u011fu i\u00e7in okulda cezaland\u0131r\u0131lan ya da a\u015fa\u011f\u0131lanan bir \u00e7ocuk, kendi dilini ve kimli\u011fini de\u011fersiz g\u00f6rmeye zorlanmakta; bu durum bireysel d\u00fczeyde psikolojik travmalar yarat\u0131rken, kolektif d\u00fczeyde bir kimlik k\u0131r\u0131lmas\u0131na sebep olmaktad\u0131r.<\/p>\n

\u00dc\u00e7\u00fcnc\u00fc olarak, K\u00fcrt\u00e7enin e\u011fitimden d\u0131\u015flanmas\u0131 toplumsal e\u015fitsizli\u011fi kal\u0131c\u0131 hale getirmektedir. Anadiliyle e\u011fitim g\u00f6remeyen bir toplum, akademik ve mesleki alanlarda geride b\u0131rak\u0131l\u0131rken, devlet taraf\u0131ndan marjinalle\u015ftirilmi\u015f bir s\u0131n\u0131f haline getirilmektedir. Bu, ekonomik, sosyal ve siyasal hayatta K\u00fcrtlerin s\u00fcrekli \u201cikinci s\u0131n\u0131f\u201d yurtta\u015f konumunda tutulmas\u0131n\u0131n en etkili ara\u00e7lar\u0131ndan biridir.<\/p>\n

Son olarak, devletin ink\u00e2r politikalar\u0131 K\u00fcrt halk\u0131nda bir direni\u015f refleksi de yaratm\u0131\u015ft\u0131r. Her bask\u0131, ayn\u0131 zamanda k\u00fclt\u00fcrel haf\u0131zay\u0131 sahiplenme ve dili ya\u015fatma \u00e7abas\u0131n\u0131 g\u00fc\u00e7lendirmi\u015ftir. K\u00fcrt edebiyat\u0131, m\u00fczi\u011fi, medyas\u0131 ve sivil inisiyatifleri, devletin asimilasyon politikalar\u0131na kar\u015f\u0131 g\u00fc\u00e7l\u00fc bir kar\u015f\u0131 duru\u015f sergilemi\u015ftir.<\/p>\n

Dolay\u0131s\u0131yla K\u00fcrt\u00e7e e\u011fitim hakk\u0131n\u0131n engellenmesi, sadece pedagojik veya k\u00fclt\u00fcrel bir mesele de\u011fildir; do\u011frudan do\u011fruya K\u00fcrt halk\u0131n\u0131n kimli\u011fine, onuruna ve varolu\u015funa y\u00f6nelmi\u015f bir sald\u0131r\u0131d\u0131r.<\/p>\n

\u00a0Toplumsal Direni\u015f ve Kimlik M\u00fccadelesi<\/h3>\n

K\u00fcrt\u00e7enin e\u011fitim dili olarak yasaklanmas\u0131na kar\u015f\u0131 K\u00fcrtler boyun e\u011fmemi\u015f; dilini, k\u00fclt\u00fcr\u00fcn\u00fc ve kimli\u011fini korumak i\u00e7in farkl\u0131 alanlarda g\u00fc\u00e7l\u00fc bir direni\u015f hatt\u0131 \u00f6rm\u00fc\u015ft\u00fcr. \u00d6zellikle son elli y\u0131lda \u00e7ok b\u00fcy\u00fck bedeller pahas\u0131na tarihte e\u015fine az rastlan\u0131r bir m\u00fccadele y\u00fcr\u00fctm\u00fc\u015ft\u00fcr.<\/p>\n

K\u00fcrt ayd\u0131nlar\u0131, akademisyenler ve sivil toplum \u00f6rg\u00fctleri, uzun y\u0131llard\u0131r anadilde e\u011fitim hakk\u0131 i\u00e7in \u00e7e\u015fitli kampanyalar y\u00fcr\u00fctmektedir. \u201cAnadilimde E\u011fitim \u0130stiyorum\u201d kampanyalar\u0131, K\u00fcrt ailelerin \u00e7ocuklar\u0131n\u0131 sembolik olarak K\u00fcrt\u00e7e okullara kaydetme giri\u015fimleri ve K\u00fcrt\u00e7e kre\u015flerin a\u00e7\u0131lmas\u0131 bu m\u00fccadelenin en g\u00f6r\u00fcn\u00fcr \u00f6rneklerindendir.<\/p>\n

Her defas\u0131nda devlet taraf\u0131ndan kapat\u0131lan bu giri\u015fimler, bir yandan K\u00fcrt toplumunun hak aray\u0131\u015f\u0131n\u0131 ortaya koyarken, di\u011fer yandan devletin bu hakk\u0131 tan\u0131mamak i\u00e7in ne denli sistematik bir bask\u0131 uygulad\u0131\u011f\u0131n\u0131 da g\u00f6zler \u00f6n\u00fcne sermektedir.<\/p>\n

E\u011fitim hakk\u0131 engellense de K\u00fcrt\u00e7e, edebiyat, m\u00fczik, tiyatro, sinema ve medya arac\u0131l\u0131\u011f\u0131yla ya\u015famaya devam etmi\u015ftir. K\u00fcrt\u00e7e romanlar, \u015fiirler, \u015fark\u0131lar ve tiyatro oyunlar\u0131, dilin sadece g\u00fcndelik hayatta de\u011fil, k\u00fclt\u00fcrel ve sanatsal alanda da bir diren\u00e7 mek\u00e2n\u0131 haline geldi\u011fini g\u00f6stermektedir.<\/p>\n

K\u00fcrt siyasal hareketi, anadilde e\u011fitimi daima temel taleplerinden biri olarak g\u00f6rm\u00fc\u015ft\u00fcr. Parlamento zemininde, yerel y\u00f6netimlerde ve uluslararas\u0131 platformlarda K\u00fcrt\u00e7enin e\u011fitim dili olmas\u0131 s\u00fcrekli g\u00fcndeme getirilmi\u015ftir.<\/p>\n

B\u00fct\u00fcn bu direni\u015f bi\u00e7imleri, K\u00fcrt halk\u0131n\u0131n kolektif belle\u011finde g\u00fc\u00e7l\u00fc bir kimlik sahiplenmesine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Yasaklara ra\u011fmen K\u00fcrt\u00e7e konu\u015fmaya devam eden aileler, \u00e7ocuklar\u0131na ninniler, masallar ve hik\u00e2yeler yoluyla dili aktaran kad\u0131nlar, k\u00f6y meydanlar\u0131nda s\u00f6ylenen \u015fark\u0131lar ve a\u011f\u0131tlar, asl\u0131nda devletin b\u00fct\u00fcn ink\u00e2r politikalar\u0131na kar\u015f\u0131 sessiz ama derin bir direni\u015fin ta\u015f\u0131y\u0131c\u0131lar\u0131d\u0131r.<\/p>\n

D\u00fcnyadan \u00d6rnekler<\/h3>\n

K\u00fcrt\u00e7e e\u011fitim hakk\u0131n\u0131n reddi, yaln\u0131zca T\u00fcrkiye\u2019nin i\u00e7 politikas\u0131yla a\u00e7\u0131klanamaz; ayn\u0131 zamanda uluslararas\u0131 hukuk ve d\u00fcnya \u00f6rnekleriyle k\u0131yasland\u0131\u011f\u0131nda devletin ne kadar geri ve bask\u0131c\u0131 bir pozisyonda durdu\u011funu da ortaya koymaktad\u0131r. Bug\u00fcn pek \u00e7ok \u00fclke, \u00e7ok dilli toplumsal yap\u0131s\u0131n\u0131 korumak ve k\u00fclt\u00fcrel \u00e7e\u015fitlili\u011fi ya\u015fatmak i\u00e7in anadilde e\u011fitim hakk\u0131n\u0131 anayasal g\u00fcvence alt\u0131na alm\u0131\u015ft\u0131r.<\/p>\n

\u0130spanya\u2019da Bask\u00e7a ve Katalanca, e\u011fitim dili olarak tam anlam\u0131yla tan\u0131nmakta; \u00e7ocuklar kendi anadillerinde \u00f6\u011frenim g\u00f6rmenin yan\u0131 s\u0131ra \u0130spanyolcay\u0131 da ikinci dil olarak \u00f6\u011frenmektedir.<\/p>\n

Benzer \u015fekilde Birle\u015fik Krall\u0131k\u2019ta Galce, \u0130sko\u00e7ya\u2019da ise \u0130sko\u00e7 Gaelcesi e\u011fitim programlar\u0131n\u0131n ayr\u0131lmaz bir par\u00e7as\u0131d\u0131r. Bu \u00f6rnekler, \u00e7ok dilli e\u011fitimin devletin \u201cbirli\u011fini\u201d bozmad\u0131\u011f\u0131n\u0131, aksine demokratikle\u015fmeyi ve toplumsal bar\u0131\u015f\u0131 g\u00fc\u00e7lendirdi\u011fini kan\u0131tlamaktad\u0131r.<\/p>\n

\u00d6te yandan Birle\u015fmi\u015f Milletler \u00c7ocuk Haklar\u0131 S\u00f6zle\u015fmesi, \u00e7ocu\u011fun kendi k\u00fclt\u00fcr\u00fcn\u00fc, dilini ve kimli\u011fini ya\u015fatma hakk\u0131n\u0131 a\u00e7\u0131k\u00e7a tan\u0131maktad\u0131r. Avrupa \u0130nsan Haklar\u0131 Mahkemesi\u2019nin i\u00e7tihatlar\u0131 da, anadilinde e\u011fitimin temel bir insan hakk\u0131 oldu\u011funu defalarca vurgulam\u0131\u015ft\u0131r.<\/p>\n

UNESCO ise anadilde e\u011fitimin, \u00e7ocuklar\u0131n bili\u015fsel geli\u015fimi ve akademik ba\u015far\u0131s\u0131 i\u00e7in vazge\u00e7ilmez oldu\u011funu belirtmektedir.<\/p>\n

T\u00fcrkiye bu s\u00f6zle\u015fmelerin pek \u00e7o\u011funa taraf olmas\u0131na ra\u011fmen, y\u00fck\u00fcml\u00fcl\u00fcklerini sistematik olarak ihlal etmektedir. T\u00fcrkiye\u2019nin resmi s\u00f6ylemi, \u201ctek dil\u201d dayatmas\u0131 ulusal b\u00fct\u00fcnl\u00fckle ifade edilmektedir. Oysa t\u00fcm bu \u00f6rnekler, bunun tamamen yersiz bir gerek\u00e7e oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6stermektedir.<\/p>\n

K\u00fcrt\u00e7enin e\u011fitim dili olarak tan\u0131nmamas\u0131, ne pedagojik ne de hukuki a\u00e7\u0131dan savunulabilir; bu tamamen ideolojik ve politik bir tercihtir. T\u00fcrkiye, kendi imzalad\u0131\u011f\u0131 uluslararas\u0131 anla\u015fmalar\u0131 hi\u00e7e sayarak K\u00fcrt halk\u0131n\u0131n en temel haklar\u0131n\u0131 gasp etmektedir.<\/p>\n

Sonu\u00e7 olarak, d\u00fcnyada \u00e7ok dilli e\u011fitim demokratikle\u015fmenin bir g\u00f6stergesi olarak yayg\u0131nla\u015f\u0131rken, T\u00fcrkiye\u2019nin K\u00fcrt\u00e7e e\u011fitim hakk\u0131n\u0131 reddetmesi kabul edilemez. K\u00fcrt sorununun bar\u0131\u015f\u00e7\u0131l yolla \u00e7\u00f6z\u00fcm\u00fcn\u00fcn g\u00fcndemde oldu\u011fu b\u00f6ylesi bir s\u00fcre\u00e7te, K\u00fcrt\u00e7e e\u011fitim hakk\u0131 derhal tan\u0131nmal\u0131d\u0131r. Aksi durumda ger\u00e7ek\u00e7i bir \u00e7\u00f6z\u00fcmden s\u00f6z edilemez.<\/p>\n

K\u00fcrt halk\u0131n\u0131n kendi dilinde e\u011fitim g\u00f6rme hakk\u0131 tan\u0131nmad\u0131\u011f\u0131 s\u00fcrece, e\u015fit yurtta\u015fl\u0131k s\u00f6ylemleri, toplumsal bar\u0131\u015f iddialar\u0131 ve demokratikle\u015fme \u00e7abalar\u0131 bo\u015f bir retorikten ibaret kalacakt\u0131r.<\/p>\n

Devletin y\u00fcz y\u0131ll\u0131k inkar ve asimilasyon politikalar\u0131, K\u00fcrt toplumunda derin yaralar a\u00e7m\u0131\u015ft\u0131r. Bu yaralar\u0131n onar\u0131labilmesi i\u00e7in K\u00fcrt\u00e7enin e\u011fitim dili olarak tan\u0131nmas\u0131, anayasal g\u00fcvenceye al\u0131nmas\u0131 ve e\u011fitim sisteminde tam anlam\u0131yla uygulanmas\u0131 \u015fartt\u0131r.<\/p>\n

K\u00fcrt\u00e7e e\u011fitim hakk\u0131 talebi, devletten bir \u201cayr\u0131cal\u0131k\u201d istemek de\u011fil; en temel bir insan hakk\u0131n\u0131n iadesini istemektir. Bu talep, K\u00fcrt halk\u0131n\u0131n k\u00fclt\u00fcrel haf\u0131zas\u0131n\u0131, kimli\u011fini ve varolu\u015funu koruma m\u00fccadelesinin \u00f6z\u00fcd\u00fcr.<\/p>\n

T\u00fcrkiye\u2019nin demokratikle\u015fmesi, ancak bu talebin tan\u0131nmas\u0131yla m\u00fcmk\u00fcnd\u00fcr. \u00c7\u00fcnk\u00fc dilini yasaklad\u0131\u011f\u0131n\u0131z, e\u011fitimini engelledi\u011finiz, kimli\u011fini ink\u00e2r etti\u011finiz bir halka \u201ce\u015fit yurtta\u015f\u201d muamelesi yapamazs\u0131n\u0131z, dolay\u0131s\u0131yla karde\u015f olamazs\u0131n\u0131z.<\/p>\n

\u00a0 \u00a0 Botan Barik<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Devletin y\u00fcz y\u0131ll\u0131k inkar ve asimilasyon politikalar\u0131, K\u00fcrt toplumunda derin yaralar a\u00e7m\u0131\u015ft\u0131r. Bu yaralar\u0131n onar\u0131labilmesi i\u00e7in K\u00fcrt\u00e7enin e\u011fitim dili olarak tan\u0131nmas\u0131, anayasal g\u00fcvenceye al\u0131nmas\u0131 ve e\u011fitim sisteminde tam anlam\u0131yla uygulanmas\u0131 \u015fartt\u0131r. T\u00fcrkiye Cumhuriyeti\u2019nin ulus-devlet in\u015fa s\u00fcreci, farkl\u0131 k\u00fclt\u00fcrel kimliklerin varl\u0131\u011f\u0131n\u0131 reddeden tek\u00e7i bir zihniyet \u00fczerine kurulmu\u015ftur. Bu zihniyetin en somut hedeflerinden biri K\u00fcrt kimli\u011finin inkar\u0131 […]<\/p>\n","protected":false},"author":2,"featured_media":8391,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"jnews-multi-image_gallery":[],"jnews_single_post":{"format":"standard","override":[{"template":"1","parallax":"1","fullscreen":"1","layout":"right-sidebar","sidebar":"default-sidebar","second_sidebar":"default-sidebar","sticky_sidebar":"1","share_position":"top","share_float_style":"share-monocrhome","show_featured":"1","show_post_meta":"1","show_post_author_image":"1","show_post_date":"1","post_date_format":"default","post_date_format_custom":"Y\/m\/d","show_post_category":"1","post_reading_time_wpm":"300","post_calculate_word_method":"str_word_count","zoom_button_out_step":"2","zoom_button_in_step":"3","show_post_tag":"1","show_prev_next_post":"1","show_popup_post":"1","number_popup_post":"1","show_author_box":"1","show_post_related":"0","show_inline_post_related":"0"}],"image_override":[{"single_post_thumbnail_size":"crop-500","single_post_gallery_size":"crop-500"}],"trending_post_position":"meta","trending_post_label":"Trending","sponsored_post_label":"Sponsored by","disable_ad":"0","subtitle":""},"jnews_primary_category":[],"jnews_social_meta":[],"jnews_review":[],"enable_review":"","type":"percentage","name":"","summary":"","brand":"","sku":"","good":[],"bad":[],"score_override":"","override_value":"","rating":[],"price":[],"jnews_override_counter":{"view_counter_number":"0","share_counter_number":"0","like_counter_number":"0","dislike_counter_number":"0"},"jnews_post_split":{"post_split":[{"template":"1","tag":"h2","numbering":"asc","mode":"normal","first":"0","enable_toc":"0","toc_type":"normal"}]},"footnotes":""},"categories":[1,50],"tags":[],"class_list":["post-8332","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analiz","category-genc-kalemler"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"https:\/\/berru.org\/wp-content\/uploads\/2025\/09\/photo_2025-09-12_18-53-15.jpg","_links":{"self":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts\/8332","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/comments?post=8332"}],"version-history":[{"count":1,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts\/8332\/revisions"}],"predecessor-version":[{"id":8392,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts\/8332\/revisions\/8392"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/media\/8391"}],"wp:attachment":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/media?parent=8332"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/categories?post=8332"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/tags?post=8332"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}