{"id":3756,"date":"2025-11-18T02:39:09","date_gmt":"2025-11-17T23:39:09","guid":{"rendered":"https:\/\/psikopolitikdergi.com\/?p=3756"},"modified":"2026-04-25T23:54:34","modified_gmt":"2026-04-25T20:54:34","slug":"mezopotamya-psikologlar-dernegi-ile-kimlik-dil-ve-ekoloji-uzerine","status":"publish","type":"post","link":"https:\/\/psikopolitikdergi.com\/2025\/11\/18\/mezopotamya-psikologlar-dernegi-ile-kimlik-dil-ve-ekoloji-uzerine","title":{"rendered":"Mezopotamya Psikologlar Derne\u011fi ile ”Kimlik, Dil ve Ekoloji” \u00dczerine"},"content":{"rendered":"\n

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Mezopotamya, sadece bir co\u011frafya de\u011fil; kimli\u011fin, haf\u0131zan\u0131n ve yar\u0131m b\u0131rak\u0131lm\u0131\u015f hik\u00e2yelerin binlerce y\u0131ll\u0131k katman\u0131d\u0131r. Bu r\u00f6portajda, Mezopotamya Psikologlar\u0131 Derne\u011fi ad\u0131na Psikolog Masum Ayd\u0131n<\/strong> ile b\u00f6lgenin ruhuna sinen travmalar\u0131, dilin iyile\u015ftirici g\u00fcc\u00fcn\u00fc ve Hasankeyf\u2019ten bug\u00fcne uzanan psikolojik ekosistemin k\u0131r\u0131lganl\u0131\u011f\u0131n\u0131 konu\u015fuyoruz.<\/p>\n\n\n\n

1 – Der-Mez\u2019in \u201cana dilde psikolojik destek\u201d kampanyas\u0131 \u00e7ok dikkat \u00e7ekmi\u015fti.Dilin terap\u00f6tik s\u00fcre\u00e7teki rol\u00fcn\u00fc nas\u0131l tan\u0131mlars\u0131n\u0131z?<\/strong><\/p>\n\n\n\n

Asl\u0131nda s\u00f6yleyebilirim ki \u2018\u2019Ana dilde psikolojik destek s\u00f6yleminin\u2019\u2019 dikkat \u00e7ekmesi daha dikkat \u00e7ekicidir. \u00c7\u00fcnk\u00fc psikolojik destek\/terapi zaten anadilde olmal\u0131 aksi sadece konu\u015fma olur. Dil, sadece do\u011frudan ileti\u015fim arac\u0131 de\u011fil; ayn\u0131 zamanda duygular\u0131n, travmalar\u0131n, kimli\u011fin, haf\u0131zan\u0131n ve k\u00fclt\u00fcr\u00fcn ta\u015f\u0131y\u0131c\u0131s\u0131d\u0131r<\/strong>. Ana dilde konu\u015fmak, ki\u015finin duygusal haf\u0131zas\u0131na do\u011frudan eri\u015fim sa\u011flar. Ana dil, ki\u015finin d\u00fcnyay\u0131 alg\u0131lama bi\u00e7imini, ac\u0131y\u0131 ifade edi\u015fini ve iyile\u015fme yollar\u0131n\u0131 \u015fekillendirir. Bir ki\u015fi, ana dilinde konu\u015ftu\u011funda sadece kelimeleri de\u011fil, \u00e7ocuklu\u011funu, \u00e7ocuklu\u011fun kokusunu annesinin sesini, evin duygusal ritmini, ailesini, k\u00fclt\u00fcrel ba\u011flar\u0131n\u0131<\/strong> da seansa ta\u015f\u0131r. Bu da terapide \u201ckendilik b\u00fct\u00fcnl\u00fc\u011f\u00fc\u201dn\u00fc g\u00fc\u00e7lendirir.
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K\u0131sacas\u0131, dil terapide bir k\u00f6pr\u00fc de\u011fil, bir yuva<\/strong>d\u0131r. Ki\u015fi kendi dilinde konu\u015fabildi\u011finde, kendi i\u00e7 d\u00fcnyas\u0131na geri d\u00f6ner. DER-MEZ de bu ger\u00e7eklikten yola \u00e7\u0131karak konun do\u011fal\u0131na d\u00f6n\u00fc\u015fmesi i\u00e7in bir alan a\u00e7m\u0131\u015ft\u0131r. Ana dilde yap\u0131lmayan terapi b\u00fcy\u00fck bir eksikli\u011fi ve do\u011fal\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmay\u0131 kendi i\u00e7inde bar\u0131nd\u0131r diyebilirim. <\/p>\n\n\n

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2 – Politik bask\u0131 alt\u0131nda ya\u015fayan bir toplumda, psikoterapi bireysel bir iyile\u015fme mi yoksa kolektif bir direni\u015f alan\u0131 m\u0131 olabilir?<\/strong><\/p>\n\n\n\n

Bask\u0131, \u00e7at\u0131\u015fma ya da d\u0131\u015flanma deneyimleyen toplumlarda psikoterapi iki d\u00fczlemde i\u015fler: Bu bireysel iyile\u015fme ve kolektif fark\u0131ndal\u0131kt\u0131r. Dolay\u0131s\u0131yla, burada psikoterapi sadece bireysel iyile\u015fme de\u011fildir; ayn\u0131 zamanda sessiz bir direni\u015f bi\u00e7imi<\/strong> olabilir.
\u00c7\u00fcnk\u00fc bireyin sesini duyurmas\u0131, duygular\u0131n\u0131 sahiplenmesi, travmas\u0131n\u0131 adland\u0131rmas\u0131 bile politik bir eylemdir. Ancak bu, terapinin politikle\u015fmesi anlam\u0131na gelmez tam tersine, terapi ki\u015finin i\u00e7sel \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc yeniden kazanmas\u0131na olanak tan\u0131r. Bu \u00f6zg\u00fcrle\u015fme, zamanla kolektif bir bilin\u00e7 ve dayan\u0131\u015fma alan\u0131 yarat\u0131r. Burada aktar\u0131lan terapiyi politikle\u015ftirmek de\u011fil; fakat insan\u0131n ya\u015fad\u0131\u011f\u0131 sosyal ko\u015fullar\u0131 yok saymak da ger\u00e7ek\u00e7i olmaz. \u00c7\u00fcnk\u00fc travma \u00e7o\u011fu zaman bireysel de\u011fil, kolektif bir deneyim<\/strong>dir.  Bu nedenle terapi, ki\u015finin kendine dair g\u00fcc\u00fcn\u00fc yeniden ke\u015ffetmesini sa\u011flarken; ayn\u0131 zamanda toplumun sessizle\u015ftirilen duygular\u0131na alan a\u00e7ar. Kimi zaman bir bireyin iyile\u015fmesi, b\u00fct\u00fcn bir toplulu\u011fun nefes almas\u0131n\u0131 kolayla\u015ft\u0131r\u0131r. Bu anlamda terapi, sessiz ama derin bir dayanma ve direnme bi\u00e7imi olabilir.\u201d<\/p>\n\n\n\n

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3 – Dilini kaybetmi\u015f, yerinden edilmi\u015f ya da bast\u0131r\u0131lm\u0131\u015f bir toplum, psikolojik olarak kendini<\/strong> nas\u0131l yeniden in\u015fa eder?<\/strong><\/p>\n\n\n\n

Dilini kaybetmek, yaln\u0131zca s\u00f6zc\u00fckleri kaybetmek de\u011fildir; haf\u0131zay\u0131, rit\u00fcelleri, toplumsal duygulan\u0131m\u0131 <\/strong>yani ruhsall\u0131\u011f\u0131n sosyal ba\u011flar\u0131n\u0131 (ata s\u00f6zleri, ninniler, masallar, hikayeler vd.) da kaybetmektir.
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B\u00f6yle toplumlar psikolojik olarak yeniden in\u015fa olurken, anlatma pratiklerine<\/strong>, haf\u0131za \u00e7al\u0131\u015fmalar\u0131na, bilimsel <\/strong> ve k\u00fclt\u00fcrel canland\u0131rmalara<\/strong> y\u00f6nelirler. Masallar\u0131n, \u015fark\u0131lar\u0131n, yerel deyimlerin yeniden hat\u0131rlanmas\u0131 bir \u00e7e\u015fit kolektif terapi<\/strong> g\u00f6revi g\u00f6r\u00fcr. DER-MEZ de bir aya\u011f\u0131 bilimsel di\u011fer bir aya\u011f\u0131 k\u00fclt\u00fcrel canland\u0131rmada olan bir olu\u015fuma \u00f6rnek olabilir.  Bir toplum, kendini yeniden in\u015fa ederken asl\u0131nda \u201cbiz kimiz?\u201d sorusunu yeniden yazar. Yeniden in\u015fa asl\u0131nda genellikle sessiz bir k\u00fclt\u00fcrel dirili\u015fle ba\u015flar; masallar\u0131n hat\u0131rlanmas\u0131, \u015fark\u0131lar\u0131n geri d\u00f6nmesi, ya\u015fl\u0131lar\u0131n dilinin kay\u0131t alt\u0131na al\u0131nmas\u0131, \u00e7ocuklara ana dilde e\u011fitim ve hik\u00e2yeler sunulmas\u0131 ile \u00f6rneklendirilebilir. Bu pratikler, toplumun kendini psikolojik olarak toparlamas\u0131 i\u00e7in b\u00fcy\u00fck i\u015flev g\u00f6revi g\u00f6r\u00fcr. Ve nihayetinde dil geri d\u00f6nd\u00fck\u00e7e, toplum da kendini hat\u0131rlar.<\/p>\n\n\n

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4 – \u0130klim de\u011fi\u015fikli\u011fi, kurakl\u0131k ve tar\u0131msal yoksulla\u015fma, Mezopotamya illerinde ya\u015fayanhalk\u0131n ruh sa\u011fl\u0131\u011f\u0131n\u0131 nas\u0131l etkiliyor?<\/strong><\/p>\n\n\n\n

Mezopotamya gibi tar\u0131m temelli ya\u015fam bi\u00e7imlerinin h\u00e2kim oldu\u011fu b\u00f6lgelerde, iklim krizi yaln\u0131zca ekonomik de\u011fil, varolu\u015fsal bir tehdit<\/strong>tir. Mezopotamya\u2019da tar\u0131m, sadece ekonomik bir faaliyet de\u011fil; kimli\u011fin, haf\u0131zan\u0131n ve toplumsal ba\u011fl\u0131l\u0131\u011f\u0131n par\u00e7as\u0131d\u0131r. Kurakl\u0131k ve tar\u0131msal yoksulla\u015fma, gelece\u011fe dair umut kayb\u0131<\/strong>, yetersizlik duygusu<\/strong> ve kolektif yas<\/strong> yarat\u0131r. Bu durum \u00f6zellikle gen\u00e7 ku\u015faklarda \u201ctopra\u011f\u0131ndan kopma\u201d hissini g\u00fc\u00e7lendirir.
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Ruh sa\u011fl\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan, bu \u00e7evresel kay\u0131plar ekolojik yas<\/strong> ve iklim anksiyetesi<\/strong> \u015feklinde kendini g\u00f6sterir. Biz b\u00f6lgede \u00f6zellikle \u015fu belirtileri s\u0131k g\u00f6zlemliyoruz; kronik kayg\u0131, belirsizli\u011fin yaratt\u0131\u011f\u0131 \u00f6\u011frenilmi\u015f \u00e7aresizlik, gen\u00e7lerde g\u00f6\u00e7 etme bask\u0131s\u0131, topra\u011fa ba\u011fl\u0131l\u0131k kayb\u0131yla gelen kimlik bo\u015flu\u011fu. Bunlar \u2018ekolojik travma\u2019 dedi\u011fimiz s\u00fcrecin par\u00e7as\u0131. Do\u011fan\u0131n kayb\u0131, insan\u0131n i\u00e7 d\u00fcnyas\u0131nda da bir bo\u015fluk yarat\u0131yor. Bu nedenle iklim temelli duygusal destek \u00e7al\u0131\u015fmalar\u0131n\u0131 DER-MEZ olarak \u00e7ok \u00f6nemsiyoruz.\u201d<\/p>\n\n\n

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5 – Hasankeyf\u2019in kayb\u0131 gibi olaylar, sizce sadece k\u00fclt\u00fcrel de\u011fil, psikolojik ekosistem kayb\u0131 da<\/strong> say\u0131labilir mi? \u0130nsan, kendi tarihinin yok edilmesine nas\u0131l uyum sa\u011flar?<\/strong><\/p>\n\n\n\n

Elbette, Hasankeyf\u2019in kayb\u0131 yaln\u0131zca k\u00fclt\u00fcrel bir miras\u0131n yitimi de\u011fil, psikolojik bir ekosistemin \u00e7\u00f6k\u00fc\u015f\u00fcd\u00fcr<\/strong>. Hasankeyf yaln\u0131zca ta\u015flardan olu\u015fan bir yer de\u011fildi; halk\u0131n haf\u0131zas\u0131, hik\u00e2yeleri, k\u00f6kleri, kimlik duygusu orada ya\u015f\u0131yordu. Oradaki her ta\u015f, her ma\u011fara, her bir ev veya Camii, her bir su k\u0131vr\u0131m\u0131; bir an\u0131n\u0131n, bir duygunun, bir \u00f6zlemin, bir umudun birer temsilcileriydi. Tarihin ve do\u011fan\u0131n su alt\u0131nda kalmas\u0131, insanlar\u0131n kendi ge\u00e7mi\u015finin silinmesine ve umudun rehberli\u011finin ortadan kald\u0131r\u0131lmas\u0131na ve hissetmesine neden oldu. <\/p>\n\n\n\n

\u0130nsan, kendi tarihinin ve do\u011fas\u0131n\u0131n sular alt\u0131nda kald\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc\u011f\u00fcnde yaln\u0131zca ge\u00e7mi\u015fini de\u011fil, k\u00f6klerini ve kimli\u011fini<\/strong> de kaybeder. Ve ger\u00e7ek \u015fu ki gelecek ancak ve ancak olumlu ve olumsuz ge\u00e7mi\u015f referans al\u0131narak in\u015fa edilir. Refere edilemedi\u011finde gelecek in\u015fas\u0131 karanl\u0131k, sallant\u0131l\u0131 ve belirsizle\u015fir bu da umutsuzlu\u011fa s\u00fcr\u00fckler.  Bu t\u00fcr yitimler, t\u0131pk\u0131 ki\u015fisel yas gibi toplumsal bir yas s\u00fcreci yarat\u0131r. \u0130nsan kendi tarihinin yok olu\u015funa \u2018uyum sa\u011flamaz\u2019; onunla ya\u015famay\u0131, onu hat\u0131rlamay\u0131 ve aktararak ya\u015fatmay\u0131 \u00f6\u011frenir. Asl\u0131nda uyum sa\u011flamak, bu kayb\u0131 ink\u00e2r etmekle de\u011fil; an\u0131msayarak, hik\u00e2yele\u015ftirerek ve anlam vererek<\/strong> m\u00fcmk\u00fcnd\u00fcr. Yani, ge\u00e7mi\u015fi hat\u0131rlamak bazen en g\u00fc\u00e7l\u00fc iyile\u015fme bi\u00e7imidir. Hasankeyf ile referans noktalar\u0131 silindi diye biliriz. <\/p>\n\n\n

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\u015eunu belirtmeliyim ki Mezopotamya halklar\u0131 buna benzer \u00e7ok y\u0131k\u0131m ya\u015fam\u0131\u015f olmas\u0131na ra\u011fmen, bu y\u0131k\u0131mlarla, direngenli\u011fiyle ba\u015f ederek bu g\u00fcne gelmi\u015f. Haf\u0131zas\u0131n\u0131 en \u00e7etin ko\u015fullarda bile korumaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. En iyi \u00f6rneklerinden biri Dengbej\u2019liktir. <\/strong>Bu g\u00fcn\u00fcn\u00fcn ko\u015fullar\u0131nda da farkl\u0131 ba\u015f etme y\u00f6ntemleri geli\u015ftiriyor. Hasankeyf, ya\u015fayanlar\u0131n haf\u0131zas\u0131nda yeni bir varl\u0131k bi\u00e7imiyle ya\u015famaya devam ediyor ve edecektir. <\/p>\n\n\n\n

Not: Dengebejlik<\/strong> K\u00fcrt s\u00f6zl\u00fc edebiyat\u0131nda kilam<\/strong> ve stran<\/strong> s\u00f6yleme sanat\u0131d\u0131r. <\/p>\n\n\n\n

\u0130nstagran ve Dergide Kullan\u0131lan Foto\u011fraflar<\/strong><\/p>\n\n\n\n

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  • Mardin Evleri: Vikipedi – Nevit Dilmen<\/li>\n<\/ul>\n\n\n\n
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    • DER-MEZ resmi \u0130nstagram hesab\u0131<\/li>\n<\/ul>\n\n\n\n
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      • Dicle Nehri ve Hasankeyf – Do\u011fa Derne\u011fi\u00a0web sitesi<\/li>\n<\/ul>\n\n\n\n
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        • Palestinian refugees 1989 – The Guardian<\/li>\n<\/ul>\n\n\n\n

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          Phasellus vitae ornare varius, quam nunc, tempus purus. 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