{"id":4892,"date":"2026-02-26T02:30:54","date_gmt":"2026-02-25T23:30:54","guid":{"rendered":"https:\/\/psikopolitikdergi.com\/?p=4892"},"modified":"2026-04-26T01:05:58","modified_gmt":"2026-04-25T22:05:58","slug":"epstein-vakasi-travma-sessizlik-taninoa","status":"publish","type":"post","link":"https:\/\/psikopolitikdergi.com\/2026\/02\/26\/epstein-vakasi-travma-sessizlik-taninoa","title":{"rendered":"Epstein Vakas\u0131: Travma, Sessizlik ve Tan\u0131nma"},"content":{"rendered":"\n

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Yazar: Gizem \u00d6lmez Akf\u0131rat – Klinik Psikolog<\/strong><\/p>\n\n\n\n

\u00d6zet<\/strong><\/p>\n\n\n\n

Bu makale, travmay\u0131 yaln\u0131zca bireysel bir psikolojik k\u0131r\u0131lma olarak ele alan yakla\u015f\u0131mlara kar\u015f\u0131 \u00e7\u0131karak, travman\u0131n s\u00fcreklili\u011fini tan\u0131nma, sessizlik ve g\u00fc\u00e7 ili\u015fkileri ba\u011flam\u0131nda tart\u0131\u015fmay\u0131 ama\u00e7lamaktad\u0131r. \u00c7al\u0131\u015fman\u0131n temel iddias\u0131, travman\u0131n kal\u0131c\u0131l\u0131\u011f\u0131n\u0131n yaln\u0131zca ya\u015fanan olaydan de\u011fil, olay sonras\u0131nda kar\u015f\u0131la\u015f\u0131lan ink\u00e2r, ku\u015fku ve tan\u0131nmama pratiklerinden beslendi\u011fidir. Judith Herman\u2019\u0131n travma sonras\u0131 iyile\u015fmeye ili\u015fkin yakla\u015f\u0131m\u0131, Cathy Caruth\u2019un zamansall\u0131k vurgusu ve Dori Laub\u2019un tan\u0131kl\u0131k kuram\u0131 \u00e7er\u00e7evesinde travman\u0131n \u201ctan\u0131kl\u0131k yoklu\u011fu\u201d i\u00e7inde ask\u0131da kalan bir deneyim olarak i\u015fledi\u011fi ileri s\u00fcr\u00fclmektedir. Michel Foucault ve Judith Butler\u2019\u0131n g\u00fc\u00e7 ve tan\u0131nabilirlik analizleri do\u011frultusunda, hangi ac\u0131lar\u0131n kamusal alanda me\u015fru kabul edildi\u011fi sorusu ele al\u0131nmaktad\u0131r. Jeffrey Epstein vakas\u0131, kurumsal sessizlik mekanizmalar\u0131n\u0131n travmay\u0131 nas\u0131l kolektif \u00f6l\u00e7ekte yeniden \u00fcretebildi\u011fini g\u00f6steren bir \u00f6rnek olarak incelenmektedir. Sonu\u00e7 olarak travman\u0131n yaln\u0131zca intrapsi\u015fik de\u011fil, ili\u015fkisel ve politik bir fenomen oldu\u011fu ve iyile\u015fmenin etik bir tan\u0131kl\u0131k zemininde m\u00fcmk\u00fcn olabilece\u011fi savunulmaktad\u0131r.<\/p>\n\n\n\n

Anahtar Kelimeler: Travma, Tan\u0131kl\u0131k, Sessizlik, Tan\u0131nma, G\u00fc\u00e7<\/em><\/strong><\/p>\n\n\n

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Giri\u015f<\/strong><\/p>\n\n\n\n

Travma uzun y\u0131llar boyunca bireyin zihninde olu\u015fan bir k\u0131r\u0131lma ya da talihsiz bir olay\u0131n psikolojik sonucu olarak ele al\u0131nm\u0131\u015ft\u0131r. Oysa travma, ya\u015fanan olay sona erdi\u011finde bitmez; \u00e7o\u011fu zaman as\u0131l y\u0131k\u0131m, olay sonras\u0131nda gelen ink\u00e2r, ku\u015fku ve yaln\u0131z b\u0131rak\u0131lma deneyimiyle ba\u015flar. Herman\u2019\u0131n (2016) vurgulad\u0131\u011f\u0131 gibi, travman\u0131n kal\u0131c\u0131 olup olmayaca\u011f\u0131n\u0131 belirleyen \u015fey yaln\u0131zca olay\u0131n kendisi de\u011fil, ki\u015finin bu deneyim sonras\u0131nda nas\u0131l kar\u015f\u0131land\u0131\u011f\u0131d\u0131r. Tan\u0131nmayan ac\u0131, yaln\u0131zca unutulmaz; ayn\u0131 zamanda i\u015flenemez h\u00e2le gelir.<\/p>\n\n\n\n

Bu makale, travman\u0131n yaln\u0131zca hat\u0131rlama s\u00fcre\u00e7leriyle a\u00e7\u0131klanamayaca\u011f\u0131n\u0131; travman\u0131n s\u0131kl\u0131kla inan\u0131lmamak, tan\u0131nmamak ve yaln\u0131z b\u0131rak\u0131lmak \u00fczerinden \u00f6rg\u00fctlenen ili\u015fkisel bir s\u00fcre\u00e7 oldu\u011funu tart\u0131\u015fmaktad\u0131r (Herman, 2016; Van der Kolk, 2018). Anlat\u0131 ortaya kondu\u011funda kar\u015f\u0131s\u0131nda bir tan\u0131k yoksa, deneyim bellekte donmu\u015f bir zaman par\u00e7as\u0131 gibi kal\u0131r. Laub\u2019un (1992) ifade etti\u011fi gibi, travmatik deneyim \u00e7o\u011fu zaman \u201ctan\u0131kl\u0131k yoklu\u011funda\u201d varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr; anlat\u0131n\u0131n ger\u00e7ekli\u011fi, onu ta\u015f\u0131yacak bir ba\u015fkas\u0131 olmad\u0131\u011f\u0131nda ask\u0131da kal\u0131r.<\/p>\n\n\n\n

Travma Kap\u0131dan \u00c7\u0131k\u0131nca Biter mi?<\/strong><\/p>\n\n\n\n

Travman\u0131n s\u00fcreklili\u011fi, olay\u0131n kendisinden \u00e7ok olay sonras\u0131ndaki kar\u015f\u0131la\u015fmalarla \u015fekillenir. Herman (2016), travman\u0131n iyile\u015fmesinde \u00fc\u00e7 temel a\u015fama tan\u0131mlar: g\u00fcvenli\u011fin yeniden kurulmas\u0131, travmatik an\u0131n\u0131n hat\u0131rlanmas\u0131 ve yas tutulmas\u0131, ard\u0131ndan yeniden ba\u011flant\u0131 kurma. Ancak bu s\u00fcre\u00e7, ancak ki\u015finin deneyimi sosyal olarak tan\u0131nd\u0131\u011f\u0131nda m\u00fcmk\u00fcn olur. \u201cEmin misin?\u201d ya da \u201c\u015eimdi s\u0131ras\u0131 de\u011fil\u201d gibi ifadeler, yaln\u0131zca destek eksikli\u011fi de\u011fildir; travman\u0131n yeniden \u00fcretimidir.<\/p>\n\n\n

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Sessizlik burada n\u00f6tr bir bo\u015fluk de\u011fildir. Butler\u2019\u0131n (2019) belirtti\u011fi gibi, hangi ac\u0131lar\u0131n kamusal olarak tan\u0131nabilir oldu\u011fu, politik ve k\u00fclt\u00fcrel \u00e7er\u00e7eveler taraf\u0131ndan belirlenir. Bu \u00e7er\u00e7eve d\u0131\u015f\u0131nda kalan deneyimler yaln\u0131zca g\u00f6r\u00fcnmez olmaz; ayn\u0131 zamanda \u201cger\u00e7ek\u201d say\u0131lma hakk\u0131n\u0131 da kaybeder. B\u00f6ylece travma yaln\u0131zca bireysel bir ya\u015fant\u0131 de\u011fil, tan\u0131nabilirlik rejimleriyle ili\u015fkili bir fenomen h\u00e2line gelir. Caruth\u2019a (1996) g\u00f6re travma, yaln\u0131zca ge\u00e7mi\u015fte ya\u015fanan bir olay\u0131n hat\u0131rlanmas\u0131 de\u011fildir; temsil edilemeyen bir deneyimin zaman i\u00e7inde tekrar tekrar geri d\u00f6nmesidir. Bu geri d\u00f6n\u00fc\u015f, \u00e7o\u011fu zaman anlat\u0131 kurma kapasitesinin de\u011fil, anlat\u0131n\u0131n kar\u015f\u0131lanma bi\u00e7iminin bir sonucudur. Tan\u0131nmayan deneyim, zamansal olarak kapanamaz; \u00e7\u00fcnk\u00fc toplumsal olarak yer bulamaz.<\/p>\n\n\n\n

Epstein Meselesi: Bir Su\u00e7tan Fazlas\u0131<\/strong><\/p>\n\n\n\n

Jeffrey Epstein vakas\u0131 yaln\u0131zca bireysel bir su\u00e7 olarak okunamaz. Bu dava, g\u00fcc\u00fcn ve sermayenin nas\u0131l sistematik bir sessizlik z\u0131rh\u0131 \u00fcretebildi\u011fini g\u00f6stermektedir. Foucault\u2019nun (2003) belirtti\u011fi gibi, iktidar yaln\u0131zca bast\u0131rmaz; ayn\u0131 zamanda neyin konu\u015fulabilir oldu\u011funa karar verir. Bu ba\u011flamda Epstein vakas\u0131ndaki sessizlik, bir bilgi eksikli\u011finden ziyade kurumsal ve k\u00fclt\u00fcrel mekanizmalarla \u00fcretilmi\u015f bir suskunluk d\u00fczeni olarak okunabilir.<\/p>\n\n\n\n

Bu t\u00fcr vakalarda travma yaln\u0131zca ya\u015fanan istismarla s\u0131n\u0131rl\u0131 kalmaz; olay\u0131n sistematik olarak ink\u00e2r edilmesi de travmatik deneyimin par\u00e7as\u0131 h\u00e2line gelir. Herman (2016), kitlesel travmalarda en y\u0131k\u0131c\u0131 unsurun \u00e7o\u011fu zaman ihlalin kendisi kadar ihlalin reddedilmesi oldu\u011funu belirtir. Ma\u011fdurlar a\u00e7\u0131s\u0131ndan travman\u0131n s\u00fcreklili\u011fi, yaln\u0131zca ge\u00e7mi\u015fte ya\u015fanan olaydan de\u011fil, bu olay\u0131n tan\u0131nmamas\u0131ndan kaynaklan\u0131r.<\/p>\n\n\n\n

\u017di\u017eek\u2019in (2018) i\u015faret etti\u011fi gibi, \u015fiddetin en g\u00f6r\u00fcn\u00fcr bi\u00e7imleri \u00e7o\u011fu zaman sistemin y\u00fczeyinde belirir; oysa as\u0131l belirleyici olan, bu \u015fiddetin g\u00f6r\u00fcnmez kalmas\u0131n\u0131 sa\u011flayan yap\u0131sal d\u00fczenlemelerdir. Epstein vakas\u0131nda g\u00f6r\u00fclen \u015fey, bireysel su\u00e7lar\u0131n \u00f6tesinde, su\u00e7un s\u00fcrd\u00fcr\u00fclebilirli\u011fini sa\u011flayan kurumsal sessizliktir.<\/p>\n\n\n\n

Tarafs\u0131zl\u0131k m\u0131, Tan\u0131kl\u0131k m\u0131?<\/strong><\/p>\n\n\n\n

Ruh sa\u011fl\u0131\u011f\u0131 alan\u0131nda tarafs\u0131zl\u0131k s\u0131kl\u0131kla etik bir ilke olarak savunulur. Ancak g\u00fc\u00e7 asimetrilerinin belirgin oldu\u011fu travmatik ba\u011flamlarda tarafs\u0131zl\u0131k, fiilen g\u00fc\u00e7l\u00fcn\u00fcn konumunu yeniden \u00fcretme riskini ta\u015f\u0131r. Herman (2016), travma \u00e7al\u0131\u015fmas\u0131n\u0131n \u00f6z\u00fcnde etik bir konumlanma gerektirdi\u011fini; klinisyenin yaln\u0131zca d\u00fczenleyici de\u011fil, ayn\u0131 zamanda tan\u0131kl\u0131k eden bir pozisyonda oldu\u011funu vurgular.<\/p>\n\n\n\n

Laub (1992), travmatik anlat\u0131n\u0131n olu\u015fabilmesi i\u00e7in duyabilecek bir di\u011ferinin varl\u0131\u011f\u0131n\u0131n zorunlu oldu\u011funu belirtir. Tan\u0131kl\u0131k, yaln\u0131zca dinlemek de\u011fil; anlat\u0131n\u0131n ger\u00e7ekli\u011fini tan\u0131makt\u0131r. Bu a\u00e7\u0131dan terap\u00f6tik ili\u015fki, yaln\u0131zca semptom d\u00fczenleme alan\u0131 de\u011fil, ayn\u0131 zamanda etik bir kar\u015f\u0131la\u015fma alan\u0131d\u0131r.<\/p>\n\n\n

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Arendt\u2019in (2018) k\u00f6t\u00fcl\u00fc\u011f\u00fcn s\u0131radanl\u0131\u011f\u0131na dair analizi, travma ba\u011flam\u0131nda sessizli\u011fin nas\u0131l normalle\u015ftirilebildi\u011fini anlamak a\u00e7\u0131s\u0131ndan \u00f6nemlidir. Sessizlik \u00e7o\u011fu zaman k\u00f6t\u00fc niyetli bir eylem olarak de\u011fil, i\u015flerin d\u00fczeni bozulmas\u0131n d\u00fc\u015f\u00fcncesiyle me\u015frula\u015ft\u0131r\u0131l\u0131r. B\u00f6ylece travmatik deneyim yaln\u0131zca bireysel bir sorun olarak \u00e7er\u00e7evelenir ve politik boyutu g\u00f6r\u00fcnmez k\u0131l\u0131n\u0131r.<\/p>\n\n\n\n

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

Travma yaln\u0131zca bireyin ta\u015f\u0131d\u0131\u011f\u0131 bir y\u00fck de\u011fildir; ayn\u0131 zamanda toplumun tan\u0131ma kapasitesindeki k\u0131r\u0131lmay\u0131 yans\u0131t\u0131r. Tan\u0131nmayan ac\u0131, yaln\u0131zca bireysel bir kay\u0131p de\u011fil; kamusal alandan d\u0131\u015flanm\u0131\u015f bir deneyimdir. Travma \u00e7o\u011fu zaman ya\u015fand\u0131\u011f\u0131 i\u00e7in de\u011fil, tan\u0131nmad\u0131\u011f\u0131 i\u00e7in kal\u0131c\u0131d\u0131r. Sessizlik, travman\u0131n do\u011fal sonucu de\u011fil; onu s\u00fcrd\u00fcren toplumsal bir mekanizmad\u0131r.<\/p>\n\n\n\n

Bu nedenle travmayla \u00e7al\u0131\u015fmak, yaln\u0131zca bireysel belirtilerle de\u011fil; ink\u00e2r, yaln\u0131zla\u015ft\u0131rma ve duyulmama deneyimleriyle de \u00e7al\u0131\u015fmay\u0131 gerektirir. Ruh sa\u011fl\u0131\u011f\u0131 \u00e7al\u0131\u015fanlar\u0131n\u0131n etik sorumlulu\u011fu, yaln\u0131zca d\u00fczenlemek ya da yat\u0131\u015ft\u0131rmak de\u011fil; dan\u0131\u015fan\u0131n sesinin kayboldu\u011fu yerde ona e\u015flik etmektir. \u0130yile\u015fme, yaln\u0131zca intrapsi\u015fik bir s\u00fcre\u00e7 de\u011fil; tan\u0131nma ve tan\u0131kl\u0131k \u00fczerinden kurulan ili\u015fkisel bir deneyimdir.<\/p>\n\n\n\n

Travma b\u00f6ylece ge\u00e7mi\u015fte kalm\u0131\u015f tekil bir olay olmaktan \u00e7\u0131kar; tan\u0131kl\u0131k bulana kadar s\u00fcren bir zamansall\u0131\u011fa d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n\n\n\n

KAYNAKLAR <\/strong><\/p>\n\n\n\n

Arendt, H. (2018). K\u00f6t\u00fcl\u00fc\u011f\u00fcn s\u0131radanl\u0131\u011f\u0131: Adolf Eichmann Kud\u00fcs\u2019te<\/em> (\u00d6. \u00c7elik, \u00c7ev.). Metis.<\/p>\n\n\n\n

Butler, J. (2019). K\u0131r\u0131lgan hayat: Yas\u0131n ve \u015fiddetin g\u00fcc\u00fc<\/em> (B. Ert\u00fcr, \u00c7ev.). Metis.<\/p>\n\n\n\n

Caruth, C. (1996). Unclaimed experience: Trauma, narrative, and history<\/em>. Johns Hopkins University Press.<\/p>\n\n\n\n

Foucault, M. (2003). Cinselli\u011fin tarihi<\/em> (H. U. Tanr\u0131\u00f6ver, \u00c7ev.). Ayr\u0131nt\u0131.<\/p>\n\n\n\n

Herman, J. L. (2016). Travma ve iyile\u015fme<\/em> (T. Tosun, \u00c7ev.). Literat\u00fcr Yay\u0131nlar\u0131.<\/p>\n\n\n\n

Laub, D. (1992). Bearing witness or the vicissitudes of listening. In S. Felman & D. Laub (Eds.), Testimony: Crises of witnessing in literature, psychoanalysis, and history<\/em> (pp. 57\u201374). Routledge.<\/p>\n\n\n\n

Van der Kolk, B. A. (2018). Beden kay\u0131t tutar: Travman\u0131n beden ve beyin \u00fczerindeki etkileri<\/em> (N. C. Maral, \u00c7ev.). Nobel Ya\u015fam.<\/p>\n\n\n\n

\u017di\u017eek, S. (2018). \u015eiddet: Alt\u0131 yan d\u00fc\u015f\u00fcnce<\/em> (A. Ergen\u00e7, \u00c7ev.). Encore.<\/p>\n\n\n\n

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Yazar: Gizem \u00d6lmez Akf\u0131rat – Klinik Psikolog \u00d6zet Bu makale, travmay\u0131 yaln\u0131zca bireysel bir psikolojik k\u0131r\u0131lma olarak ele alan yakla\u015f\u0131mlara kar\u015f\u0131 \u00e7\u0131karak, travman\u0131n s\u00fcreklili\u011fini tan\u0131nma, sessizlik [\u2026]<\/span><\/p>\n","protected":false},"author":270452333,"featured_media":4903,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_wpcom_ai_launchpad_first_post":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"[]","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false,"jetpack_post_was_ever_published":false},"categories":[1513],"tags":[1502,1503,1378,1518,1521,1492,1461,1460,1493,1514,1515,1444,1403,1449,1431],"class_list":["post-4892","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-epstein-dosyasi-dergi","tag-cocuk-haklari","tag-cocuk-isciligi","tag-elestirel-psikoloji","tag-epstein-dosyasi","tag-epstein-vakasi","tag-feminist","tag-feminizm","tag-kadin","tag-kadin-haklari","tag-kapitalizm","tag-patriyarka","tag-politik-psikoloji","tag-psikolog","tag-sosyal-psikoloji","tag-travma"],"yoast_head":"\nEpstein Vakas\u0131: Travma, Sessizlik ve Tan\u0131nma<\/title>\n<meta name=\"description\" content=\"Travmayla \u00e7al\u0131\u015fmak, yaln\u0131zca bireysel belirtilerle de\u011fil; 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