{"id":8293,"date":"2026-06-20T23:37:35","date_gmt":"2026-06-20T20:37:35","guid":{"rendered":"https:\/\/psikopolitikdergi.com\/?p=8293"},"modified":"2026-06-20T23:40:40","modified_gmt":"2026-06-20T20:40:40","slug":"goc-ve-yas","status":"publish","type":"post","link":"https:\/\/psikopolitikdergi.com\/2026\/06\/20\/goc-ve-yas","title":{"rendered":"Valize S\u0131\u011fd\u0131r\u0131lamayanlar: G\u00f6\u00e7 ve Yas"},"content":{"rendered":"\n

 <\/p>\n\n\n\n

Uzm. Psk. Aylin G\u00fclery\u00fcz<\/strong><\/p>\n\n\n\n

“Home is not where you are born; home is where all your attempts to escape cease.”(“Yuva do\u011fdu\u011funuz yer de\u011fildir; ka\u00e7ma \u00e7abalar\u0131n\u0131z\u0131n sona erdi\u011fi yerdir.”)<\/em> \u2014 Naguib Mahfouz<\/strong><\/p>\n\n\n

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Hareket H\u00e2lindeki D\u00fcnyada Yerinden Edilme<\/strong><\/p>\n\n\n\n

\u0130nsanl\u0131\u011f\u0131n hik\u00e2yesi, asl\u0131nda hareketin hik\u00e2yesidir. Yakla\u015f\u0131k 300 bin y\u0131l \u00f6nce Afrika’da ortaya \u00e7\u0131kan Homo sapiens, hayatta kalmak, kaynak bulmak ve yeni ya\u015fam alanlar\u0131 ke\u015ffetmek i\u00e7in k\u0131talar boyunca hareket etmi\u015f; bug\u00fcn d\u00fcnyan\u0131n her k\u00f6\u015fesine ula\u015fan insan topluluklar\u0131n\u0131n temellerini bu yolculuklar olu\u015fturmu\u015ftur. Bu anlamda g\u00f6\u00e7, insanl\u0131k tarihinin istisnai de\u011fil, kurucu deneyimlerinden biridir. \u0130nsanlar y\u00fczy\u0131llard\u0131r sava\u015flar, k\u0131tl\u0131klar, do\u011fal afetler, ekonomik krizler, s\u00f6m\u00fcrgecilik, siyasi bask\u0131lar ve daha iyi ya\u015fam ko\u015fullar\u0131 aray\u0131\u015f\u0131 nedeniyle yer de\u011fi\u015ftirmektedir. Ancak her g\u00f6\u00e7 deneyimi ayn\u0131 de\u011fildir. Kimi g\u00f6\u00e7ler bireyin tercihleri do\u011frultusunda ger\u00e7ekle\u015firken, kimileri hayatta kalabilmek i\u00e7in verilmi\u015f zorunlu kararlard\u0131r. \u00d6zellikle son y\u0131llarda artan silahl\u0131 \u00e7at\u0131\u015fmalar, iklim krizi ve ekonomik e\u015fitsizlikler nedeniyle milyonlarca insan ya\u015fad\u0131\u011f\u0131 yerleri terk etmek zorunda kalmaktad\u0131r.<\/p>\n\n\n\n

Yerinden edilme ve g\u00f6\u00e7 \u00e7o\u011fu zaman istatistiklerle, s\u0131n\u0131r politikalar\u0131yla veya ekonomik sonu\u00e7lar\u0131yla ele al\u0131n\u0131r. Oysa her say\u0131, ard\u0131nda yar\u0131m kalm\u0131\u015f bir ya\u015fam hik\u00e2yesi ta\u015f\u0131r. Bir evin kap\u0131s\u0131n\u0131 son kez kapatmak, \u00e7ocuklu\u011fun ge\u00e7ti\u011fi soka\u011fa veda etmek, mezarlar\u0131 geride b\u0131rakmak ya da y\u0131llard\u0131r tan\u0131nan bir mahallenin art\u0131k ula\u015f\u0131lamaz veya tan\u0131namaz h\u00e2le gelmesi yaln\u0131zca fiziksel bir ayr\u0131l\u0131k de\u011fildir. Bu deneyimler ayn\u0131 zamanda psikolojik bir s\u00fcreci ifade eder. G\u00f6\u00e7, yaln\u0131zca bir yer de\u011fi\u015ftirme hareketi de\u011fil; aidiyet, kimlik, bellek ve g\u00fcvenlik duygusunun yeniden \u015fekillendi\u011fi karma\u015f\u0131k bir s\u00fcre\u00e7tir.<\/p>\n\n\n\n

Yuva Hissi: Mek\u00e2n\u0131n Psikolojik Anlam\u0131<\/strong><\/strong><\/strong><\/p>\n\n\n\n

Bir evi ev yapan \u015fey yaln\u0131zca duvarlar ve \u00e7at\u0131lar de\u011fildir. \u0130nsanlar ya\u015fad\u0131klar\u0131 mek\u00e2nlarla duygusal ba\u011flar kurarlar. \u00c7ocuklu\u011fun ge\u00e7ti\u011fi oda, her sabah \u00f6n\u00fcnden ge\u00e7ilen sokak, k\u00f6\u015fe ba\u015f\u0131ndaki manav, mahalledeki bakkal veya kom\u015fularla payla\u015f\u0131lan g\u00fcndelik ili\u015fkiler bireyin kimli\u011finin bir par\u00e7as\u0131 h\u00e2line gelir.<\/p>\n\n\n

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\u00c7evre psikolojisi alan\u0131ndaki \u00e7al\u0131\u015fmalar, insanlar\u0131n fiziksel mek\u00e2nlarla kurdu\u011fu ili\u015fkinin psikolojik iyi olu\u015f \u00fczerinde \u00f6nemli etkileri oldu\u011funu g\u00f6stermektedir. Mek\u00e2nlar bireylere yaln\u0131zca bar\u0131nma sa\u011flamaz; ayn\u0131 zamanda s\u00fcreklilik hissi verir. \u0130nsanlar kim olduklar\u0131n\u0131, nereden geldiklerini ve d\u00fcnyadaki yerlerini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ya\u015fad\u0131klar\u0131 \u00e7evre arac\u0131l\u0131\u011f\u0131yla anlamland\u0131r\u0131rlar. Bu nedenle zorunlu g\u00f6\u00e7 deneyimi ve yerinden edilme, sadece bir co\u011frafi hareketlilik olarak de\u011ferlendirilemez. Yerinden edilen birey, \u00e7o\u011fu zaman kendi ya\u015fam \u00f6yk\u00fcs\u00fcn\u00fcn sahnesinde al\u0131\u015fk\u0131n oldu\u011fu s\u00fcreklili\u011fi kaybeder. Bu kay\u0131p, al\u0131\u015f\u0131lm\u0131\u015f ya\u015fam d\u00fczeninin bozulmas\u0131na ve ki\u015finin d\u00fcnyay\u0131 \u00f6ng\u00f6r\u00fclebilir bir yer olarak alg\u0131lama kapasitesinin sars\u0131lmas\u0131na yol a\u00e7ar.<\/p>\n\n\n\n

G\u00f6\u00e7\u00fcn G\u00f6r\u00fcnmeyen \u0130zleri: Yas S\u00fcreci<\/strong><\/p>\n\n\n\n

“The reality is that you will grieve forever<\/em>” (K\u00fcbler-Ross & Kessler, 2005, p. 7).\u00a0 (Ger\u00e7ek \u015fu ki, yas\u0131n\u0131z sonsuza kadar s\u00fcrecektir.)<\/em><\/p>\n\n\n\n

Bu ifade, yas\u0131n tamamlanmas\u0131 gereken bir s\u00fcre\u00e7ten ziyade, ki\u015finin kay\u0131pla kurdu\u011fu ili\u015fkinin zaman i\u00e7erisinde d\u00f6n\u00fc\u015fmesi olarak anla\u015f\u0131lmal\u0131d\u0131r. Yerinden edilme ve zorunlu g\u00f6\u00e7 deneyimlerinde de kaybedilen yuva, aidiyet hissi ve ge\u00e7mi\u015f ya\u015fam b\u00fct\u00fcn\u00fcyle geride b\u0131rak\u0131lamaz. \u0130nsanlar \u00e7o\u011fu zaman bu kay\u0131plar\u0131 unutmaz; aksine onlarla birlikte ya\u015famay\u0131 \u00f6\u011frenirler.<\/p>\n\n\n\n

Psikiyatrist Elisabeth K\u00fcbler-Ross’un geli\u015ftirdi\u011fi yas modeli, kay\u0131p kar\u015f\u0131s\u0131nda insanlar\u0131n ya\u015fayabilece\u011fi duygusal tepkileri anlamak i\u00e7in \u00f6nemli bir \u00e7er\u00e7eve sunar. K\u00fcbler-Ross (1969), yas s\u00fcrecini ink\u00e2r, \u00f6fke, pazarl\u0131k, depresyon ve kabullenme olmak \u00fczere be\u015f temel tepki \u00fczerinden a\u00e7\u0131klam\u0131\u015ft\u0131r. Her ne kadar bu model ba\u015flang\u0131\u00e7ta \u00f6l\u00fcmc\u00fcl hastal\u0131k tan\u0131s\u0131 alan bireylerin deneyimlerini anlamak amac\u0131yla geli\u015ftirilmi\u015f olsa da, zamanla farkl\u0131 kay\u0131p deneyimlerini yorumlamak i\u00e7in de kullan\u0131lm\u0131\u015ft\u0131r. Yerinden edilme s\u00fcrecinde bireyler de geride b\u0131rakt\u0131klar\u0131 ya\u015famlar\u0131na ili\u015fkin kay\u0131plar nedeniyle benzer duygusal tepkiler g\u00f6sterebilmektedir.<\/p>\n\n\n

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G\u00f6\u00e7 eden bireyler yaln\u0131zca fiziksel bir mek\u00e2n\u0131 terk etmezler; ayn\u0131 zamanda sosyal ili\u015fkilerinden, k\u00fclt\u00fcrel al\u0131\u015fkanl\u0131klar\u0131ndan, mesleki rollerinden ve g\u00fcnl\u00fck ya\u015fam rutinlerinden de uzakla\u015f\u0131rlar. Bir dilin g\u00fcndelik kullan\u0131m\u0131ndan kopmak, \u00e7ocukluk an\u0131lar\u0131n\u0131n ge\u00e7ti\u011fi sokaklara eri\u015fememek ya da gelece\u011fe dair planlar\u0131n yar\u0131m kalmas\u0131 gibi g\u00f6r\u00fcnmez kay\u0131plar, bireyin ya\u015fam\u0131ndaki s\u00fcreklilik hissini zedeleyebilir. Bu nedenle g\u00f6\u00e7 sonras\u0131nda hissedilen \u00f6zlem, ge\u00e7mi\u015fe d\u00f6nme arzusu veya eski ya\u015fam\u0131n s\u0131k s\u0131k hat\u0131rlanmas\u0131 yaln\u0131zca nostaljik duygular de\u011fil, devam eden bir yas s\u00fcrecinin yans\u0131malar\u0131 olarak da de\u011ferlendirilebilir.<\/p>\n\n\n\n

Psikanalist Vam\u0131k Volkan’a g\u00f6re g\u00f6\u00e7, yaln\u0131zca co\u011frafi bir yer de\u011fi\u015fikli\u011fi de\u011fil, ayn\u0131 zamanda \u00e7ok katmanl\u0131 bir yas deneyimidir. Volkan (2017), g\u00f6\u00e7 eden bireylerin geride b\u0131rakt\u0131klar\u0131 topraklar, ili\u015fkiler ve aidiyet duygular\u0131 i\u00e7in “s\u00fcregiden yas” ya\u015fayabileceklerini belirtir. Ona g\u00f6re insanlar yaln\u0131zca evlerini de\u011fil, kimliklerinin bir par\u00e7as\u0131 h\u00e2line gelmi\u015f sembolleri, an\u0131lar\u0131 ve kolektif ba\u011flar\u0131 da geride b\u0131rak\u0131rlar. Bu nedenle g\u00f6\u00e7, bireyin benlik alg\u0131s\u0131n\u0131 yeniden \u015fekillendiren psikolojik bir d\u00f6n\u00fc\u015f\u00fcm s\u00fcreci olarak ele al\u0131nmal\u0131d\u0131r.<\/p>\n\n\n\n

Volkan’\u0131n “ta\u015f\u0131nan kimlik” yakla\u015f\u0131m\u0131, insanlar\u0131n fiziksel olarak yeni bir yere yerle\u015fseler bile ge\u00e7mi\u015flerine ait duygusal ve k\u00fclt\u00fcrel unsurlar\u0131 yanlar\u0131nda ta\u015f\u0131maya devam ettiklerini \u00f6ne s\u00fcrer. Bu yakla\u015f\u0131m, m\u00fcltecilerin ve zorunlu g\u00f6\u00e7 ya\u015fayan bireylerin y\u0131llar sonra dahi geride b\u0131rakt\u0131klar\u0131 yerlere neden g\u00fc\u00e7l\u00fc bir duygusal ba\u011f hissettiklerini anlamam\u0131za yard\u0131mc\u0131 olur. Bu ba\u011flamda yuva, yaln\u0131zca ya\u015fan\u0131lan bir mek\u00e2n de\u011fil; ki\u015finin ge\u00e7mi\u015fiyle, toplulu\u011fuyla ve kendisiyle kurdu\u011fu ili\u015fkinin psikolojik bir temsilidir.<\/p>\n\n\n

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Travman\u0131n G\u00fcndelikle\u015fti\u011fi Ya\u015famlar<\/strong>: S\u00fcre\u011fen Travman\u0131n Psikolojisi<\/strong>  <\/strong><\/p>\n\n\n\n

Yerinden edilme ve g\u00f6\u00e7 s\u00f6z konusu oldu\u011funda travma kavram\u0131 s\u0131kl\u0131kla g\u00fcndeme gelir. Ancak travmay\u0131 yaln\u0131zca sava\u015f, i\u015fkence veya \u015fiddet deneyimleriyle s\u0131n\u0131rlamak eksik bir yakla\u015f\u0131m olacakt\u0131r. Travma ara\u015ft\u0131rmalar\u0131 son y\u0131llarda bireyin ya\u015fad\u0131\u011f\u0131 olaylardan \u00e7ok, olay sonras\u0131nda maruz kald\u0131\u011f\u0131 ko\u015fullara da dikkat \u00e7ekmektedir. \u00d6rne\u011fin bir ki\u015fi sava\u015f ortam\u0131ndan uzakla\u015fm\u0131\u015f olsa bile, belirsiz hukuki stat\u00fc, yoksulluk, i\u015fsizlik, ayr\u0131mc\u0131l\u0131k ve sosyal izolasyon gibi fakt\u00f6rler ruhsal s\u0131k\u0131nt\u0131lar\u0131n devam etmesine neden olabilir. <\/p>\n\n\n\n

Bu durum, travman\u0131n yaln\u0131zca ge\u00e7mi\u015fte ya\u015fanan bir olay olmad\u0131\u011f\u0131n\u0131; ki\u015finin bug\u00fcn i\u00e7inde bulundu\u011fu toplumsal ko\u015fullarla da ili\u015fkili oldu\u011funu g\u00f6stermektedir. Dolay\u0131s\u0131yla yerinden edilen bireylerin ya\u015fad\u0131\u011f\u0131 psikolojik zorluklar\u0131 yaln\u0131zca bireysel dayan\u0131kl\u0131l\u0131k eksikli\u011fiyle a\u00e7\u0131klamak yetersizdir. Sorunun \u00f6nemli bir k\u0131sm\u0131 sosyal ve politik yap\u0131lar\u0131n i\u00e7erisinde \u00fcretilmektedir.<\/p>\n\n\n\n

\u00d6teki Olman\u0131n Yeniden Yarat\u0131m\u0131: Kimlik ve Aidiyet<\/strong><\/p>\n\n\n\n

\u0130nsanlar kendilerini yaln\u0131zca bireysel \u00f6zellikleri \u00fczerinden tan\u0131mlamazlar. Ulusal kimlik, etnik k\u00f6ken, dil, k\u00fclt\u00fcr ve toplumsal ili\u015fkiler ki\u015finin benlik alg\u0131s\u0131n\u0131n \u00f6nemli par\u00e7alar\u0131d\u0131r. G\u00f6\u00e7 s\u00fcreci bu unsurlar\u0131n tamam\u0131n\u0131 yeniden m\u00fczakere etmeyi gerektirir. Yeni bir topluma gelen bireyler \u00e7o\u011fu zaman \u201cyabanc\u0131\u201d, \u201cg\u00f6\u00e7men\u201d veya \u201cm\u00fclteci\u201d kimlikleriyle tan\u0131mlan\u0131rlar. Bu kategoriler yaln\u0131zca hukuki de\u011fil, ayn\u0131 zamanda psikolojik sonu\u00e7lar da do\u011furur. \u00c7\u00fcnk\u00fc bireyin nas\u0131l alg\u0131land\u0131\u011f\u0131, zamanla kendisini nas\u0131l alg\u0131lad\u0131\u011f\u0131n\u0131 etkileyebilir.<\/p>\n\n\n\n

Sosyal psikoloji ara\u015ft\u0131rmalar\u0131, d\u0131\u015flanma ve ayr\u0131mc\u0131l\u0131\u011fa maruz kalan bireylerde kayg\u0131, depresyon ve d\u00fc\u015f\u00fck \u00f6zsayg\u0131 riskinin artt\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. \u0130nsanlar yaln\u0131zca ekonomik kaynaklara de\u011fil, ayn\u0131 zamanda tan\u0131nmaya ve kabul g\u00f6rmeye de ihtiya\u00e7 duyarlar. Bir topluma ait hissedememek, uzun vadede ruhsal iyi olu\u015f \u00fczerinde \u00f6nemli etkiler yaratabilir. Bu nedenle aidiyet yaln\u0131zca bireysel bir duygu de\u011fil, politik bir meseledir. Toplumlar\u0131n g\u00f6\u00e7menleri nas\u0131l kar\u015f\u0131lad\u0131\u011f\u0131, hangi haklar\u0131 tan\u0131d\u0131\u011f\u0131 ve hangi s\u00f6ylemleri \u00fcretti\u011fi psikolojik iyilik h\u00e2linin \u00f6nemli belirleyicileri aras\u0131nda yer al\u0131r.<\/p>\n\n\n\n

S\u0131n\u0131rlar ve S\u0131n\u0131rs\u0131z Belirsizlikler: Ruh Sa\u011fl\u0131\u011f\u0131n\u0131 Yeniden D\u00fc\u015f\u00fcnmek<\/strong><\/strong><\/strong><\/strong><\/p>\n\n\n

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G\u00f6\u00e7 tart\u0131\u015fmalar\u0131 \u00e7o\u011fu zaman g\u00fcvenlik ve s\u0131n\u0131r politikalar\u0131 etraf\u0131nda \u015fekillenir. Ancak s\u0131n\u0131rlar yaln\u0131zca devletlerin \u00e7izdi\u011fi co\u011frafi \u00e7izgiler de\u011fildir. Ayn\u0131 zamanda kimlerin i\u00e7eride, kimlerin d\u0131\u015far\u0131da kabul edildi\u011fini belirleyen sosyal mekanizmalard\u0131r. Bir\u00e7ok g\u00f6\u00e7men ve m\u00fclteci i\u00e7in s\u0131n\u0131rlar fiziksel oldu\u011fu kadar psikolojiktir. Uzun bekleme s\u00fcre\u00e7leri, b\u00fcrokratik engeller, ge\u00e7ici koruma stat\u00fcleri ve gelece\u011fe ili\u015fkin belirsizlikler insanlar\u0131n ya\u015famlar\u0131 \u00fczerinde s\u00fcrekli bir bask\u0131 yaratabilir. Frans\u0131z antropolog Didier Fassin\u2019in belirtti\u011fi gibi, modern insani yard\u0131m sistemleri \u00e7o\u011fu zaman insanlar\u0131n ya\u015famlar\u0131n\u0131 korurken ayn\u0131 zamanda onlar\u0131 k\u0131r\u0131lgan ve ba\u011f\u0131ml\u0131 pozisyonlarda tutabilmektedir. <\/p>\n\n\n\n

Bu durum, g\u00f6\u00e7menlerin yaln\u0131zca yard\u0131m alan ki\u015filer olarak g\u00f6r\u00fclmesine neden olurken, \u00f6zne olma kapasitelerini g\u00f6r\u00fcnmezle\u015ftirebilir. Psikolojik a\u00e7\u0131dan de\u011ferlendirildi\u011finde, bireyin kendi ya\u015fam\u0131 \u00fczerinde kontrol sahibi oldu\u011funu hissedebilmesi ruh sa\u011fl\u0131\u011f\u0131n\u0131n temel bile\u015fenlerinden biridir. S\u00fcrekli belirsizlik i\u00e7inde ya\u015famak ise kronik stresin \u00f6nemli kaynaklar\u0131ndan biridir.<\/p>\n\n\n\n

Kolektif Bellek ve Yerinden Edilme<\/strong><\/p>\n\n\n\n

Yerinden edilme yaln\u0131zca bireysel de\u011fil, kolektif bir deneyimdir. Topluluklar da t\u0131pk\u0131 bireyler gibi ge\u00e7mi\u015flerini hat\u0131rlar ve bu hat\u0131ralar kimliklerinin \u00f6nemli par\u00e7alar\u0131n\u0131 olu\u015fturur. G\u00f6\u00e7 eden topluluklar \u00e7o\u011fu zaman kaybettikleri yerlere ili\u015fkin anlat\u0131lar \u00fcretirler. Hik\u00e2yeler, \u015fark\u0131lar, yemek k\u00fclt\u00fcr\u00fc ve g\u00fcndelik rit\u00fceller ge\u00e7mi\u015fle ba\u011f kurman\u0131n ara\u00e7lar\u0131 h\u00e2line gelir. Bu pratikler yaln\u0131zca k\u00fclt\u00fcrel miras\u0131 korumaz; ayn\u0131 zamanda psikolojik dayan\u0131kl\u0131l\u0131\u011f\u0131 da destekler. Bellek \u00e7al\u0131\u015fmalar\u0131, insanlar\u0131n ge\u00e7mi\u015f deneyimlerini anlamland\u0131rabilmelerinin iyile\u015fme s\u00fcre\u00e7lerinde \u00f6nemli rol oynad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Bu nedenle g\u00f6\u00e7men topluluklar\u0131n k\u00fclt\u00fcrel pratiklerini s\u00fcrd\u00fcrmeleri yaln\u0131zca nostaljik bir faaliyet de\u011fil, ayn\u0131 zamanda ruhsal bir ihtiya\u00e7 olarak de\u011ferlendirilebilir.<\/p>\n\n\n\n

Yeniden K\u00f6klenmek: Psikososyal Deste\u011fin G\u00f6\u00e7 S\u00fcrecindeki Etkisi<\/strong><\/strong><\/p>\n\n\n

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Yerinden edilme, derin kay\u0131plar kadar yeniden ba\u015flama \u00e7abalar\u0131n\u0131n da hik\u00e2yesidir.\u00a0 \u0130nsanlar ayn\u0131 zamanda ola\u011fan\u00fcst\u00fc uyum kapasitesine sahip varl\u0131klard\u0131r. Tarih boyunca milyonlarca insan yeni ya\u015famlar kurmu\u015f, yeni topluluklar olu\u015fturmu\u015f ve zorlu ko\u015fullara ra\u011fmen \u00fcretmeye devam etmi\u015ftir. Psikolojik dayan\u0131kl\u0131l\u0131k kavram\u0131 burada \u00f6nemli olmakla birlikte, bu dayan\u0131kl\u0131l\u0131\u011f\u0131 yaln\u0131zca bireysel \u00f6zelliklere indirgemek do\u011fru de\u011fildir. \u0130nsanlar\u0131n g\u00fc\u00e7l\u00fc kalabilmesini sa\u011flayan en \u00f6nemli fakt\u00f6rlerden biri sosyal destek a\u011flar\u0131d\u0131r. Aile ba\u011flar\u0131, kom\u015fuluk ili\u015fkileri, dayan\u0131\u015fma gruplar\u0131, sivil toplum \u00f6rg\u00fctleri ve psikososyal destek hizmetleri bireylerin ya\u015fad\u0131klar\u0131 kay\u0131plarla ba\u015f etmelerine yard\u0131mc\u0131 olur. \u0130yile\u015fme \u00e7o\u011fu zaman bireyin tek ba\u015f\u0131na ger\u00e7ekle\u015ftirdi\u011fi bir s\u00fcre\u00e7 de\u011fil, topluluk i\u00e7inde yeniden ba\u011f kurabilme deneyimidir. <\/p>\n\n\n\n

Bu nedenle psikososyal destek \u00e7al\u0131\u015fmalar\u0131n\u0131n amac\u0131 yaln\u0131zca semptomlar\u0131 azaltmak olmamal\u0131d\u0131r. \u0130nsanlar\u0131n toplumsal kat\u0131l\u0131m\u0131n\u0131 g\u00fc\u00e7lendirmek, aidiyet hissini desteklemek ve ya\u015famlar\u0131 \u00fczerinde yeniden s\u00f6z sahibi olmalar\u0131n\u0131 sa\u011flamak da ruh sa\u011fl\u0131\u011f\u0131n\u0131n \u00f6nemli bile\u015fenleridir.<\/p>\n\n\n\n

Yerinden Edilmenin Psikolojisi Neden Politik Bir Meseledir?<\/strong><\/p>\n\n\n\n

Yerinden edilme ve g\u00f6\u00e7, insanlar\u0131n yaln\u0131zca ya\u015fad\u0131klar\u0131 mek\u00e2nlar\u0131 de\u011fil; kimliklerini, ili\u015fkilerini, belleklerini ve gelecek tasar\u0131mlar\u0131n\u0131 da etkileyen \u00e7ok katmanl\u0131 deneyimlerdir. Bu nedenle g\u00f6\u00e7\u00fcn psikolojik sonu\u00e7lar\u0131n\u0131 yaln\u0131zca bireysel belirtiler \u00fczerinden okumak yeterli de\u011fildir. Kayg\u0131, depresyon, travma veya umutsuzluk gibi ruhsal deneyimler \u00e7o\u011fu zaman bireyin i\u00e7inde bulundu\u011fu toplumsal ko\u015fullarla yak\u0131ndan ili\u015fkilidir. Sava\u015flar, e\u015fitsizlikler, s\u0131n\u0131r rejimleri, ayr\u0131mc\u0131l\u0131k ve d\u0131\u015flanma mekanizmalar\u0131 insanlar\u0131n ruhsal d\u00fcnyalar\u0131nda derin izler b\u0131rakmaktad\u0131r. Psikoloji, bireyin i\u00e7 d\u00fcnyas\u0131n\u0131 anlamaya \u00e7al\u0131\u015f\u0131rken onu \u00e7evreleyen politik ve toplumsal ger\u00e7eklikleri g\u00f6z ard\u0131 edemez. Yerinden edilmenin psikolojisi bize ruh sa\u011fl\u0131\u011f\u0131n\u0131n yaln\u0131zca bireysel bir mesele olmad\u0131\u011f\u0131n\u0131; ayn\u0131 zamanda adalet, haklar, e\u015fitlik ve toplumsal kabul meselesi oldu\u011funu hat\u0131rlat\u0131r.<\/p>\n\n\n\n

Bug\u00fcn milyonlarca insan evlerinden uzakta ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcr\u00fcrken, g\u00f6\u00e7\u00fc yaln\u0131zca bir n\u00fcfus hareketi olarak de\u011fil; insan\u0131n aidiyet, g\u00fcvenlik ve anlam aray\u0131\u015f\u0131n\u0131n bir par\u00e7as\u0131 olarak d\u00fc\u015f\u00fcnmek gerekmektedir. \u00c7\u00fcnk\u00fc bazen insanlar bir evi de\u011fil, bir d\u00fcnyay\u0131 geride b\u0131rak\u0131rlar. Ve yeni bir hayat kurmak, yaln\u0131zca yeni bir yere gitmekten \u00e7ok daha fazlas\u0131n\u0131 ifade eder.<\/p>\n\n\n\n

Kaynaklar<\/strong><\/p>\n\n\n\n

Butler, J. (2004). Precarious life: The powers of mourning and violence<\/em>. Verso.<\/p>\n\n\n\n

Fassin, D. (2012). Humanitarian reason: A moral history of the present<\/em>. University of California Press.<\/p>\n\n\n\n

Miller, K. E., & Rasmussen, A. (2017). The mental health of civilians displaced by armed conflict: An ecological model of refugee distress. Epidemiology and Psychiatric Sciences, 26<\/em>(2), 129\u2013138. https:\/\/doi.org\/10.1017\/S2045796016000172<\/a><\/p>\n\n\n\n

Said, E. W. (2000). Reflections on exile and other essays<\/em>. Harvard University Press.<\/p>\n\n\n\n

Silove, D. (2013). The ADAPT model: A conceptual framework for mental health and psychosocial programming in post conflict settings. Intervention, 11<\/em>(3), 237\u2013248.<\/p>\n\n\n\n

Turner, S. (2015). What is a refugee camp? Explorations of the limits and effects of the camp. Journal of Refugee Studies, 28<\/em>(2), 139\u2013148. https:\/\/doi.org\/10.1093\/jrs\/feu032<\/a><\/p>\n\n\n\n

United Nations High Commissioner for Refugees (UNHCR). (2025). Global trends: Forced displacement in 2024<\/em>. UNHCR.<\/p>\n\n\n\n

Van der Kolk, B. A. (2014). The body keeps the score: Brain, mind, and body in the healing of trauma<\/em>. Viking.<\/p>\n\n\n\n

Volkan, V. D. (2017). Immigrants and refugees: Trauma, perennial mourning, prejudice, and border psychology<\/em>. Karnac Books.<\/p>\n\n\n\n

Zetter, R. (2007). More labels, fewer refugees: Remaking the refugee label in an era of globalization. Journal of Refugee Studies, 20<\/em>(2), 172\u2013192. https:\/\/doi.org\/10.1093\/jrs\/fem011<\/a><\/p>\n\n\n\n

K\u00fcbler-Ross, E., & Kessler, D. (2005). On grief and grieving: Finding the meaning of grief through the five stages of loss. Scribner.
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<\/p>\n","protected":false},"excerpt":{"rendered":"

  Uzm. Psk. 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[\u2026]<\/span><\/p>\n","protected":false},"author":270452333,"featured_media":8317,"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":[14,1623],"tags":[1705,1378,1696,1694,1693,1695,1444,1703,1701,1370,1697,1449,1704],"class_list":["post-8293","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-dergi","category-multecilik-dosyasi","tag-cevre-psikolojisi","tag-elestirel-psikoloji","tag-fasizm-ve-multecilik","tag-gocmenlik","tag-multecilik","tag-nefret-soylemi","tag-politik-psikoloji","tag-psikiyatrist-elisabeth-kubler-ross","tag-psikolog-aylin-guleryuz","tag-psikoloji","tag-sag-ve-gocmenler","tag-sosyal-psikoloji","tag-yerinde-edilme"],"yoast_head":"\nValize 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