{"id":9148,"date":"2026-09-02T02:13:21","date_gmt":"2026-09-01T23:13:21","guid":{"rendered":"https:\/\/psikopolitikdergi.com\/?p=9148"},"modified":"2026-09-02T02:25:54","modified_gmt":"2026-09-01T23:25:54","slug":"denizde-olum-karada-sessizlik","status":"publish","type":"post","link":"https:\/\/psikopolitikdergi.com\/?p=9148","title":{"rendered":"Denizde \u00d6l\u00fcm, Karada Sessizlik: Felaketin Psikopoliti\u011fi"},"content":{"rendered":"\n

Yazar: Psikolog Aylin G\u00fclery\u00fcz<\/strong><\/p>\n\n\n

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\"\"<\/figure>\n<\/div>\n\n\n

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

Toplumsal bir felaketin ard\u0131ndan yaln\u0131zca ne oldu\u011funu de\u011fil, toplumun ya\u015fananlara nas\u0131l tepki verdi\u011fini de de\u011ferlendirmek gerekir. \u00c7\u00fcnk\u00fc felaketin kendisi olay yerinde biter; ancak psikolojik ve toplumsal etkileri uzun s\u00fcre devam edebilir. 30 A\u011fustos 2026’da Girne a\u00e7\u0131klar\u0131nda ya\u015fanan yolcu gemisi facias\u0131 da bu a\u00e7\u0131dan yaln\u0131zca bir ula\u015f\u0131m kazas\u0131 olarak ele al\u0131namayacak kadar \u00e7ok katmanl\u0131d\u0131r. Ya\u015fananlar\u0131n teknik ve hukuki boyutlar\u0131 soru\u015fturma sonucunda ortaya \u00e7\u0131kacakt\u0131r. Nitekim olay\u0131n hemen ard\u0131ndan yetkililer soru\u015fturma ba\u015flatm\u0131\u015f, geminin kaptan\u0131 ve m\u00fcrettebat\u0131 g\u00f6zalt\u0131na al\u0131nm\u0131\u015f; kazan\u0131n kesin nedeni konusunda ise erken bir sonuca var\u0131lmamas\u0131 gerekti\u011fi belirtilmi\u015ftir.<\/p>\n\n\n\n

Bu yaz\u0131n\u0131n meselesi kazan\u0131n nedenini a\u00e7\u0131klamak de\u011fil; bir felaketin ard\u0131ndan \u00f6l\u00fcm\u00fcn toplum taraf\u0131ndan nas\u0131l anlamland\u0131r\u0131ld\u0131\u011f\u0131n\u0131 incelemektir.<\/p>\n\n\n\n

1. Toplum bir felakete nas\u0131l tepki verir?<\/strong><\/strong><\/p>\n\n\n\n

Felaket an\u0131nda insanlar yaln\u0131zca korku ya\u015famaz. Ayn\u0131 zamanda anlamland\u0131rmaya \u00e7al\u0131\u015f\u0131r. Ne oldu\u011funu bilmek, bir neden bulmak ve ya\u015fananlar\u0131n kontrol edilebilir olup olmad\u0131\u011f\u0131n\u0131 anlamak ister.<\/p>\n\n\n\n

Travmatik olaylar, insanlar\u0131n kendileri ve d\u00fcnya hakk\u0131nda sahip olduklar\u0131 temel varsay\u0131mlar\u0131 sarsabilir. B\u00f6yle durumlarda ki\u015fi, ya\u015fanan olay ile daha \u00f6nce sahip oldu\u011fu d\u00fcnya g\u00f6r\u00fc\u015f\u00fc aras\u0131ndaki uyumsuzlu\u011fu azaltmaya ve olay\u0131n ya\u015fam\u0131ndaki anlam\u0131n\u0131 yeniden kurmaya \u00e7al\u0131\u015fabilir (Janoff-Bulman, 1989; Park, 2022). Bu nedenle felaketlerin ard\u0131ndan yaln\u0131zca kurtarma \u00e7al\u0131\u015fmalar\u0131 ba\u015flamaz; ayn\u0131 zamanda bir anlamland\u0131rma m\u00fccadelesi<\/strong> de ba\u015flar. Sorumlular aran\u0131r, ihmaller tart\u0131\u015f\u0131l\u0131r, ya\u015fanan\u0131n bir \u201ctalihsizlik\u201d, \u201cihmal\u201d ya da \u201ckader\u201d olup olmad\u0131\u011f\u0131 sorgulan\u0131r.<\/p>\n\n\n

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Bu tepkilerin tamam\u0131 asl\u0131nda ayn\u0131 ihtiyac\u0131n farkl\u0131 bi\u00e7imleridir: Ani ve beklenmedik bir olay kar\u015f\u0131s\u0131nda belirsizli\u011fi azaltmak ve d\u00fcnyay\u0131 yeniden anla\u015f\u0131l\u0131r h\u00e2le getirmek. \u0130nsanlar ya\u015fanan olay\u0131n nedenini, sonu\u00e7lar\u0131n\u0131 ve gelecekte ne anlama gelece\u011fini anlamland\u0131rmaya \u00e7al\u0131\u015f\u0131rken bazen olay\u0131n kendisinden \u00e7ok, olay\u0131n nas\u0131l a\u00e7\u0131klanaca\u011f\u0131 \u00fczerine yo\u011funla\u015f\u0131rlar (Park, 2022). Fakat bir toplumun felakete verdi\u011fi tepki yaln\u0131zca olay\u0131n kendisiyle \u015fekillenmez. Medyan\u0131n dili, resmi kurumlar\u0131n a\u00e7\u0131klamalar\u0131, hayatta kalanlar\u0131n ne \u00f6l\u00e7\u00fcde g\u00f6r\u00fcn\u00fcr oldu\u011fu ve sorumluluk tart\u0131\u015fmas\u0131n\u0131n nas\u0131l y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fc, ya\u015fananlar\u0131n toplum taraf\u0131ndan nas\u0131l anlamland\u0131r\u0131laca\u011f\u0131n\u0131 etkiler. Sosyal medya da krizlerin yaln\u0131zca takip edildi\u011fi bir alan de\u011fil; insanlar\u0131n bilgi ald\u0131\u011f\u0131, sorumluluk tart\u0131\u015ft\u0131\u011f\u0131, duygular\u0131n\u0131 ifade etti\u011fi ve zamanla olay\u0131n kolektif haf\u0131zas\u0131n\u0131 olu\u015fturdu\u011fu bir alan h\u00e2line gelmi\u015ftir (Zhang et al., 2020).<\/p>\n\n\n\n

Bir felaketin bilan\u00e7osu, yaln\u0131zca kaybedilen hayatlar\u0131n say\u0131s\u0131ndan ibaret de\u011fildir. Yitirilen her can\u0131n bir hik\u00e2yesi vard\u0131r. Bu hik\u00e2yeler, hi\u00e7bir rakamla ifade edilemeyecek kadar farkl\u0131 ve derindir. Bu nedenle baz\u0131 kay\u0131plar say\u0131labilir; fakat ta\u015f\u0131d\u0131klar\u0131 anlam ve b\u0131rakt\u0131klar\u0131 iz hi\u00e7bir rakama s\u0131\u011fmaz.<\/p>\n\n\n\n

Nas\u0131l \u00f6ld\u00fc?<\/strong>
<\/strong>Neden \u00f6ld\u00fc?<\/strong>
<\/strong>\u00d6nlenebilir miydi?<\/strong>
<\/strong>Ve bundan sonra ne de\u011fi\u015fecek?<\/strong><\/p>\n\n\n\n

Bu sorular, \u00f6l\u00fcme bir anlam ve kayba bir neden aray\u0131\u015f\u0131n\u0131n ifadesidir. Ayn\u0131 zamanda \u00f6l\u00fcm\u00fc yaln\u0131zca bireysel bir kay\u0131p olarak g\u00f6rmekten \u00e7\u0131kar\u0131r; onu sorumluluk, adalet ve de\u011fi\u015fim \u00fczerinden toplumsal bir meseleye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.<\/p>\n\n\n\n

2. Neden baz\u0131 \u00f6l\u00fcmler toplumsal travmaya d\u00f6n\u00fc\u015f\u00fcr?<\/strong><\/p>\n\n\n\n

Her \u00f6l\u00fcm toplumda ayn\u0131 izi b\u0131rakmaz.<\/p>\n\n\n\n

Baz\u0131 m\u00fcnferit ya da kitlesel kay\u0131plar kolektif haf\u0131zada kal\u0131c\u0131 bir yer edinirken, baz\u0131lar\u0131 k\u0131sa s\u00fcrede g\u00fcndemden silinebilir. Bu farkl\u0131la\u015fmay\u0131 yaln\u0131zca \u00f6l\u00fcm say\u0131s\u0131yla a\u00e7\u0131klamak m\u00fcmk\u00fcn de\u011fildir. Bir felaketin bilan\u00e7osu, yaln\u0131zca kaybedilen hayatlar\u0131n say\u0131s\u0131ndan ibaret de\u011fildir. \u00c7\u00fcnk\u00fc her kay\u0131p bir hik\u00e2yedir. Rakamlar \u00f6l\u00fcmleri sayabilir; ama geride kalanlar\u0131n ya\u015fad\u0131\u011f\u0131 kayb\u0131 \u00f6l\u00e7emez. Bir \u00f6l\u00fcm\u00fcn toplumsal travman\u0131n par\u00e7as\u0131 h\u00e2line gelmesi, olay\u0131n nas\u0131l anlat\u0131ld\u0131\u011f\u0131, nas\u0131l temsil edildi\u011fi ve toplum a\u00e7\u0131s\u0131ndan ne anlama geldi\u011fiyle yak\u0131ndan ili\u015fkilidir. \u00c7\u00fcnk\u00fc toplumlar yaln\u0131zca olaylar\u0131 de\u011fil; o olaylar\u0131n nas\u0131l anlamland\u0131r\u0131ld\u0131\u011f\u0131n\u0131, kimlerin sorumlu tutuldu\u011funu, hangi duygular\u0131n \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ve geride hangi sorular\u0131n b\u0131rak\u0131ld\u0131\u011f\u0131n\u0131 da hat\u0131rlar.<\/p>\n\n\n\n

Toplumsal travma, bireysel travmalar\u0131n basit bir toplam\u0131 de\u011fildir. Kai Erikson’un Buffalo Creek felaketi \u00fczerine \u00e7al\u0131\u015fmas\u0131, b\u00fcy\u00fck felaketlerin yaln\u0131zca bireylerin psikolojik d\u00fcnyalar\u0131n\u0131 de\u011fil, topluluk i\u00e7indeki ba\u011flar\u0131, g\u00fcven duygusunu ve ortak ya\u015fam hissini de zedeleyebilece\u011fini g\u00f6stermi\u015ftir (Erikson, 1976).<\/p>\n\n\n

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Medyatik Temsil ve Sembolle\u015fme<\/em><\/strong><\/p>\n\n\n\n

G\u00f6r\u00fcnt\u00fclerin tekrar\u0131, hayat\u0131n\u0131 kaybedenlerin ve geride kalanlar\u0131n hik\u00e2yelerinin g\u00f6r\u00fcn\u00fcr olmas\u0131, baz\u0131 kay\u0131plar\u0131n kolektif haf\u0131zada sembolle\u015fmesine yol a\u00e7abilir. Sosyal medya kullan\u0131c\u0131lar\u0131 krizleri yaln\u0131zca takip etmez; ayn\u0131 zamanda olaylar\u0131 yorumlar, sorumluluk atfeder ve olay\u0131n nas\u0131l hat\u0131rlanaca\u011f\u0131na ili\u015fkin anlat\u0131lar \u00fcretir. Bu nedenle krizlerin sosyal medya \u00fczerindeki anlat\u0131lar\u0131, zamanla kolektif haf\u0131zan\u0131n olu\u015fumuna katk\u0131da bulunabilir (Zhang et al., 2020).<\/p>\n\n\n\n

G\u00fcven ve adalet duygusunun sars\u0131lmas\u0131<\/em><\/strong><\/p>\n\n\n\n

Toplumsal travma, bireysel travmalar\u0131n basit bir toplam\u0131 de\u011fildir. Bir toplumun g\u00fcven, dayan\u0131\u015fma ve kurumlara duydu\u011fu inan\u00e7 sars\u0131ld\u0131\u011f\u0131nda, olay\u0131n etkisi bireysel s\u0131n\u0131rlar\u0131 a\u015fabilir. Felaketlerin topluluk ili\u015fkileri \u00fczerindeki etkisini inceleyen \u00e7al\u0131\u015fmalar, kayb\u0131n ayn\u0131 zamanda aidiyet, dayan\u0131\u015fma ve ortak ya\u015fam duygusunu da zedeleyebilece\u011fini g\u00f6stermektedir (Erikson, 1976). <\/p>\n\n\n\n

Cevaps\u0131z kalan sorular<\/em><\/strong><\/p>\n\n\n\n

\u201cNeden oldu?<\/strong>\u201d, \u201c\u00d6nlenebilir miydi?<\/strong>\u201d, \u201cKim sorumlu?<\/strong>\u201d gibi sorular yan\u0131ts\u0131z kald\u0131\u011f\u0131nda, yaln\u0131zca \u00f6l\u00fcm de\u011fil, ya\u015fanan olay\u0131n anlam\u0131 da belirsizle\u015fir. \u00c7\u00fcnk\u00fc insanlar travmatik olaylar\u0131n ard\u0131ndan yaln\u0131zca \u201cne oldu\u011funu\u201d de\u011fil, olay\u0131n neden ger\u00e7ekle\u015fti\u011fini ve kendi ya\u015famlar\u0131 a\u00e7\u0131s\u0131ndan ne anlama geldi\u011fini de anlamland\u0131rmaya \u00e7al\u0131\u015f\u0131rlar (Park, 2022). <\/p>\n\n\n\n

3. Felaket ekranlara ta\u015f\u0131nd\u0131\u011f\u0131nda: Kolektif deh\u015fet<\/strong><\/p>\n\n\n\n

Bir travmatik olay ger\u00e7ekle\u015fti\u011finde, sosyal medya arac\u0131l\u0131\u011f\u0131yla olaya ait g\u00f6r\u00fcnt\u00fclere \u00e7ok k\u0131sa s\u00fcrede ve tekrar tekrar maruz kalabiliyoruz. Denizde insanlar\u0131n can yelekleriyle bekledi\u011fi, bir geminin suyun \u00fczerinde ters d\u00f6nm\u00fc\u015f h\u00e2lde kald\u0131\u011f\u0131 ya da insanlar\u0131n yard\u0131m bekledi\u011fi g\u00f6r\u00fcnt\u00fcler bize olayla ilgili bilgi vermenin \u00f6tesine ge\u00e7ebilir. \u0130zleyenin zihninde de bir tehdit duygusu yaratabilir. Olay\u0131n i\u00e7inde olmayan ki\u015fi bile kendisini k\u0131sa s\u00fcreli\u011fine o sahnenin i\u00e7inde d\u00fc\u015f\u00fcnebilir:<\/p>\n\n\n\n

\u201cBen olsayd\u0131m?\u201d<\/strong> \u201c\u00c7ocu\u011fum o gemide olsayd\u0131?\u201d<\/strong><\/p>\n\n\n\n

G\u00f6r\u00fcnt\u00fcler bu nedenle felaketin fiziksel s\u0131n\u0131rlar\u0131n\u0131 geni\u015fletir. Olay yerinden uzakta ya\u015fayan insanlar da korkuya, \u00e7aresizli\u011fe ve belirsizli\u011fe tan\u0131kl\u0131k eder. Ara\u015ft\u0131rmalar, kitlesel travmalar sonras\u0131nda medya maruziyetinin akut stres ve travma sonras\u0131 stres belirtileriyle ili\u015fkili olabilece\u011fini g\u00f6stermektedir. \u00d6zellikle grafik g\u00f6r\u00fcnt\u00fclere daha fazla maruz kalman\u0131n daha y\u00fcksek stres belirtileriyle ili\u015fkili oldu\u011fu bulunmu\u015ftur (Holman et al., 2020).<\/p>\n\n\n\n

\u00dcstelik sosyal medya, bu g\u00f6r\u00fcnt\u00fclerin h\u0131zla ve tekrar tekrar kar\u015f\u0131m\u0131za \u00e7\u0131kmas\u0131na neden olur. Ayn\u0131 sahneyle yeniden kar\u015f\u0131la\u015fmak, ya\u015fanan tehdidin zihinde yeniden canlanmas\u0131na ve ki\u015finin kendisini olay\u0131n i\u00e7indeymi\u015f gibi hissetmesine yol a\u00e7abilir. Ancak burada \u00f6nemli bir ayr\u0131m yapmak gerekir:<\/p>\n\n\n\n

Bir ki\u015finin felaket g\u00f6r\u00fcnt\u00fclerine maruz kalmas\u0131, onun mutlaka travmatize olaca\u011f\u0131 anlam\u0131na gelmez.<\/strong><\/p>\n\n\n\n

Travmatik bir olaya verilen psikolojik tepki; ki\u015finin \u00f6nceki deneyimleri, olayla kurdu\u011fu ki\u015fisel ba\u011f, sosyal deste\u011fi, maruziyetin yo\u011funlu\u011fu ve olay\u0131n ki\u015fi a\u00e7\u0131s\u0131ndan ta\u015f\u0131d\u0131\u011f\u0131 anlam gibi bir\u00e7ok fakt\u00f6re ba\u011fl\u0131d\u0131r (Holman et al., 2020; Park, 2022). Sosyal medya yaln\u0131zca risk olu\u015fturan bir alan da de\u011fildir. Kriz d\u00f6nemlerinde bilgi payla\u015f\u0131m\u0131, yard\u0131m koordinasyonu ve ihtiya\u00e7lar\u0131n g\u00f6r\u00fcn\u00fcr h\u00e2le getirilmesi a\u00e7\u0131s\u0131ndan \u00f6nemli i\u015flevler de \u00fcstlenebilir (Muniz-Rodriguez et al., 2020). Dolay\u0131s\u0131yla mesele yaln\u0131zca \u201csosyal medya\u201d de\u011fildir.<\/p>\n\n\n\n

Nas\u0131l g\u00f6steriyor?<\/strong>
<\/strong>Ne kadar tekrar ediyor?<\/strong>
<\/strong>G\u00f6r\u00fcnt\u00fcy\u00fc hangi ba\u011flamda sunuyor?<\/strong>
<\/strong>Ve izleyicinin kar\u015f\u0131s\u0131na ne kadar s\u00fcreyle \u00e7\u0131kar\u0131yor?<\/strong><\/p>\n\n\n\n

Bu sorular \u00f6nemlidir. \u00c7\u00fcnk\u00fc medya yaln\u0131zca \u201colan\u0131 g\u00f6steren\u201d bir ara\u00e7 de\u011fildir. Ayn\u0131 zamanda neyi hat\u0131rlayaca\u011f\u0131m\u0131z\u0131 ve neye tepki verece\u011fimizi de etkileyebilir (Zhang et al., 2020).<\/p>\n\n\n

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4. Hayatta kalanlar ve yak\u0131nlar\u0131: Felaket olay yerinde bitmez<\/strong><\/p>\n\n\n\n

Bir olay\u0131n fiziksel olarak sona ermesi, psikolojik etkilerinin de sona erdi\u011fi anlam\u0131na gelmez. Hayatta kalan ki\u015fi i\u00e7in deniz art\u0131k yaln\u0131zca deniz olmayabilir. Bir gemiye binmek, dalga sesi duymak, can yele\u011fi g\u00f6rmek ya da benzer g\u00f6r\u00fcnt\u00fclerle kar\u015f\u0131la\u015fmak, ya\u015fananlar\u0131 yeniden hat\u0131rlatabilir. Travmatik olaylar ki\u015finin d\u00fcnya ve kendisi hakk\u0131ndaki temel varsay\u0131mlar\u0131n\u0131 sarsabildi\u011finden, olayla ili\u015fkili uyaranlar daha sonra g\u00fc\u00e7l\u00fc duygusal tepkiler ortaya \u00e7\u0131karabilir (Janoff-Bulman, 1989).<\/p>\n\n\n\n

Ancak travman\u0131n etkisi yaln\u0131zca olay\u0131 do\u011frudan ya\u015fayanlarla s\u0131n\u0131rl\u0131 de\u011fildir. Olay\u0131 ya\u015famam\u0131\u015f ki\u015filer de yo\u011fun medya maruziyeti, tan\u0131kl\u0131k ya da ki\u015fisel ba\u011flar arac\u0131l\u0131\u011f\u0131yla ya\u015fanan tehdidi kendi hayatlar\u0131yla ili\u015fkilendirebilir ve benzer bir korku ya da g\u00fcvensizlik hissedebilir (Holman et al., 2020).<\/p>\n\n\n\n

\u00d6zellikle ba\u015fkalar\u0131n\u0131n \u00f6l\u00fcm\u00fcne tan\u0131kl\u0131k eden ki\u015filerde bu t\u00fcr hat\u0131rlat\u0131c\u0131lar yo\u011fun duygusal tepkilere yol a\u00e7abilir. Ancak her hayatta kalan\u0131n travma sonras\u0131 bir ruhsal zorluk ya\u015fayaca\u011f\u0131n\u0131 s\u00f6ylemek do\u011fru de\u011fildir. Travmaya verilen tepkiler ki\u015fiden ki\u015fiye de\u011fi\u015fir. Sosyal destek, g\u00fcvenlik duygusunun yeniden kurulmas\u0131 ve ya\u015fananlar\u0131n anlamland\u0131r\u0131labilmesi, iyile\u015fme s\u00fcrecinde \u00f6nemli bir rol oynar (Park, 2022).<\/p>\n\n\n\n

Bununla birlikte, baz\u0131 hayatta kalanlarda hayatta kalan su\u00e7lulu\u011fu<\/strong> g\u00f6r\u00fclebilir.<\/p>\n\n\n\n

\u201cNeden ben hayattay\u0131m?<\/strong>\u201d \u201cOnu kurtarabilir miydim?<\/strong>\u201d<\/p>\n\n\n\n

\u201cBen ya\u015farken onun \u00f6lmesi adil mi?<\/strong>\u201d gibi sorular, ki\u015fide su\u00e7luluk ve utan\u00e7 duygular\u0131n\u0131 tetikleyebilir. Bu durum tek ba\u015f\u0131na bir ruhsal bozukluk de\u011fildir; ancak yo\u011fun ve kal\u0131c\u0131 h\u00e2le geldi\u011finde ki\u015finin travma sonras\u0131 uyumunu zorla\u015ft\u0131rabilir. Yak\u0131nlar\u0131n\u0131 kaybedenler i\u00e7in ise en a\u011f\u0131r s\u00fcre\u00e7lerden biri belirsizliktir<\/strong>. Kay\u0131p ki\u015finin \u00f6l\u00fcp \u00f6lmedi\u011fini, nerede oldu\u011funu ya da kendisinden haber al\u0131n\u0131p al\u0131namayaca\u011f\u0131n\u0131 bilmemek, ki\u015fiyi umut ile yas aras\u0131nda b\u0131rakabilir. <\/p>\n\n\n\n

Psikolog Pauline Boss’un \u201cmu\u011flak kay\u0131p\u201d (ambiguous loss)<\/strong> kavram\u0131yla a\u00e7\u0131klad\u0131\u011f\u0131 bu durum, kayb\u0131n kesinle\u015fmemesi nedeniyle ki\u015finin yas\u0131n\u0131 anlamland\u0131rmas\u0131n\u0131 ve ya\u015fam\u0131n\u0131 yeniden d\u00fczenlemesini zorla\u015ft\u0131rabilir. Ki\u015fi bir yandan kayb\u0131 kabullenmeye \u00e7al\u0131\u015f\u0131rken di\u011fer yandan geri d\u00f6nme ihtimalini koruyabilir (Boss, 1999; Boss, 2016).<\/p>\n\n\n\n

Bu nedenle psikososyal destek yaln\u0131zca felaket an\u0131nda de\u011fil, felaket sonras\u0131nda da uzun s\u00fcre devam etmelidir. \u00c7\u00fcnk\u00fc baz\u0131 yaralar olay yerinden ayr\u0131ld\u0131ktan sonra g\u00f6r\u00fcn\u00fcr h\u00e2le gelir. Belirsizlik, su\u00e7luluk ve yas; felaketin ard\u0131ndan uzun s\u00fcre ki\u015finin ya\u015fam\u0131nda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilir. <\/p>\n\n\n

\n
\"\"<\/figure>\n<\/div>\n\n\n

5. \u201cKaptan hata yapt\u0131\u201d demek neyi g\u00f6r\u00fcnmez k\u0131lar?<\/strong><\/p>\n\n\n\n

Felaketlerden sonra sorumlulu\u011fu tek bir ki\u015fide toplamak, yaln\u0131zca bir su\u00e7lama bi\u00e7imi de\u011fil; ayn\u0131 zamanda toplumsal bir refleks ve duygu d\u00fczenleme mekanizmas\u0131d\u0131r. Ani, belirsiz ve kontrol edilemez bir felaket kar\u015f\u0131s\u0131nda toplumun ya\u015fad\u0131\u011f\u0131 kayg\u0131 ve \u00e7aresizlik, belirli bir sorumluya i\u015faret edilmesiyle k\u0131smen d\u00fczenlenebilir.\u00a0 Kaptan hata yapt\u0131, \u015firket hata yapt\u0131, hava \u015fartlar\u0131 k\u00f6t\u00fcyd\u00fc ve teknik bir ar\u0131za vard\u0131.<\/strong> Bu a\u00e7\u0131klamalar\u0131n herhangi biri do\u011fru olabilir. Ancak hen\u00fcz soru\u015fturma tamamlanmadan bunlardan birini b\u00fct\u00fcn felaketin a\u00e7\u0131klamas\u0131 olarak kabul etmek, daha geni\u015f sorular\u0131 g\u00f6r\u00fcnmez h\u00e2le getirebilir.<\/p>\n\n\n\n

    \n
  • Geminin bak\u0131m s\u00fcre\u00e7leri nas\u0131ld\u0131?<\/strong><\/li>\n\n\n\n
  • Kaptan olan ki\u015fi bu i\u015f konusunda yetkin miydi?<\/strong><\/li>\n\n\n\n
  • Denetimler ger\u00e7ekten i\u015fliyor muydu?<\/strong><\/li>\n\n\n\n
  • G\u00fcvenlik standartlar\u0131 yeterli miydi?<\/strong><\/li>\n\n\n\n
  • \u00c7al\u0131\u015fanlar hangi ko\u015fullarda \u00e7al\u0131\u015f\u0131yordu?<\/strong><\/li>\n\n\n\n
  • Ticari bask\u0131lar g\u00fcvenlik kararlar\u0131n\u0131 etkiliyor muydu?<\/strong><\/li>\n\n\n\n
  • Ula\u015f\u0131m politikalar\u0131nda g\u00fcvenlik ile ekonomik s\u00fcreklilik aras\u0131nda nas\u0131l bir denge kuruluyordu?<\/strong><\/li>\n\n\n\n
  • Ve devletin d\u00fczenleyici ve denetleyici rol\u00fc nerede ba\u015fl\u0131yordu?<\/strong><\/li>\n<\/ul>\n\n\n\n

    Bir insan\u0131n hata yapmas\u0131 ile o hatan\u0131n ger\u00e7ekle\u015febilece\u011fi ko\u015fullar\u0131n olu\u015fmas\u0131 ayn\u0131 \u015fey de\u011fildir. Tam da burada sistemik g\u00fcvenlik yakla\u015f\u0131m\u0131 devreye girer. James Reason’\u0131n geli\u015ftirdi\u011fi Swiss Cheese Model,<\/strong> kazalar\u0131n yaln\u0131zca olay\u0131n son a\u015famas\u0131ndaki bireysel hatayla a\u00e7\u0131klanamayaca\u011f\u0131n\u0131; farkl\u0131 g\u00fcvenlik katmanlar\u0131ndaki zay\u0131fl\u0131klar\u0131n belirli ko\u015fullarda bir araya gelerek kazaya yol a\u00e7abilece\u011fini \u00f6ne s\u00fcrer (Reason, 1997).<\/p>\n\n\n\n

    Ba\u015fka bir ifadeyle, olay\u0131n en g\u00f6r\u00fcn\u00fcr noktas\u0131ndaki hata, kazaya giden s\u00fcrecin yaln\u0131zca son halkas\u0131 olabilir. Bir kaptan\u0131n yanl\u0131\u015f bir karar vermesi \u00f6nemlidir. Ama \u015fu sorular da \u00f6nemlidir:<\/p>\n\n\n\n

      \n
    • Bu karar\u0131n verilmesine hangi ko\u015fullar yol a\u00e7t\u0131?<\/strong><\/li>\n\n\n\n
    • Bu karar\u0131 denetleyecek mekanizmalar var m\u0131yd\u0131?<\/strong><\/li>\n\n\n\n
    • Sistemde ba\u015fka hangi g\u00fcvenlik bariyerleri bulunuyordu?<\/strong><\/li>\n<\/ul>\n\n\n\n

      Bu nedenle bir felaketi yaln\u0131zca bireysel hata \u00fczerinden a\u00e7\u0131klamak, sistemin \u00fcretti\u011fi riskleri ve ihmaller zincirini g\u00f6r\u00fcnmez h\u00e2le getirebilir (Reason, 1997). Tam da burada politik psikoloji devreye girer. \u00c7\u00fcnk\u00fc tek bir sorumlu bulmak, karma\u015f\u0131k bir sistemi anlamaktan daha kolayd\u0131r.<\/strong><\/p>\n\n\n\n

      Su\u00e7un bir ki\u015fide toplanmas\u0131 belirsizli\u011fi azaltabilir ve kontrol duygusunu yeniden kurabilir. Ancak ayn\u0131 zamanda sistemin \u00fcretti\u011fi riskleri g\u00f6r\u00fcnmez h\u00e2le getirebilir. Bu nedenle bir felaketin ard\u0131ndan yaln\u0131zca: \u201cKim hata yapt\u0131?\u201d<\/strong> sorusunu de\u011fil, \u201cBu hatan\u0131n ger\u00e7ekle\u015fmesine hangi ko\u015fullar izin verdi?\u201d<\/strong> ve\u00a0 \u201cSorumluluk kimlere ait?\u201d<\/strong> sorular\u0131n\u0131 da sormak gerekir.<\/p>\n\n\n\n

      \u00c7\u00fcnk\u00fc ula\u015f\u0131m g\u00fcvenli\u011fi yaln\u0131zca bireysel dikkat meselesi de\u011fildir. Denetim mekanizmalar\u0131, \u00e7al\u0131\u015fma ko\u015fullar\u0131, g\u00fcvenlik standartlar\u0131, ticari bask\u0131lar ve sistemin d\u00fczenleyici sorumlulu\u011fu da felaketlerin politik boyutunu olu\u015fturur. <\/p>\n\n\n

      \n
      \"\"<\/figure>\n<\/div>\n\n\n

      6. Felaketlerin toplumsal haf\u0131zadaki yeri<\/strong><\/p>\n\n\n\n

      Bir felaketin haber olmaktan \u00e7\u0131kmas\u0131, onun insanlar\u0131n hayat\u0131ndan \u00e7\u0131kt\u0131\u011f\u0131 anlam\u0131na gelmez. Baz\u0131 olaylar y\u0131llarca hat\u0131rlan\u0131r. An\u0131tlar\u0131 yap\u0131l\u0131r, davalar\u0131 takip edilir, y\u0131l d\u00f6n\u00fcmlerinde yeniden g\u00fcndeme gelir. Baz\u0131lar\u0131 ise k\u0131sa s\u00fcre i\u00e7inde kamusal haf\u0131zadan \u00e7ekilir. Toplumsal haf\u0131za kendili\u011finden olu\u015fmaz. Neyi hat\u0131rlad\u0131\u011f\u0131m\u0131z; medyan\u0131n neyi tekrar etti\u011fi, devletin nas\u0131l konu\u015ftu\u011fu, ma\u011fdurlar\u0131n ne kadar g\u00f6r\u00fcn\u00fcr oldu\u011fu ve adalet s\u00fcrecinin nas\u0131l ilerledi\u011fiyle de ili\u015fkilidir. Sosyal medya kullan\u0131c\u0131lar\u0131n\u0131n krizleri yeniden anlatmas\u0131, sorumluluk atfetmesi ve farkl\u0131 anlat\u0131lar\u0131 dola\u015f\u0131ma sokmas\u0131, olaylar\u0131n zaman i\u00e7inde nas\u0131l hat\u0131rlanaca\u011f\u0131n\u0131 etkileyebilir. Krizlerin ard\u0131ndan sosyal medyada olu\u015fturulan anlat\u0131lar\u0131n travma, sorumluluk, g\u00fc\u00e7 ve toplumsal meseleler etraf\u0131nda \u015fekillenebildi\u011fi g\u00f6sterilmi\u015ftir (Zhang et al., 2020). <\/p>\n\n\n\n

      Bu nedenle unutmak yaln\u0131zca zaman\u0131n do\u011fal sonucu de\u011fildir. Bazen bir olay\u0131n unutulmas\u0131n\u0131 kolayla\u015ft\u0131ran toplumsal ko\u015fullar da vard\u0131r. Fakat unutulan her \u015fey ger\u00e7ekten kaybolmaz. Baz\u0131 ac\u0131lar ailelerin hayat\u0131nda, baz\u0131lar\u0131 hayatta kalanlar\u0131n bedeninde, baz\u0131lar\u0131 ise toplumun g\u00fcven duygusunda ya\u015famaya devam eder. <\/p>\n\n\n\n

      \u00c7\u00fcnk\u00fc bir felaketin ard\u0131ndan insanlar yaln\u0131zca ne oldu\u011funu de\u011fil;<\/p>\n\n\n\n

      neden oldu\u011funu,<\/strong>
      <\/strong>kimin sorumlu oldu\u011funu<\/strong>
      <\/strong>ve bir daha ya\u015fanmamas\u0131 i\u00e7in neyin de\u011fi\u015fece\u011fini<\/strong> de sorgular.<\/p>\n\n\n\n

      Bu noktada adalet duygusu, toplumsal iyile\u015fmenin \u00f6nemli bir par\u00e7as\u0131 h\u00e2line gelir.<\/p>\n\n\n\n

      Ger\u00e7e\u011fin g\u00f6r\u00fcn\u00fcr k\u0131l\u0131nmas\u0131, sorumlulu\u011fun kabul edilmesi ve adalet aray\u0131\u015f\u0131n\u0131n kar\u015f\u0131l\u0131k bulmas\u0131, sars\u0131lan g\u00fcven duygusunun yeniden kurulmas\u0131na katk\u0131 sa\u011flayabilir. Buna kar\u015f\u0131l\u0131k sorular\u0131n cevaps\u0131z kalmas\u0131 ve sorumlulu\u011fun belirsizle\u015fmesi, felaketin yaratt\u0131\u011f\u0131 g\u00fcvensizli\u011fi daha da derinle\u015ftirebilir. \u00c7\u00fcnk\u00fc adalet yaln\u0131zca hukuki bir sonu\u00e7 de\u011fildir. Ayn\u0131 zamanda toplumun ya\u015fananlar\u0131 anlamland\u0131rabilmesi ve gelece\u011fe yeniden g\u00fcvenebilmesiyle de ilgilidir. Belki de bir felaketin ard\u0131ndan sorulmas\u0131 gereken en \u00f6nemli sorulardan biri budur:<\/p>\n\n\n\n

      Ya\u015fananlar\u0131 yaln\u0131zca hat\u0131rlayacak m\u0131y\u0131z? Neyi, neden hat\u0131rlamay\u0131 se\u00e7iyoruz?<\/strong> Yoksa hat\u0131rlamay\u0131, ayn\u0131 ac\u0131n\u0131n yeniden ya\u015fanmamas\u0131 i\u00e7in bir toplumsal sorumlulu\u011fa d\u00f6n\u00fc\u015ft\u00fcrebilecek miyiz?<\/strong><\/p>\n\n\n\n

      \u00c7\u00fcnk\u00fc baz\u0131 \u00f6l\u00fcmler yaln\u0131zca hayat\u0131n\u0131 kaybedenleri de\u011fil, ya\u015fayanlar\u0131n nas\u0131l bir toplumda ya\u015famaya devam edece\u011fini<\/strong> de sorgulat\u0131r. Belki de toplumsal iyile\u015fme, bir felaketin neden oldu\u011funu buldu\u011fumuz g\u00fcn de\u011fil; bir sonraki felaketi \u00f6nlemek i\u00e7in neyi de\u011fi\u015ftirmeye raz\u0131 oldu\u011fumuzu g\u00f6sterdi\u011fimiz g\u00fcn<\/strong> ba\u015flar<\/strong>. <\/p>\n\n\n\n

      Kaynak\u00e7a<\/strong>:<\/strong><\/p>\n\n\n\n

      Boss, P. (1999). Ambiguous loss: Learning to live with unresolved grief<\/em>. Harvard University Press.<\/p>\n\n\n\n

      Boss, P. (2016). The context and process of theory development: The story of ambiguous loss. Journal of Family Theory & Review, 8<\/em>(3), 269\u2013286.<\/p>\n\n\n\n

      Erikson, K. T. (1976). Disaster at Buffalo Creek: Loss of communality at Buffalo Creek. American Journal of Psychiatry, 133<\/em>(3), 302\u2013305.<\/p>\n\n\n\n

      Holman, E. A., Garfin, D. R., Lubens, P., & Silver, R. C. (2020). Media exposure to collective trauma, mental health, and functioning: Does it matter what you see? Clinical Psychological Science, 8<\/em>(1), 111\u2013130.<\/p>\n\n\n\n

      Janoff-Bulman, R. (1989). Assumptive worlds and the stress of traumatic events: Applications of the schema construct. Social Cognition, 7<\/em>(2), 113\u2013136.<\/p>\n\n\n\n

      Muniz-Rodriguez, K., Ofori, S. K., Bayliss, L. C., Schwind, J. S., Diallo, K., Liu, M., Yin, J., Chowell, G., & Fung, I. C.-H. (2020). Social media use in emergency response to natural disasters: A systematic review with a public health perspective. Disaster Medicine and Public Health Preparedness, 14<\/em>(1), 139\u2013149.<\/p>\n\n\n\n

      Park, C. L. (2022). Meaning making following trauma. Frontiers in Psychology, 13<\/em>, 844891.<\/p>\n\n\n\n

      Reason, J. (1997). Managing the risks of organizational accidents<\/em>. Ashgate.<\/p>\n\n\n\n

      Zhang, X., Nekmat, E., & Chen, A. (2020). Crisis collective memory making on social media: A case study of three Chinese crises on Weibo. Public Relations Review, 46<\/em>(4), 101960.<\/p>\n\n\n\n

      <\/p>\n\n\n\n

      <\/p>\n\n\n\n

      <\/p>\n\n\n\n

      <\/p>\n\n\n\n

      <\/p>\n\n\n\n

      <\/p>\n","protected":false},"excerpt":{"rendered":"

      Yazar: Psikolog Aylin G\u00fclery\u00fcz Giri\u015f Toplumsal bir felaketin ard\u0131ndan yaln\u0131zca ne oldu\u011funu de\u011fil, toplumun ya\u015fananlara nas\u0131l tepki verdi\u011fini de de\u011ferlendirmek gerekir. \u00c7\u00fcnk\u00fc felaketin kendisi olay yerinde [\u2026]<\/span><\/p>\n","protected":false},"author":270452333,"featured_media":9149,"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":[1626,1627],"tags":[1528,1378,1792,1794,1444,1370,1772],"class_list":["post-9148","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-guncel","category-psikoloji","tag-afet","tag-elestirel-psikoloji","tag-girne","tag-kibris","tag-politik-psikoloji","tag-psikoloji","tag-siyaset"],"yoast_head":"\nK\u00f6t\u00fcmserlik 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