{"id":1347,"date":"2013-09-30T08:30:17","date_gmt":"2013-09-30T05:30:17","guid":{"rendered":"http:\/\/komanubihar.org\/kurmanci\/?p=1347"},"modified":"2021-05-20T15:46:55","modified_gmt":"2021-05-20T12:46:55","slug":"encamnameya-sempozyuma-navneteweyi-ya-din-ziman-u-nasnameye-ya-nubihare","status":"publish","type":"post","link":"https:\/\/komanubihar.org\/?p=1347","title":{"rendered":"Encamnameya \u201cSempozyuma Navnetewey\u00ee ya D\u00een, Ziman \u00fb Nasnamey\u00ea\u201d ya N\u00fbbihar\u00ea"},"content":{"rendered":"
\"Encamnameya<\/a>
Encamnameya \u201cSempozyuma Navnetewey\u00ee ya D\u00een, Ziman \u00fb Nasnamey\u00ea\u201d ya N\u00fbbihar\u00ea<\/figcaption><\/figure>\n

Di roj\u00ean 21-22 \u00celon 2013yan de, li Amed\u00ea, bi hevkariya Kovara N\u00fbbihar \u00fb Komeleya N\u00fbbihar\u00ea, \u201cSempozyuma Navnetewey\u00ee ya D\u00een, Ziman \u00fb Nasnamey\u00ea\u201d hatiye lidarxistin. Kovara N\u00fbbihar\u00ea ku 21 sal e, bi berxwed\u00eariyeke mezin, jiyana xwe ya we\u015fan\u00ea, bi Kurd\u00ee didom\u00eene, sernav\u00ean \u201cD\u00een\u201d, \u201cZiman\u201d \u00fb \u201cNasname\u201d ku di nav hevd\u00fb de ne \u00fb bi hevd\u00fb re t\u00eakildar in, kir ku ji aliy\u00ea pispor\u00ean van mijaran ve b\u00eane n\u00eeqa\u015fkirin. W\u00ea weke amanc daye p\u00ea\u015fiya xwe ku bi v\u00ea sempozyuma navnetewey\u00ee, ji h\u00eala xwe ve,\u00a0 kedeke poz\u00eet\u00eef \u00fb er\u00ean\u00ee tevl\u00ee van p\u00ea\u015fve\u00e7\u00fbn\u00ean ney\u00een\u00ee y\u00ean ku c\u00eehana me ya \u00eero \u00fb bi taybet\u00ee j\u00ee, cografyaya me girtiye bin t\u00eena p\u00eat \u00fb \u015fewata xwe, bike.<\/p>\n

Hem ji zan\u00eengeh\u00ean c\u00fbr bi c\u00fbr \u00ean Tirkiyey\u00ea, hem j\u00ee ji gelek welat\u00ean m\u00eena Kurdistana Iraq\u00ea, ji Yek\u00eetiya Dewlet\u00ean Emer\u00eekay\u00ea, ji Frensa, Hollanda, Elmanya \u00fb Bulgaristan\u00ea, akademisyen, siyasetmedar, l\u00eakoler, n\u00fbner\u00ean saziy\u00ean ferm\u00ee \u00fb meden\u00ee, gelek kes be\u015fdar b\u00fbne. Di sempozyum\u00ea de, 30 tebl\u00eex hatine p\u00ea\u015fk\u00ea\u015fkirin, 4 konferans hatine dayin \u00fb panelek hatiye lidarxistin. Bi s\u00ea away\u00ean cih\u00eareng\u00ee, naveroka bernamey\u00ea hatiye dewlemendkirin \u00fb mijar\u00ean ku li ber dest hatine girtin, bi awayek\u00ee dorfireh\u00ee hatine nikirandin. Sempozyum\u00ea, s\u00ea rojan dewam kiriye \u00fb van her du rojan j\u00ee salon, ji aliy\u00ea tema\u015fevanan ve, bi awayek\u00ee baldar\u00ee hatiye \u015fopandin. Digel ku li Amed\u00ea, \u00e7alakiy\u00ean bi v\u00ee reng\u00ee, li ser hev, gelek z\u00eade t\u00eane kirin j\u00ee, eleqedariyeke germ j\u00ea re hatiye n\u00ee\u015fandan. Ev n\u00ee\u015fan dide \u00fb diselm\u00eene ku away\u00ea xweragirtina Kovara N\u00fbbihar \u00fb Komeleya N\u00fbbihar\u00ea \u00fb meriv\u00ean ku di v\u00ea bunyey\u00ea de c\u00ee digirin, qedir\u015f\u00eenas hatine d\u00eetin.<\/p>\n

V\u00ea sempozyum\u00ea, weke hedef daniye p\u00ea\u015fiya xwe ku t\u00eakiliy\u00ean navbera d\u00een, ziman, desthilatdar\u00ee, d\u00eerok, \u00e7and \u00fb siyaset\u00ea \u00fb ew nasnameya ku di nav t\u00eakiliy\u00ean van de te\u015fe digre, di asta akadem\u00eek de bide n\u00eeqa\u015fkirin. Di nav v\u00ea \u00e7ar\u00e7ovey\u00ea de w\u00ea kiriye ku ev mijar, bi aliy\u00ean xwe y\u00ean cih\u00ea cih\u00ea b\u00eate n\u00eeqa\u015fkirin \u00fb di dawiy\u00ea de, w\u00ea perspekt\u00eefeke dewlemend derxistiye hol\u00ea. V\u00ea sempozyum\u00ea kiriye ku li ser v\u00ea \u201cPirsgir\u00eaka Kurd\u201d a ku ev ser\u00ea du sed sal\u00ee ye t\u00ea genge\u015f\u00eekirin \u00fb di v\u00ee s\u00ee sal\u00ee de daw\u00ee de j\u00ee, bi riya pev\u00e7\u00fbnan heb\u00fbna xwe berdewam dike, perspekt\u00eef\u00ean cih\u00eareng\u00ee y\u00ean \u00e7areseriy\u00ea b\u00ean berep\u00ea\u015fkirin \u00fb li gor w\u00ea re\u00e7eteya ku Ustad Bed\u00eeuzzeman Se\u00eed\u00ea Kurd\u00ee qew\u00ee kirib\u00fb, ev mijar ji n\u00fb ve b\u00eate nirxandin.<\/p>\n

Di encama p\u00ea\u015fekiy\u00ean ku di maweya sempozyum\u00ea de hatine dayin, ev fikir \u00fb encam\u00ean j\u00ear, li ber \u00e7avan hatine raxistin:<\/p>\n

-Cih\u00earengiy\u00ean di teb\u00eeet\u00ea de \u00e7iqas fitr\u00ee\/siru\u015ft\u00ee bin, cih\u00earengiya zimanan j\u00ee ewqas fitr\u00ee ye. \u00cenkarkirin \u00fb guhertina ti\u015ft\u00ea fitr\u00ee, eyn\u00ee m\u00eena ye \u00eenkarkirin \u00fb guhertina ti\u015ft\u00ean \u00eelah\u00ee. Lewre, \u00ee\u015faret p\u00ea hatiye kirin ku ji bo parastina siru\u015ft\u00ea, parastina fitret\u00ea \u00e7end\u00een gir\u00eeng be, parastin \u00fb berevaniya zimanan j\u00ee, ew qas gir\u00eeng e.<\/p>\n

-Riy\u00ean \u2018adil \u00ean naskirina ziman\u00ean cih\u00ea cih\u00ea \u00fb gihandina zimanan a bi ayendey\u00ea ve hatine p\u00ea\u015fniyazkirin \u00fb hatiye diyarkirin ku ji bo qew\u00eekirina ziman \u00fb \u00e7and\u00ean netewey\u00ean serdest, \u00e7i destek \u00fb fersend hatibin dayin, div\u00ea ku heman destek \u00fb derfet, ji netewey\u00ean d\u00ee re j\u00ee b\u00ean dayin.<\/p>\n

-Li ser rola k\u00fbr \u00fb d\u00fbr a d\u00een ku li ser ferd \u00fb civak\u00ea heye \u00fb di \u00e7\u00eab\u00fbna nasnameyan de kar\u00eeger e, hatiye rawest\u00een \u00fb bal hatiye ki\u015fandin ku t\u00eageh\u00ean d\u00een \u00fb ziman, ji h\u00eala nasnameya civak\u00ee \u00fb siyas\u00ee ve, hevgirtey\u00ean esl\u00ee ne. Gih\u00ee\u015ftine w\u00ea encam\u00ea ku ev her du h\u00eaman\u00ean bingeh\u00een, nasnamey\u00ea p\u00eak t\u00eenin \u00fb hevd\u00fb temam dikin. D\u00eesa ew qenaet \u00e7\u00eab\u00fbye \u00fb hatiye tesb\u00eetkirin ku gava hinek, ferdan, an j\u00ee civak\u00ea mecb\u00fbr bike ku yan ji xwe re d\u00een terc\u00eeh bike, yan j\u00ee ziman terc\u00eeh bike, rast e.<\/p>\n

-Hatiye derbir\u00een ku di civak\u00ean Misilman de \u00e7\u00eab\u00fbna nasnameya li ser bingeha ziman \u00fb d\u00een, nirxek\u00ee j\u00eanager e. Li ser v\u00ea bingeh\u00ea, hatiye diyarkirin ku her ferd \u00fb her civaka ku li ser bawer\u00ee \u00fb fikr\u00ean cih\u00eareng\u00ee ne, xwed\u00ee maf\u00ea esl\u00ee y\u00ea \u00eensan\u00ee ne ku ew w\u00ea bawer\u00ee \u00fb \u00e7anda xwe, di bin ewledariyeke huq\u00fbq\u00ee de bij\u00een. Her wiha, weke mecb\u00fbriyek\u00ea ye ku ev ewledariya huq\u00fbq\u00ee, di jiyan\u00ea de ciy\u00ea xwe bib\u00eene.<\/p>\n

-Hatiye p\u00ea\u015fniyazkirin ku ew problem\u00ean li dormedora pirsgir\u00eaka Kurdan derketine, bi riya berdewamkirina v\u00ea p\u00eavajoya diyalog\u00ea, b\u00eane \u00e7areserkirin; ew l\u00eager\u00een\u00ean \u00e7areseriy\u00ea ku li dervey\u00ea tund \u00fb t\u00eejiy\u00ea t\u00eane me\u015fandin, her berdewam bikin \u00fb h\u00ea b\u00eatir a\u015ftiyane bibin \u00fb gelek gir\u00eeng hatiye d\u00eetin ku li ser temam\u00ea wan pirsgir\u00eak\u00ean siyas\u00ee ku di nav her du aliyan de hene, bi riya diyalog \u00fb muzakerey\u00ea b\u00eate rawestin.<\/p>\n

-Li ser gir\u00eengiya ku ziman \u00fb d\u00een wehy\u00ee ne \u00fb bi heb\u00fbn\u00ea ve gir\u00eaday\u00ee ne \u00fb xwed\u00ee watey\u00ean felsef\u00ee ne hatiye sekin\u00een \u00fb ew n\u00eaz\u00eekt\u00eadayin\u00ean esl\u00ee \u00fb rast \u00ean d\u00een\u00ea \u00ceslam\u00ea ku li ser heq\u00eeqeta heb\u00fbn\u00ea hene, li ser eksena edalet \u00fb wekheviy\u00ea hatine destn\u00ee\u015fankirin \u00fb b\u00fbne mezher\u00ea qeb\u00fbl\u00ea. Bi awayek\u00ee t\u00earz\u00eade hatiye e\u015fkerekirin ku di d\u00eerok\u00ea de d\u00een, tim di dest\u00ea desthilatdaran de, weke navg\u00eeneke siyas\u00ee hatiye bikaran\u00een \u00fb di encama v\u00ea yek\u00ea de, reel\u00ee \u00fb rastiya d\u00een ji ferd \u00fb civak\u00ea bi d\u00fbr ketiye. Lewre bal hatiye ki\u015fandin, ji bo ku ew nefxeya zind\u00eeker a d\u00een, careke d\u00ee b\u00eate bidestxistin, div\u00ea ku heq\u00eeqet\u00ean Quran\u00ea \u00fb prat\u00eeka P\u00eaxember weke esas b\u00eate girtin.<\/p>\n

-Ew pol\u00eet\u00eekaya bi\u015faft\u00eener \u00fb \u00eemhakirin\u00ea ya ku ev ser\u00ea sedsalek\u00ea ye ji aliy\u00ea Komara Tirkiyey\u00ea ve, di ser\u00ee de li ser Kurdan \u00fb li ser netewey\u00ean d\u00ee \u00fb li ser nasnamey\u00ean kom\u00ean d\u00een\u00ee t\u00ea me\u015fandin \u00fb b\u00fbye sedem\u00ea pev\u00e7\u00fbnan, di v\u00ea sempozyum\u00ea de hatiye zim\u00ean \u00fb hatiye diyarkirin ku v\u00ea pol\u00eet\u00eekaya dewlet\u00ea, kiriye ku pev\u00e7\u00fbn \u00fb jihevdeketin, h\u00een z\u00eadetir bibe.<\/p>\n

Ew anal\u00eez\u00ean b\u00eerbir \u00fb ronakb\u00eer\u00ean \u00ceslam\u00ee \u00fb anal\u00eez\u00ean Bed\u00eeuzzeman ku li ser nasname \u00fb t\u00eageh\u00ean modern in, hatine l\u00eakol\u00een \u00fb ew n\u00eaz\u00eekt\u00eadayin\u00ean Bed\u00eeuzzeman \u00ean ku di wan de tu hedefeke menfaeta \u015fexs\u00ee tune ye \u00fb li hember neheqiyan, w\u00ee xwestiye ku muxalefeteke civak\u00ee \u00een\u015fa bike, li ber \u00e7avan hatine raxistin \u00fb hatiye destn\u00ee\u015fankirin ku ev n\u00eaz\u00eekt\u00eadatin\u00ean w\u00ee, ji van t\u00eako\u015f\u00een\u00ean modern \u00ean \u00eero ku li hember b\u00eaedaletiy\u00ean civak\u00ee y\u00ean roja me derketine re bibin \u00eelham.<\/p>\n

-Bal \u00fb d\u00eahn hatiye ki\u015fandin ku di civak\u00ean pird\u00een\u00ee \u00fb pirnetewey\u00ee de, nasnameya tu komek\u00ea weke esas neye girtin \u00fb lihevkirina civak\u00ee, neye xerabkirin. Ji bo v\u00ee away\u00ee j\u00ee, ba\u015f e ku ji tecrubey\u00ean wan civak\u00ean \u00eero y\u00ean dunyay\u00ea, \u00eest\u00eefade b\u00eate kirin \u00fb \u00e7areseriy\u00ean berbi\u00e7av b\u00eane d\u00eetin.<\/p>\n

-Ew n\u00ear\u00eena ku perwerdeya bi ziman\u00ea mader\u00ee weke mafek\u00ee esl\u00ee dib\u00eene, bi temam\u00ee, bi awayek\u00ee b\u00ean\u00eeqa\u015f\u00ee hatiye qeb\u00fblkirin \u00fb li ser p\u00eadiviya w\u00ea hatiye sekin\u00een. Tev\u00ee v\u00ea yek\u00ea, \u00ee\u015faret p\u00ea hatiye kirin ku ew ziman, sembol \u00fb \u00e7and\u00ean cih\u00eareng\u00ee, bi dest\u00ea dewlet\u00ea, di qada ferm\u00ee de b\u00eane qeb\u00fblkirin \u00fb bikaran\u00een.<\/p>\n

-Hatiye destn\u00ee\u015fankirin ku ew uns\u00fbr\u00ean m\u00eena Zaza, Kurmanc, Soran, Goran \u00fb Lor ku rukn\u00ean esl\u00ee y\u00ean nasnameya Kurdan in, div\u00ea ku di riya qelskirin \u00fb lawazkirina yek\u00eetiya nasnameya Kurdan de nay\u00ean bikaran\u00een. Ew qenaet hasil b\u00fbye ku heke ev pol\u00eet\u00eekaya qelskirin\u00ea b\u00eate bip\u00ea\u015fxistin, hem d\u00ea zerar\u00ea bide gel\u00ea Kurd, hem j\u00ee d\u00ea zerar\u00ea bide cografyaya me.<\/p>\n

Weke Kovara N\u00fbbihar\u00ea \u00fb Komeleya Perwerdeh\u00ee \u00fb \u00c7and\u00ea ya N\u00fbbihar\u00ea ku me ev sempozyum li dar xistiye, ji ber p\u00eadiviya xwe ya berpirsiyar\u00ee \u00fb rola civak\u00ee, em ji raya gi\u015ft\u00ee re bi hurmetkar\u00ee didin xuyakirin ku em d\u00ea xebat\u00ean xwe y\u00ean bi v\u00ee reng\u00ee, di v\u00ea h\u00eal\u00ea de berdewam bikin \u00fb em d\u00ea pi\u015ftgiriy\u00ea bidin hewldan\u00ean ku li ser bingeha heq \u00fb wekheviy\u00ea t\u00ean me\u015fandin.<\/p>\n

\u00a0<\/b><\/p>\n

Licneya Amadekar a Sempozy\u00fbm\u00ea\u00a0<\/strong><\/span><\/p>\n

*\u00a0 *\u00a0 *<\/h1>\n

Encamnameya \u201cSempozyuma Navnetewey\u00ee ya D\u00een, Ziman \u00fb Nasnamey\u00ea\u201d ya N\u00fbbihar\u00ea (Bi Tirk\u00ee) li j\u00ear e:<\/strong><\/span><\/h3>\n
\n

N\u00fbbihar\u2019\u0131n \u201cUluslararas\u0131 Din, Dil ve Kimlik Sempozyumu\u201d <\/b><\/p>\n

Sonu\u00e7 Bildirgesi<\/b><\/p>\n<\/div>\n

21-22 Eyl\u00fcl 2013 tarihinde Diyarbak\u0131r\u2019da, N\u00fbbihar Dergisi ve N\u00fbbihar Derne\u011fi i\u015fbirli\u011fi ile\u00a0 \u201cUluslararas\u0131 Din, Dil ve Kimlik Sempozyumu\u201d ger\u00e7ekle\u015ftirilmi\u015ftir. 21 y\u0131ld\u0131r b\u00fcy\u00fck bir \u00f6zveri ile K\u00fcrt\u00e7e olarak yay\u0131n hayat\u0131n\u0131 devam ettiren N\u00fbbihar Dergisi, birbirleriyle ge\u00e7i\u015fken ili\u015fki i\u00e7inde olan \u201cDin\u201d, \u201cDil\u201d ve \u201cKimlik\u201d konu ba\u015fl\u0131klar\u0131n\u0131n alan\u0131n uzmanlar\u0131 taraf\u0131ndan tart\u0131\u015f\u0131lmas\u0131n\u0131 sa\u011flamak amac\u0131yla ger\u00e7ekle\u015ftirdi\u011fi bu uluslar aras\u0131 sempozyumla, g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131n\u0131 ve \u00f6zellikle co\u011frafyam\u0131z\u0131 kas\u0131p kavuran geli\u015fmelere kendi a\u00e7\u0131s\u0131ndan bir katk\u0131 sunmay\u0131 hedeflemi\u015ftir.<\/p>\n

Sempozyuma, T\u00fcrkiye\u2019nin farkl\u0131 \u00fcniversitelerinin yan\u0131 s\u0131ra, Irak K\u00fcrdistan\u2019\u0131, ABD, Fransa, Hollanda, Almanya, Bulgaristan gibi pek \u00e7ok \u00fclkelerden akademisyen, siyaset\u00e7i, ara\u015ft\u0131rmac\u0131, kamu ve sivil toplum kurulu\u015f temsilcileri kat\u0131lm\u0131\u015flard\u0131r. Sempozyumda 30 tebli\u011f sunumunun yan\u0131 s\u0131ra 4 konferans ve bir panel faaliyeti de ger\u00e7ekle\u015ftirilmi\u015ftir. \u00dc\u00e7 ayr\u0131 sunum \u015fekliyle program\u0131n i\u00e7eri\u011fi zenginle\u015ftirilmi\u015f ve ele al\u0131nan konular detayl\u0131 bir \u015fekilde irdelenmi\u015ftir. Sempozyum iki g\u00fcn boyunca devam etmi\u015f ve her iki g\u00fcn de salonlar izleyiciler taraf\u0131ndan takip edilmi\u015ftir. Diyarbak\u0131r\u2019da s\u0131kl\u0131kla ger\u00e7ekle\u015ftirilen bu tarz faaliyetlere ra\u011fmen tevecc\u00fch\u00fcn bu kadar yo\u011fun olmas\u0131; N\u00fbbihar Dergisi, N\u00fbbihar Derne\u011fi ve bu b\u00fcnyede yer alan insanlar\u0131n yakla\u015f\u0131m bi\u00e7imlerinin k\u0131ymetlendirilmi\u015f oldu\u011funun kan\u0131t\u0131 olarak g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Din, dil, iktidar, tarih, k\u00fclt\u00fcr, siyaset ili\u015fkileri ve bu ili\u015fkiler a\u011f\u0131nda kimlik olu\u015fumunun akademik d\u00fczeyde tart\u0131\u015f\u0131lmas\u0131n\u0131 hedefleyen sempozyum; bu \u00e7er\u00e7evede konunun farkl\u0131 vecheleriyle tart\u0131\u015f\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015f ve zengin bir perspektif ortaya koymu\u015ftur. Yakla\u015f\u0131k iki y\u00fcz y\u0131ld\u0131r tart\u0131\u015f\u0131lan ve son otuz y\u0131ld\u0131r \u00e7at\u0131\u015fmalar \u00e7er\u00e7evesinde varl\u0131\u011f\u0131n\u0131 devam ettiren “K\u00fcrt sorununa” farkl\u0131 a\u00e7\u0131lardan \u00e7\u00f6z\u00fcm perspektifleri sunulmu\u015f ve bu ba\u011flamda \u00dcstad Bedi\u00fczzaman Said-i K\u00fcrdi’nin geli\u015ftirdi\u011fi re\u00e7ete ba\u011flam\u0131nda da konu yeniden de\u011ferlendirilmi\u015ftir.<\/p>\n

Sempozyum boyunca ger\u00e7ekle\u015ftirilen sunumlar sonucunda, a\u015fa\u011f\u0131daki d\u00fc\u015f\u00fcncelere ve sonu\u00e7lara ula\u015f\u0131lm\u0131\u015ft\u0131r:<\/p>\n

-Tabiattaki farkl\u0131l\u0131k ne kadar f\u0131tri ise, dillerin farkl\u0131l\u0131\u011f\u0131 da o kadar f\u0131tridir. F\u0131tri olan\u0131 inkar veya tebdil, ilahi olan\u0131 da inkar ve tebdil anlam\u0131ndad\u0131r. Dolay\u0131s\u0131yla tabiat\u0131n tahrip olmamas\u0131 i\u00e7in f\u0131trat\u0131n korunmas\u0131 ne kadar \u00f6nemli ise dillerin korunmas\u0131 da o kadar \u00f6nemli oldu\u011funa i\u015faret edilmi\u015ftir.<\/p>\n

-Farkl\u0131 dilleri tan\u0131man\u0131n ve gelece\u011fe ta\u015f\u0131man\u0131n adil yollar\u0131 \u00f6nerilmi\u015f; \u00e7o\u011funluk ulusun kendi dilini ve k\u00fclt\u00fcr\u00fcn\u00fc ayakta tuttu\u011fu t\u00fcm desteklerin ve f\u0131rsatlar\u0131n di\u011fer ulusal gruplara da verilmesinin gereklili\u011fi vurgulanm\u0131\u015ft\u0131r.<\/p>\n

-Dinin bireysel ve kollektif kimlik olu\u015fumlar\u0131ndaki derin rol\u00fcne vurgu yap\u0131lm\u0131\u015f; din, dil kavramlar\u0131n\u0131n toplumsal ve siyasal kimlik a\u00e7\u0131s\u0131ndan temel bile\u015fenler oldu\u011funa dikkat \u00e7ekilmi\u015ftir. Kimli\u011fi olu\u015fturan bu iki temel \u00f6\u011fenin biri di\u011ferini tamamlad\u0131\u011f\u0131 sonucuna var\u0131lm\u0131\u015f, birey veya toplumun dil ve din aras\u0131ndan birisini tercihe mecbur etmenin do\u011fru olamayaca\u011f\u0131 tesbit edilmi\u015ftir.<\/p>\n

-M\u00fcsl\u00fcman toplumlarda dile ve dine dayal\u0131 kimlik olu\u015fumlar\u0131n\u0131n vazge\u00e7ilmez bir de\u011fer oldu\u011fu ifade edilmi\u015f,\u00a0 farkl\u0131 inan\u00e7 ve d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne mensup birey ve topluluklar\u0131n da temel insan haklar\u0131 \u00e7er\u00e7evesinde inan\u00e7 ve k\u00fclt\u00fcrlerini ya\u015fam\u0131n\u0131n hukuki g\u00fcvenceye kavu\u015fturulmas\u0131n\u0131n bir zorunluluk oldu\u011fu belirlenmi\u015ftir.<\/p>\n

-K\u00fcrt sorunu etraf\u0131nda beliren problemlerin ba\u015flat\u0131lan diyalog s\u00fcreciyle \u00e7\u00f6z\u00fcm\u00fcn\u00fcn s\u00fcrd\u00fcr\u00fclmesi \u00f6nerilmi\u015f; \u015fiddet d\u0131\u015f\u0131 \u00e7\u00f6z\u00fcm aray\u0131\u015flar\u0131n\u0131n s\u00fcre\u00e7 sekteye u\u011frat\u0131lmadan daha bar\u0131\u015f\u00e7\u0131l hale getirilmesi ve taraflar aras\u0131 t\u00fcm siyasal sorunlar\u0131n diyalog ve m\u00fczakere yoluyla ele al\u0131nmas\u0131n\u0131n gereklili\u011fi \u00f6nemle dile getirilmi\u015ftir.<\/p>\n

-Dinlerin ve Dillerin, vahyi, varolu\u015fsal ve felsefi anlamlar\u0131n\u0131n \u00f6nemine de\u011finilmi\u015f; \u00f6z\u00fcne uygun yorumuyla \u0130slam dininin konunun varolu\u015fsal hakikatine dair yakla\u015f\u0131mlar\u0131n\u0131n adalet ve e\u015fitlik ekseninde oldu\u011fu ortak kabule mazhar olmu\u015ftur. Tarih boyunca dinlerin,\u00a0 egemenlerin emrinde siyasal bir ara\u00e7 olarak kullan\u0131lm\u0131\u015f olmas\u0131n\u0131n neticesinde, dinin \u00f6z\u00fcnden uzakla\u015f\u0131lm\u0131\u015f oldu\u011funa dikkatler \u00e7ekilmi\u015f ve dinin diriltici nefhas\u0131na ula\u015f\u0131lmak isteniyorsa Kur\u2019an hakikatleri ve peygamber prati\u011finin esas al\u0131nmas\u0131 gerekti\u011fi vurgulanm\u0131\u015ft\u0131r.<\/p>\n

-Cumhuriyet T\u00fcrkiye\u2019sinde y\u00fczy\u0131la yak\u0131nd\u0131r s\u00fcren toplumsal \u00e7at\u0131\u015fmalar\u0131n temelinde K\u00fcrtler ba\u015fta olmak \u00fczere di\u011fer ulusal ve dini gruplar\u0131n kimliklerine y\u00f6nelik asimilasyon ve imha politikalar\u0131n\u0131n yer ald\u0131\u011f\u0131 dile getirilmi\u015f ve bu yakla\u015f\u0131mlar\u0131n \u00e7at\u0131\u015fma ve ayr\u0131\u015fmay\u0131 derinle\u015ftirdi\u011fine dikkatler \u00e7ekilmi\u015ftir.<\/p>\n

Genelde \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin \u00f6zelde Bedi\u00fczzaman\u2019\u0131n kimlik ba\u015fta olmak \u00fczere modern kavramlara y\u00f6nelik analizleri incelenmi\u015f; onun, \u015fahsi menfaatleri hedeflemeyen, hukuksuzluklar kar\u015f\u0131s\u0131nda de\u011ferler \u00fczerinden toplumsal bir muhalefet s\u00f6ylemi in\u015fa etmeye \u00e7al\u0131\u015fan yakla\u015f\u0131mlar\u0131n\u0131n g\u00fcn\u00fcm\u00fczdeki sosyal adaletsizliklere y\u00f6nelik m\u00fccadelelere ilham veren bir model oldu\u011fu ifade edilmi\u015ftir.<\/p>\n

-\u00c7ok dinli ve \u00e7ok etnisiteli toplumlarda herhangi bir grup kimli\u011fi esas al\u0131narak tan\u0131mlanmamas\u0131 ve b\u00fct\u00fcn kimlikleri anayasal g\u00fcvenceye ba\u011flayan bir vatanda\u015fl\u0131k tan\u0131m\u0131n\u0131n yap\u0131lmas\u0131n\u0131n toplumsal uzla\u015fma ve bar\u0131\u015f i\u00e7in ka\u00e7\u0131n\u0131lmaz oldu\u011funun \u00f6nemi vurgulanm\u0131\u015f, d\u00fcnyadaki benzer toplumlar\u0131n tecr\u00fcbelerinden istifade edilerek \u00e7\u00f6z\u00fcmler \u00fcretilebilece\u011fi sonucuna var\u0131lm\u0131\u015ft\u0131r.<\/p>\n

-Yo\u011fun olarak Cumhuriyet sonras\u0131 geli\u015ftirilen farkl\u0131l\u0131klar\u0131 inkar politikalar\u0131nda kimi dini de\u011ferlerin bir arg\u00fcman olarak ara\u00e7salla\u015ft\u0131r\u0131lmas\u0131yla yan\u0131lt\u0131lan toplumsal zihnin, e\u015fitli\u011fe dayal\u0131 bir perspektifle d\u00fczeltmesinin do\u011fru dini anlay\u0131\u015f a\u00e7\u0131s\u0131ndan zorunlu oldu\u011fu vurgulanm\u0131\u015ft\u0131r; dinin asla bir milletin varolu\u015fsal hakl\u0131l\u0131\u011f\u0131na engel olacak bir yerde durmad\u0131\u011f\u0131n\u0131n alt\u0131 \u00e7izilmi\u015ftir.<\/p>\n

-Anadilde e\u011fitimin tart\u0131\u015f\u0131lmaz temel hak olarak g\u00f6r\u00fclmesinin gere\u011fi vurgulanm\u0131\u015f; bu duruma paralel bi\u00e7imde farkl\u0131 dil, sembol ve k\u00fclt\u00fcrlerin devlet taraf\u0131ndan kamusal alanda ge\u00e7erli hale getirilmesinin hakl\u0131 bir talep oldu\u011fu vurgusu yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n

-Zaza, Kurmanc, Soran, Goran, Lor gibi K\u00fcrt kimli\u011finin temel bile\u015fenlerini olu\u015fturan unsurlar\u0131n K\u00fcrt kimli\u011finin birli\u011fini zay\u0131flatmak amac\u0131yla kullan\u0131lamayaca\u011f\u0131 belirtilmi\u015ftir.\u00a0 Bu do\u011frultuda geli\u015ftirilen politikalar\u0131n \u00f6zelde K\u00fcrt halk\u0131na genelde ise b\u00fct\u00fcn bir co\u011frafyam\u0131za zarar verece\u011fi kanaatine ula\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Sempozyumu d\u00fczenleyen N\u00fbbihar Dergisi ve N\u00fbbihar E\u011fitim ve K\u00fclt\u00fcr Derne\u011fi olarak; toplumsal sorumluluk ve rollerimiz gere\u011fi, bu ve buna benzer alanlardaki \u00e7al\u0131\u015fmalar\u0131 s\u00fcrd\u00fcrece\u011fimizi; hak ve e\u015fitlik ekseninde y\u00fcr\u00fct\u00fclen t\u00fcm fikri ve politik \u00e7abalara destek verece\u011fimizi; kamuoyuna\u00a0 sayg\u0131yla ilan ederiz.<\/p>\n","protected":false},"excerpt":{"rendered":"

Di roj\u00ean 21-22 \u00celon 2013yan de, li Amed\u00ea, bi hevkariya Kovara N\u00fbbihar \u00fb Komeleya N\u00fbbihar\u00ea, \u201cSempozyuma Navnetewey\u00ee ya D\u00een, Ziman \u00fb Nasnamey\u00ea\u201d hatiye lidarxistin. Kovara N\u00fbbihar\u00ea ku 21 sal e, bi berxwed\u00eariyeke mezin, jiyana xwe ya we\u015fan\u00ea, bi Kurd\u00ee didom\u00eene, sernav\u00ean \u201cD\u00een\u201d, \u201cZiman\u201d \u00fb \u201cNasname\u201d ku di nav hevd\u00fb de ne \u00fb bi hevd\u00fb re […]<\/p>\n","protected":false},"author":1,"featured_media":1802,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[2,13],"tags":[185,65,97,167,33,190,191,51],"class_list":{"0":"post-1347","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-calaki","8":"category-nuce","9":"tag-calaki","10":"tag-daxuyani-2","11":"tag-kurdi","12":"tag-kurmanci","13":"tag-nubihar","14":"tag-nuce","15":"tag-pamel","16":"tag-seminer"},"jetpack_featured_media_url":"https:\/\/komanubihar.org\/wp-content\/uploads\/2014\/08\/1558589_10202653014899795_8448577262410125170_n.jpg","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/komanubihar.org\/index.php?rest_route=\/wp\/v2\/posts\/1347","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/komanubihar.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/komanubihar.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/komanubihar.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/komanubihar.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1347"}],"version-history":[{"count":6,"href":"https:\/\/komanubihar.org\/index.php?rest_route=\/wp\/v2\/posts\/1347\/revisions"}],"predecessor-version":[{"id":1979,"href":"https:\/\/komanubihar.org\/index.php?rest_route=\/wp\/v2\/posts\/1347\/revisions\/1979"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/komanubihar.org\/index.php?rest_route=\/wp\/v2\/media\/1802"}],"wp:attachment":[{"href":"https:\/\/komanubihar.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1347"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/komanubihar.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1347"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/komanubihar.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1347"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}