Mîkanîzmên Bergryên Derûnî d Helbestên Pirtûka Çyayekanî min

Mîkanîzmên Bergryên Derûnî d Helbestên Pirtûka Çyayekanî min

XELÎL SELÎM

Puxte: Aramanca serekî d vê vekolînê da, şrovekrneka çewanîye b rêka mîtodê şrovekrna nîvîstokê (context analysis), ku nmuna vekolînê xo l komeka dêrên helbesta l pertûka kom helbestîya Çyayekanî min ve vedgre. Derencamê vê vekolînê xuyadket ku mîkanîzmên bergryên derûnî l helbestên vî pertûkî be şêweyên cuda cuda xwe xudî dken. Dgel hebûna çend corên mîkanîzmên bergryên derûnî, lê l vê vekolînê da tenê behs l pênc corên mîkanîzmên bergryên1 derûnî hatîye krn, ku ew jî paşvelêdan (repression), hêcet girtin (rationalization), êxstne ba hev (projection), vegohastn (displacement), paşve zivrîn (regression). Her êk jwan corên mîkanîzmên bergryên derûnî, b rengekê cuda xwe d nava dêrên helbestan da xuya dken. Mîkanîzmê bergrya derûnî paşve lêdan, d wan kawdananda xuya dbt, ku helbestvan nkart hnd j xwest û hîvyên xwe b ce bîne, lewma b neçarî weka mîkanîzmeka bergryê wan xwast û hîvya paşve lê ddet. Derbarê mîkanîzmê bergrya derûnî êcet grtnêş, ev corê mîkanîzmî d derbrîna helbestê da d çend dêranda xuya dbe, ew jî b vê armancê ku bşêt gvaştnêt derûnyên xwe kêm bket.

Êk din j mîkanîzmên bergrya derûnî, helbestvanî bkar anîye, êxstne ba hev e, ku wî dvêt d derbrînên helbestên xo da rabît b êxstne ba hend j kryar û sîfetên xwe b kesekê din, b wê armancê ku bşêt hevsengya derûnîya xwe bedest ve bîne. Ewa ku derbarê mîkanîzma bergrya derûnî vegohastne jî, helbestvan d çend cihan da, hewla vê çendê daye, ev babetên ku gvaştnê l ser dewrrnê wî/helbestvan drst dken, vegohêzît j bo babetek dn. Anku gohrîna objeyekê b objeyeka dn. Mîkanîzmê bergrya derûnî paşve zvrîn jî corek dne l van mîkanîzma, ku l derbrêna helbesta l cem helbestvanî xuya dbe, ew jî eve ku helbestvan jboy wê yekê ku bşêt ewlehya derûnê xwe bdest bîne, xwesta vê yekê heye, ku vegert qonaxa bûrî ya jyana xwe, çunkî çêdbe ku qonaxa rabhurî j cem helbestvanî aramtr û xweştr be, vêca j bo wê yekê ku ew/helbestvan bkare xwe j gvaştn û nearamîya vê qonaxê bparêzt, b rengekê ne rasterast anku neagehmendî ew hewla vê yekê ddet ku b nvîstokî hestên rabûrî d nhada l cem xwe nu bket.

Peyvên serekî: Mîkanîzmên bergryên derûnî, derûnşîkarî2, derûnşîkarya edebê.

Destpêk: Her berhemek edebî, tevlîhevê komeka barudoxên derûnîye, ku l neagahmendî3 ya bwêjî da xwe veşartîye û bwêj dxaze b rêka berhemên edebî, carek dn vegerînt bo nava agahemendya4 xwe. D wê çwarçovêşda Sigmund Freud amajê b wê yekê dket ku neagehmendî afrênerê hemî berhemêt edebîye l cem bwêjî da. Lewma dkarîn wê yekê bêjîn ku berhemêt edebî b temamî d çwarçoveya barudoxên taybet yên bwêjî da dhêne afrandn.

D vê vekolînê da hewla wê yekê têt dayn ku pertûka Çyayekanî min wek berhemek edebî bhêt şrovekrnê, ku l nvîsîna helbestvan û nvîserê Kurd Hendrêne, elbet ev pertûk, pertûkeka kom helbestî ye, ku tjîye l barudoxên derûnî, nvîserî b rêka nvîsîna helbestî behs lê krîye. Tştê balkêş ewe ku helbestvanî d vê pertûkê da komeka mîkanîzmên bergryên derûnî bkar anîye. J bo vê yekêş l çwarçoveya tîora derûnşîkarî, henek j helbestên helbestvanî û nûserê navbrî d pertûka Çyayekanî min diêxn bn şrovekrnê.

Ev vekolîne, wek rexneya derûnşîkarî j bo edebê, pêngaveke j boy dyarîkrna layenekê l saykolojya mrovî, ku ew jî xwe l çwarçoveya mîkanîzmên bergryên derûnî ve xwe xudî dke. Zanayên derûnşîkarî d wê bawerê da ne ku derbrînên edebî weka helbest, pexşan, çîrok, roman …hwd. kerstên grîngn ku bwêj bkart b rêya wan behsê barudoxê derûnyê xwe bket û be rengekê neagehmendî ewana derbxet. Mîkanîzmên bergryên derûnîş weka bergrîyek l hemberî gvaştnêt derûnî d vî pertûkîda l çwarçoveya helbestê reng vedaye.

Derûnşîkarî: Ev ghurînên ku l paş sedeyên nawerast l Ewrupayê derkeftn, karîgerîyek mezn b ser cîhanê b gştî û ewrupa b taybet drûst kr. Herwesa derkeftna şoreşa pîşesazî d wî serdemî da, bu egerê geşe û gorankaryê d bwara zanîn û felsefê. Vê gorankarîya dîrokî karîgerîyek mezn l ser felsefê b gştî anye gorê, ev zanstên ku pêştr le hembêza felsefêda chê xwe grtbûn, vê goranê şyan dan ber wan zansta, ku xwe l hembêza felsefê derbêxînin. L dewruberê sedeyên nozdê û bîstêşda, derûnzanî weka zansteka serbxo pêngavek grîng d bervpêşçûnê b xove dît û çend rewt û lqên cuda cuda lê drûst bûn, ku her êk j wan l bwara zanstê derûnzanîda xwedî tîorî û boçûnêt taybet b xwe bûn. D derencama van ghorînan derûnşîkarî weka rewteka nû karî taybetmendya xwe d bwarê derûnzanîda b dest bîne. D dest pêk da derûnşîkarî hewla vê yekê dda ku l çwarçoveya zanstê nojdarî raveya layenê derûnî bket, lewma dbînîn ku her êk j Freud û Adler d destpêk da l zanstê nojdarîve karên derûnşîkarîya xwe encam ddan, lê paş wan şya ku xwe l bwarê nojdarîve derbaz bken û pêngav berev bwarê derûnzay b avêjn.

Zanstê derûnşîkarî, êke jwan zanstên çareserîya derûnî e, ku hewla vê yekê dden ku çareya nexoşên grjya derûnî bdet. Hejî gotnê ye ku destpêka derkeftna derûnşîkarî, weka şoreşek mezn dj b zanstê pzîşkî l ser destê zanayê Austrian, Sigmund Freud (1956-1939) derkeft (Resul, 2012: 67).

Pştî ku Freud pertûka b nav û bangê xwe ewa ku bnavê Şrovekrna Xewnan l sala 1900 blav krî, hzrên xwe yên derûnşîkarî blavkr. D gel blav bûna vî pertûkî, nîqaşek mezn d navendên zanstî derbarê hzrên Freud hat krnê, çunkî hzrên wî d bwarê xewn û proseyên heşyê da bo wî serdemî tştek nû û xerîb bû, herwesa Freud tekez l ser vê yekê jî dkrd ku du remekên serekî l cem mrovan hene û hêza serekîîne bo araste û motîv krnê l cem hemî mrovan, ew jî ‘’remeka jyanê-Eros’’ û ‘’remeka mrnê-Thanatos’’e. D gel vê yekêş da Freud pêdagryê l ser sê layenên serekî dket û wesa ddît ku ev hersê layen erkek serekî dbînn d drûstbûna kesayetyê l cem mrovan û wesa dbînt ku kesayetya mrov b temamî b karîgerya van hersê layen dhêt nexşandnê, ewjî pênc salê destpêkn d jyê zarokyê da, hêzên naagahmendî û zayndeyî (Ezîz, 2012: 33).

L ser bnemaya topografî, hzrên Freud l bwarê resenayetya kesayetya mrovî l çwarçoveya sê astên agehmendyê xwe d bîne, ew jî agehemendî, pêş agehmendî5 û neagehmendî ye. Freud dbîne ku agehmendî pşka hoşmendya mrove, ku berprse l tev taqîkrdneweyên derûnî, ku l her çrîkekê da mrov pê haydare. Her wesa ev pşke rûbereka bçîk l mejyê mrovî pêk dîne. Dgel vê yekêşda, peyvîn derbarê pêş agehmendyê wesa dbîne ku ev pşke erkê wî ewe ku ev hzr û tuxmên nakevn d pantahya agehmendyê l xwe bgrît û l her demekê şyan hene ku b sanahî carek dn bzvrînn bo pşka agehmendyê. Pşka sêyê ewe ku Freud b pşka herî mezn û grîng dbîne, çunkî wesa xuya dket ku ev pşke rûberek mezn l hşê mrovî pêk dîne. Gelek cara wêneya wî b cemsereka cemdî dket ku pşkeka bçîk dyar be û pşka herî mezn d nava avêda veşardî mabe, vêca ew pşka ku l ser rûyê avê dyar dbe, wesa xuya dket ku ev pşk herdû astê agehmendî û pêş agehmendyê pêk dîne, pşka mezn ku d nava avêda nedyare pşka neagehmendyê ye. Freud hzr dket ku ev pşka mezn ya hşî ku b neagehmendî nav bêj dket, cihê hemî kryarên tabo û dj b yasayên qedexe krîne, ku mrovî paşve lêdaye, çunkî d encamdana van kryaran mrov hevebrî berbestan bûye, lewma b neçarî l vî beşê hşî mane û heta ku dem û chek guncayî nebînt nkare bkryar bke.

Paş van dabeşkrnan, Freud l ser bnemaya tîorê bunyadî, bnaxeya pêkhateya kesayetya mrovî bo ser sê astên dn dabeş dke, ew jî ‘’ew-Id’’, ‘’ez-Ego’’ û ‘’ezê blnd-Super Ego’’. L peyvîn derbarê ‘’ew-Id’’ wesa dibîne ku ev pşke sîstemê resenê mrovatyê ye û hev deme dgel neagehmendyê, çunkî wesa dbîne ev pşke d kesayetîya mrovî da her tm tştên heskrnê dxaze û armanca serekîş d vê pşkêda tenê daxazkrna lezetê ye, bêy wê yekê ku pêgryê b ç yasayên çvakî û berbestan bke. Dgel wê yekêş da wesa dbîne ku pşka ‘’ez-Ego’’ l ser bnemaya waqî’ kar dket û erkê wê eve ku mrovî dîr bke l hemî wan djberyaku pşka ‘’min’’ wê dxaze, çunkî ev pşke d êk demda hzra daxazên ‘’ez’’ û ‘’ezê blnd’’ dke. Erkê serekyê vê pşkêş b dest anîna hevsengyê ye dnavbera ‘’ez’’ û ‘’ezê blnd’’. Derbarê ‘’ezê blnd’’ jî wesa d fkre ku ev pşke l jyê şeş salyê d jyê zarokyê da pêşve dçe û l ser bnemaya wîjdanî û yasayên cvakî kar dket, ewa ku l jîngehê dewrberên xwe fêr dibe. Ev pşke erkê wê eve ku pêgryê l wan yasa û kultûra bket ewên ku cvak l ser hatîye danîn, herwesa ev pşke berprse l drûstkrna kesayetek ku cvak wê dxaze (Hsên, 2007: 347).

Freud grîngîyek êkcar mezn ddet zayndeyê, lewma ev yek bu egrê vê yekê ku pşkek j tîor daner ku l ser rêbaza hzrên Freud kar dkrn, cûda bbn. Jwan tîor danera jî Alfred Adler (1870-1937) û Carl Gustav Jung (1875-1961). Ku ev herdûk xuyndkarên Freud bûn û gelek hzr û boçûnêt Freud l cem wana hebûn, lê jber ku wî zêde grîngî b zayndeyyê (sexuality) l jyana mrovî dda, êk carî dest j derûnşîkarya Freud berdan.

Adler berevajî hzrên Freud, grîngîyek mezn nedda zayendeyyê û wesa ddît ku hestkrn b kêmasyê (Inferiority) l agehmendî û neagehmendya tev mrovekîdaye û dbt egerê afrandna mîkanîzma berxwedan û bnemayê kryarên derûnî l cem mrovî. Wî wesa hzr dkr ku remek6 tenê motîvê mrovî nînn, belke mrov însanek cvakîye û mrov kartêkerê motîvên cvakî ye. Dgel vê hndêş da hzr dkr ku kesayetîya mrovî jîngeha cvakî ewa l derdora mrove drûst dket, nek pêdvyên bayolojî û têrkrna wan, wekî vê yekê ku Freud bawerî pêra hebû. Boçûn û hzrên Adlerî b êkemîn ladana grîng l derûnşyakarîya Freud dhêt ejmartn, çunke ev têgehştn û nerînên Adlerî debarê mrovî hebûn, cuda bûn l hzr û têgehştna Freud j boy sruştê mrovî. Ew/Adler wesa nabîne ku mrov hertm mehkum be b remek û hevrkyê, herwesa d wê bawerêş da nebû, ku sruştê mrovî mehkum bt b karîgerîya bayolojî û ezmûnên pênc salî ya jyana zarokyê. Serbarê Adlerî, Jungîş wesa dbîne ku tekeskrna Freud derbarê zayendeyyê pêngavek zêdeye û b wî şêwey hnd mezn nînn, ku Freud hezr lê dket, her wesa ew/Jung hzr dket ku ev pêdagrîya Freud bo zayendeyyê nabt xzmetek mezn j boy derûnşîkaryê û dgel pêşkeftna şarstanyê da nagunce. Serbarî vê yekê Jung wesa dbîne ev pêdagrya Freud j boy zayndeyyê dgel akarên gştîda dkevt bara hevrkyê. Herçend ku Freud d bwarê şrovekrna xewnada motîvên zayndeyyê dda ba wan, lê Jung şya xwe l vî babetî dûr bgre û l cihê zayendeyyê xwe b babetên rabhûryê xevn bînî û rabhuryê neagehmendya komel xwe mjîl bke. Herçend ku Jung dgel qonaxa pêşveçûnê (qonaxa devî, endamên zawzêyê) dgel Freud hevhzr bû, lê ew l vê bawerê da nebû ku peyundya zarok û deykê meyla zayendeyyê têda be, wek ewa ku Freud bawer pê hey. B gştî j blî mesela zayndeyyê, cyawazya Jung û Freud l vê hndê dabû, ku Freud tekes l ser neagehmendîya takî dket, lê Jung tekes l ser neagehmendya komelî dket, herwesa Freud hzr dke ku ‘’ew-Id’’ pşka resene d kesayetîya mrovîda, lê Jung dbîne ku ‘’ez-Ego’’ pşka resene d kesayetîya mrovîda (Donsî: 2005).

Derûnşîkarî d byavê edeb da: Pşkek j rexnegrên bwarê edebî, pşt b bnemayên derûnî d karên rexneyê da d bestn. Ev rexnegr hewla vê yekê dden, ku barudoxê derûnyê nîveskarî dest nîşan bken. Degel vê yekêş da hewla vê yekê dden layenên hest û sozên veşartî ên nvîserî derbxen, ku buye egra afrandna berhemê edebî l cem wî. Lewma hewla vê yekê dden ku karîgeryên nerît û behayên cvakî …tad xuya bken, ku buye egerê drstkrna barudoxek derûnî l cem bwêjîda. B rêka vê mîtodî/rexna derûnîşkarî j boy edebê, hewla vê yekê dde ku destpêk l babetên edebî û helbesta vekolît, çunkî babetê edebyê helbesta afrênerê cîhanek xeyalî ye, dbt egerê vê yekê ku nvîser înêrcya derûnyê xwe dyar bket û b kart ku afrendnekê d byavê edebîda b afrênt (Brêslêr, 2002).

Derûnşîkarî corek j rexnê d byavê edebî da afrand, rexneya derûnşîkarî j boy edebê, l xwegrê teknîkek taybete, ku d kart rave û şrovekrnê bo berhemên edebî bket. L derûnşîkaryê da be şêweyeka gştî kar l ser layenên neagehmendya mrovî dhêt krnê, b taybet van neagehmendyan ewên rehendên remekî anku zayndeyî hebn, b wê armancê mrov ku bşêt b azad û bêy ç djberekî gutnêt xwe derbxe û xwe j paşvelêdan û trsa b krdarkrnê rzgar bke. Hejî gotnê ye ku rexneya derûnşîkarî d bwarê edebî da l ser bnemaya hzrên Freud hatye danan. Freud d wê bawerî daye ku mrov hertm j boy ku wîstên xwe bket krdar, dkevt barudoxek djeberekî. Dşêyn vê yekê bêjîn ku hzrên Freud b temamî, b corek j coran peywendya xwe dgel neagahmendya mrov heye, çunkî ew wsa hzr dke ku pşka neagehmendya mrovî, karîgerîyek mezn b ser kryarên mrovî ve heye. Ev têgeha ku b neagehmendî têt nav bêj krn, hzreka serkûtkare (repression), wate ev barudoxe ewa k berçav nehatîye grtn û l demê rîdana wêda hatye serkût krn û nkarye b krdar bke. Freud d bîne ku l demê proseya safandnê (sublimation) ev neagehmendîye dêhêt ghorîn j boy proseka mezntr û dkare tştên mezn jî bêt afrandnê (Barî, 2008: 13). Carl Gustav Jung, êk jwan hzrvanaye ku d byavê rexneya derûnşîkarî j boy edebê, xwedî hzrên taybet b xuye. Jung dbîne ku derûnê mrovê l sê pşkên serekî pêk dhêt, ew jî agahmendî, neagahmendî û neagahmendya komele. L nerîna Jungî da astê agahmendyê rasterast dkevt bn karîgerya neagehmendyê, herç herdû astên dn yên neagehmendyê, wate neagehmendya takî û neagehmendya komel, ewa neagahmendya takî b hebûna agahmendyê ve dhêt bûnê û ew helgrê temamê van regezane ku l jyana rojaneya her mrovekî da dşêt b krdar bbn. Lê d derbarê neagahmendya komelî ew/Jung wsa dbîne ku ev pşke l astê kuratya derûnê her mrovekî da heye û helgrê temamê sîmbol, zanst û azmûn …tad ye d dêruka mrovayetyê da, ku hemî mrov beramberî efsana helwêstek wek hev dgrne ber xwe, ew jî b wê wateyê nabe, ku her mrovek l her chek vê dnê bt, tenê yek çîruk anku haydarî l êk efsanê bbt, belke b wê wateyê dhêt, ku her mrovek xwedyê bîrubawerên wek hevn, ku l astê neagehmendya koda xwe veşartîye û b şêweya nmuneya ezelî (archtypes) d berhevn. Hejî gutnê ye ku nmuneya ezelî ev hemî wêneyên berdewamin, ku d hzra her însanekîda heye weka j dayk bûnê, mrn, werzên sala, deykayetî …hwd. Jung wesa dbîne ku ev wêne b rêka çîrok, efsane û fantazyayê xwe xudî dken û d çwarçoveya karên edebîş da b rengên kesayetî û buyerên dûbare krî xwe xudî dken, çunke bwêj evan tşta dafrînît, ku d neagehmendya wîda hatîne parastn. Vêca ev wêneyên ku bwêj wan derdxe, eger l ezmuna neagehmendya komel a xuynerî kêm hatbît nîşandan, dbît egera wê yekê ku hest û sozên wî bhêt herkîn. Hejî gutnê ye dgel derkeftna têgeha nmuneyên ezelî l cem Jungî, hzrên Freud d byavê edebî da pêngavek hat paşkeftn (Brêslêr, 2002: 170). Dgel vê yekêş da, d derdora dehkên şêsta da hzrên Freud l ser destê hzrvanê Ferensî Jacques Lacan (1901-1981) ve dûbare hat d meydana rexnê ve. Lacan wek hzrvanek d bwarê derûnşîkarya pêş strakçralîzm û paş strakçralîzm, pşkek l hzrên xwe l zmannasya Ferdinand de Saussure (1857-1913) wergrt. Lacan berevajî Freud ku neagehmendî wek rûberek bê rêsayên zmanîye ddît, ew/Lacan dbêje ku neagehmendîş weka zmanî strakçera xwe heye û neagehmendîş l jêr bandora rêzmanya dal daye, ku wêneyên hestî bo starkçerê vedghwêze, herwesa Lacan wesa dbîne ku eger me bvêt l neagehmendyê bfêmîn, dbe em tenê l rêka dyalog û zmanîve b wan ra eşna bbîn. Em dşêyn bêjîn corên dn yên wek hev l peywendya navbera regezên neagehmendya dal û corên dn yên zmanî hen. Lacan d wê baweryê bû ku neagehmendî l rêka derbrînê sobjey ve l astê sîmbulîkda drûst dbe, her wesa carek dn beruvajî hzrên Freud, Lacan wesa dbîne ku neagehmendya mrov, neagehmendyek takî nîye, herwesa Lacan berevajî hzrên Jungî derbarê neagehmendya komel dpeyve û dbêje ku agehmendî berhemê asta sîmbulya ‘’pşt tak-Trans Individual’’e l ser sobjey. B me’nya wê yekê ku ev hzre helgrê sê hzrên hevpeywende, ku ew jî weka:

Êk: neagehmendî çîyetya bayolojî nînn, belke ev tştek dne ku delaletê l xwe dgre.

Dû: neagehmendî berhemê tevlîhevbûnê ye dgel sîstemê sîmbulya pşt takî l ser sobjey da.

Sê: neagehmendî xwedî strakçerek weka zmanîye (homer, 2017: 90)

Mîkanîzmên bergryên derûnî: Myaknîzmên bergryên derûnî, dşêyn wesa bdeyn naskrn ku ev barudoxn yên bergrya derûnya mrovî ku tak b merema kêmkrna gvaştnêt derûnyêt xwe wan bkar tîne. B bawerya Freud ev mîkanîzmêt bergryê derûnî d wan kawdanda derdkevn ku dnavbera xwestên qeçax û taboyên ‘’ew-ID’’ û xwestên eaydyalîk û kultûryên ‘’ezê blnd-Super Ego’’ hevrkî dedrdkeve, l encama vê hevrkyê tak dkeve barudoxek nehevsegê derûnî û dûlî l cem wî derdkeve, ev jî b wê wateyê ku trsek gefa dket ser pşka ‘’ez-Ego’’. Lewma erkê vê pşkê ewe ku b erkê xwe rabît, daku bşêt van gefan kêm bket û hevsengyê dnavbera xwestên temahkaryên ‘’ew’’ û xwestên aydyalyên (Idealistic) ‘’ezê blnd’’ bînît olê, radbt b bkaranîna hndek j xapandnanên derûnî, ku b mîkanîzmên bergryên derûnî tên navbêj krnê. Freud amajê b wê yekê dke ku mrov d êk demda çend corek j mîkanîzman bkar tîne, hetaku bşêt xwe j hnd buyerêt waqî bburînt û înkarê lê bket.

Hejî gotnê ye, ev mîkanîzmêt bergryê derûnî b rengek neagehmendî kar dken, b rengekê gştî em dkarîn bêjîn, ku ev mîkanîzmêt bergryê derûnî dkarn du karên ؛hevbeş encam bden, ewjî

Êk: b rengek neagehmendî kar dken, bo wê yekê ku hestê xwe xapandn l waq’î l cem takî drst bken û ku dkare buyer û arîşan l xwe dîr bxen.

Dû: hestên waq’î l cem mrovî wnda dken, b wê wateyê ku l dema hebûna buyerek nexwestî ku peywendya wî m mrovî ve hebt, peywendya mrov b waq’î ve qed dke, daku buyerê waq’ nebîne (Şamlo, 2010: 54).

Corên mîkanîzmên bergryên derûnî ku erkê wan kêmkrna gvaştnêt derûnîye l cem mrovî hjmarek mezin, lê ewa l tevahya wan grîngtr ev corn: ‘’paşvelêdan (repression), êcet grtn (rationalization), êxstne ba hev (projection), vegohastn (displacement), paşve zvrîn (regression), drustbûna beruvajî (reaction Formation) û rêzdarkrn (sublimation)’’.

Mîtodê vekolînê: Armanca serekî d vê vekolînê da, şrovekrna mîkanîzmên bergryên derûnîye l pertûka Çyayekanî min. D vê vekolînê da mîtoda çewanî (qualitative) hatîye bkar anîn. Taybetmendya vê mtodê komkrn û şrovekrna dataya ye, lewma armanca vê vekolînê b rêka vê mîtodê, ewe ku şrove û bersva vê prsê bdet ewa ku dprst, çewa mîkanîzmên bergryên derûnî b rêka derbrêna helbestê d pertûka Çyayekanî min reng vedaye? Sebarî vê yekêş ku ev mîtode dhête bkar anyan, lê dnav vê mîtodêş tekez l ser dataya duwê (Secondary Data) û dataya şrovekrna têkst îş hatye krn.

Dkarîn vê yekê bîjîn ku mîtoda çewanî l bwarê zanstên cvakîda mîtodek pr grînge, çunkî b rêka vê mîtodê dkarîn wesf, şrovekrn û datayek kur b dest bxeyn (Bogham û Biklen, 1992). Ev corê mîtodê b wê taybetmendyê xwe l mîtodên dn cuda dke, ku dkare şrovekrnê j boy hemî dyarde, têkst…tad ku b peyvan dhên derbrîn bket (Marshall û Rossman, 2006).

Komkrna datay: D vê vekolînê da, vekoler dataya duwemî bkar anîye, ew jî xwe l dîwaneka kom helbesta ye, ku b destê helbestvan û nvîserê Kurd Hendrên hatîye nvîsandn û l çapemenya base l sala 2008 l bajêrî Slêmanyê hatîye çap û blavkrnê.

Hejî gotnê ye dataya duwemî b wê datayê dhête gotn, ku ya hatîye komkrn, anku kesek dn b mebestek dyarîkrî ev data bkar anîye. B wateyek dn, armancek dyarîkrî l pşt komkrn anku nvîsîna evan dataye heye l cem nvîserî, lê l demê bkaranînê j vekolînê da, reng bît j boy mebestek dn bhêt bkar anîn (Dale, û yên din, 1998). D vê pertûkê da (Çyayekanî min) vekoler hewla vê yekê ddet, ku nmuneyek l helbestên helbestvanî werbgre û l gor tîora derûnşîkarî ve şrove bket. Bo vê mebestêş corê nmuneya (non random) a mebestdar hatîye bkaranîn. L vê corê nmuney da vekoler bo vê nmuna ku heldbjre j boy şorovekrnê wekhevyê nadedt hemî nmuneya, blke vekoler b armanc hewla vê yekê ddet nmuneyek helbjêre û wê bket b nmuneya vekolînê (Kumar, 2011). Lewma twêjer d vê vekolînê da armancdarane 15 dîrên helbesta bo her êk j wan mîkanîzmêt bergryên derûnî ku bkar anîye heldbjêre.

Şrovekrna datayan: D vê vekolînê da, j boy şrovekrna dataya pşt hatye bestn b şrovekrna têkstî (context analysis) l pertûka Çyayekanî min, b rêka vê mîtodê hewla vê yekê têt dayn ku şrovekrnê bo wan têksta bhêt krn, ku xudî bagrawendekê mîkanîzmêt bergryêt derûnî ne. Dkare bo vê pertûkê vexandnek cuda û tîorek cudaş bhêt encamdan, lê eva ku mebest bît l vê vekolînê da, vexandneke, ku b rêka şrovekrna têkstî bo hatye encamdan, çunkî b rêka vê mîtodê, dkare vexandnê j boy têkst û wêne …tad bhêt krnê.

B gştî mîtoda şrovekrna têkstî, grîngyê ddet b kerestan, ku rengbe ev kerste anku ev têkste watayên cuda cuda l xwe dgrn, lewma b rêka vê mîtodê, dkare ev wataya, ku jboy vekolerî armance, b wê kerestê bbexşe.

Armanc û gotûbêj

Rengvedana mîkanîzmên bergryên derûnî d helbesta da: D dîtgeha tyorstên derûnşîkarî ve, hndura mrov ne tştek sadeye, belke hertşt û rehendên, ku l hundura mrovda heye, bandora wî b ser afrandna edebî û hunerî ve heye û edeb û huner jî b temamî ev tşte ewa ku l hundura mrovda b rengek neagehmendî xwe veşartîye û bwêj anku hunermend dkare wan b kryar bke. Hzrvanên derûnşîkarî wsa dbnînn ku helbest kerste û rêkek dne, ku helbestvan weka mîkanîzmek bergryê j boy tenahya derûnê xwe wan bkar tîne, daku bkare xwe j van guvaştnêt hundura wîda rzgar bke, ewên ku pêştr nkarîbû ewana têr bke û trsa wê yekê hebû ku b kryar krna wan, ew/helbestvan bkeve hemberî hevrkyan. D derencama van kryaraş da helbestvan dkare dahênanên helbestî bafrîne, çunkî helbestvan l gor kawdanên hundura xwe, b rengek neagehmendî û b rêka helbesta ve behsê hundura xwe dke. Lewma dkarîn bêjîn, ku berhemên edebî grêdaye b layenên derûnîya helbestvanî û her ev kawdanîşn ku wesa l helbestvanî dken pêngava berev dahênana bhavêje (Melazade, 2016: 300). Boy vê yekêş dyar dbe ku helbestvan d wê berhemêda (Çyayekanî min) komeka mîkanîzmên bergryên derûnî bkar anîye, êk jwan mîkanîzmaş ‘’paşve lêdan’’e, hejî gotnê ye ev corê mîkanîzmê bergryê derûnî ewe ku mrovî gelek xwest û hîvî hene, ku hewla vê yekê ddet ku wane bdest bxe, lê henek j wan xwest û hîvya d dîtgeha yasayên cvakî û ferhengî ve, şerm û tabone, lewma hewldan bo bdest anîna wan, mrov dkeve dervey yasa û nerîtên cvakî, d wê çwarçovê ve mrov neçare xwest û hîvyan weka mîkanîzmek bergrî jboy derûnê xwe wan paşve lêdet, heta vê demê, ku dem û chek tena nebîne, nabe van xwest û hîvyan têr bke. Gelek caran wesa dbe ku ev xwest û hîvyên ku hatîne paşve lêdan hataku jyana mrov hebe bcih neên û dgel mrov da bmîne (Osman, 2013: 145). Herwek helbestvan dbêje:

‘‘Gutnî trm zore bot. Lê natwanm bot bnûsmewe’’ (Hendrên, 2012: 27)

Eger em l vê dêra helbestê bnerîn, xuya dbe ku nvîser gelek b zelalî behsa vî corê mîkanîzmê bergryê derûnî krye, ewjî weka dbêje ku ew/helbestvan nkare tştên dn bo wî/yar bnvîse, lewma weka bergrîyek j boy gvaştnêt ‘’ew-Id’’ neçare ku paşve lêdet. D wê dêra helbestî da xuya dbe ku nvîserî gutnêt dn hene ku bêje, lê jber ku rêgryên kultûrî hene, ew nkare wana bêjît, lewma neçare paşve lêdet. Herwek Mîran (2012) wesa dbîne ku cvaka Kurd l layenên kultûrî sîmayên îtnîkî ve, b du corên me’rîfê hatîye l qalb dan, ewjî me’rîfên remekî û olî ye, ku bandora wan b ser cvaka Kurdî ve dyar dbe û b rengek bhêz dgel dyardên dn yên kultûrî yên cvakî tevlîhev bûne, ewjî dbît egerê wê yekê ku dgel krdeyên çvakî nesaz bt. Dgel vê yekêş da d dêreka dn dbêje:

‘‘Dêrêk denûsmewe û ramanêkî tr leyad dekem, lê tştek heye ke qet nagutrêt: heqîqet’’ (Hendrên, 2012: 50)

D vê dêrêş da peyva ‘’qet nagutrêt’’ her bxwe rengek dne l paşve lêdanê, wate ev heqîqeta ku nîvser dxaze bîjît, dkare wî bêxt hemberî lomeyên cvakî anku her lomek dn bt, lewma gelek b zelalî dbêje, min tştên dn yêt mayn ku bîjm lê nkarm. D heman dem da ew dbîne ku ev gotn tştek heqîqetn. L gorî vê Hendêş Sîweylî (2004) dbêje, ku cvaka Kurdî cvakek daxstye û peyvîn d derbarê evînêş d cvakên daxstî da, karek zehmet û djware, çunkî d van cvakan da kêmtr derfet b wê yekê dhête dan ku b rengek raste rast behsa hestên xwe bhêt krn, vêca hetaku bkar behsa hestên xwe bke, dbe ku rêkek dn bgrt ber xwe. Helbestvan d dêrek dn da, ku sîmbula paşve lêdanê têda xuyaye, dbêje:

‘‘Min ke to be çawtrukanêk nawdêr dekem, çît bo bgêrmewe?’’ (Hendrên, 2012: 17).

Eger em l vê dêrê bnerîn, dbînîn ku helbestvan gelek b zelalî vê hendê xuya dke, ku ew d hel û mercek paşvelêdanê ye, çunkî her bxwe dbêje, nkarem navête bêjm û dbe ku b navek dn banga te bkem, îdî bote behsê ç bkem? Bêguman nkarîn j boy nav înana kesekî ku d xeyala helbestvanî daye, her bxwe nîşaneyek zelale ku rêgrî l gotna nav înanê da heye û ew neçare ku paşve lêbdet, çunkî cvaka Kurdî, cvakek grêdaye b nerîta û b drêjahîya dêrukê ev sîmayên peywendyên cvakî, rehê xwe dnava cesteya cvaka Kurdî mukum krîye, herwek ku Friedric Hegel (1770-1831) dbêje, l van cvakada deste û tak helgrê hzrkrdnek cudane û neçarn pêgryê bwan nerîtên kevn bken, ku dnava çvakîda heye (Hendrên, 2008: 43).

Dkarîn vê yekê bîjîn ku mîkanîzmê bergryê derûnî paşvelêdan, helumercek taybete ku l van dema têt bkar anîn ku ev xwestên d dîtgeha kultûrî û eaydyalî ve ne tştek normal bt û mrov nkarbt wan bdest bxe û b neçarî paşvelêbdet, hetaku dem û derfetek hejî bhêt pêş ku wana bdest bxe.

Êk dn l van mîkanîzmêt bergryê derûnî, ku helbestvanî bkar anîbt ‘’êcetgrtne’’. Ev corê mîkanîzî l wan dema bkar têt, ku karek anku kryarek bhêt krnê, paşra ev kar anku kryar bbt egerê dltengyê, vêca bo vê yekê ku mrov bkart xwe j vê dltengyê rzgar bket, hewla vê yekê ddet ku hndek êceta bgrt, b wê armancê ku ev kar û kryarêt xwe drst bbîne. B wateyek dn, veşartna van kawdanan ewê ku mrovî encam day. Bo nmunê, qedyan l peywendyeka evînya kesekî, ku ev cudabûn bbt egerê nexweşî û hestkrn b dltengyê, vêca bo wê yekê ku mrov bkare hndek jwan dltengyên xwe kêm bke, hewla ewê ddet ku ecetgrtnê weka mîkanîzmekê bergryê derûnî bkar bîne û bêjt ev kesê min ew dvya, dgelm nedguncya, nehnd ya rnd bû, kryarên wî ne d asayî bûn …hwd. (Şamlo, 2010: 57). Her wek ku helbestvan dbêje:

‘‘Ta jyan dîl bkem, debê feramoşt bkem’’ (Hendrên, 2012: 57).

D vêrêda, helbestvan j boy ku hewl bde, evî kesî l hzrên xwe da derbêxe, weka mîkanîzmek bergryê derûnî êceta b wê hndê dgre ku ew nkare b sanahî jyanê xwe bdomîne, vêca bo wê yekî ku bkare jyana xwe b sanahî bdomîne, neçare îceta vê bgrt ku wê kesê d hzrên xwe da dîr bke, çunkî herçend d qonaxa rabhurî da ku jyana wî grêdaye b kesek dn, dbe ku l noke da ev grêdane b rengek krdeyî (nek derûnî) nemabe, lewma hebûna doxek b wî rengî dbt egera drûstbûna gvaştnêt derûnî. Herwek ku Qezaz (2010) dbîne rengek l jyanê ku kesayetî d qonaxa rabhûrî da xwe dgel wîda tevlîhev krdbû, lê d nhada nkare vê hestê l xweda xuya bke, dbe ku mrov ber b arasteyek nû rêberî bke. Ku eve jî dbe egerê drûstbûna elozyên derûnî, wate mrov dkeve navbera hevrkyên qonaxa berê û nha da. Vêca bo hndê ku bkare xwe j gvaştnên derûnî derbaz bke, mrov radbe b bkaranîna mîkanîzmek bergryê derûnî, bo vê yekê ku xwe j van gvaştna rzgar bke. Herwesa helbestvan dbêje:

‘‘To hî min nît, boye le beyadhênanewet nagem’’ (Hendrên, 2012: 51)

B lênerîn d vê dêrê da, eve xuya dbe ku helbestvan hewla vê yekê dde, îceta vê hendê bgre, ku ew/yar ne ya wî ye, lewma nkare bînt hzrên xwe da, lê her d dêra sertr da dbêje ku l dema meşa xweda b cadeyan da, bîrhatnêt wê d hînît ser zmanê xwe. D wê çwarçovê ve Qezaz (2010) dbîne ku ev corê mîkanîzmî l wan kawdanan têt bkar anîn, wextê buyer b xwesta mrov neênn rûdan, lewma mrov j boy kêmkrna gvaştnên xwe, radbe b bkaranyan van corên mîkanîzmên bergryên derûnî. Herwesa dêrek dn da dbêje:

‘‘Henûke be şeqamekanewe derom û çyaî yadewerî dedwênm’’ (Hendrên, 2012: 51)

Eger tekeza vê dêrî bkeyn dbînîn ku d ser hndê ra helbestvan îceta vê yekê dgre ku nkare l wê bhzre, lê ev dêra sertr dselmîne helbestvan tenê jboy kêmkrna dl tengyên xwe ewên ku na agehmendyê gvaştn lê krbûn hewla vê yekê dde wek mîkanîzmek jboy bergrya drunê xwe vê îcetî bgre.

Hejî gotnêye, mîkanîzmê bergryê derûnî îcetgrtn, ev doxê nkarînê ye, ku mrov l bdest anîna hndek xwesta şkestê diîne, vêca bo wê yekê ku gvaştnên xwesta derûnî kêm bke, b neçarî weka xapandnek derûnî îceta b hnd tşta dgre, ku dbe eger bn j boy destpêragehştnê.

Dgel vî yekêş da helbestvan mîkanîzmê bergryê derûnî ewa ku b ‘’êxstne ba hev’’ dhête navbêj krn bkar anî ye. Mebest l vê mîkanîzmê ewe ku mrov hndek kryara dde ba kesekî, b armanca vê yekê ku bkare gvaştnêt derûnî l ser xwe kêm bke. Wate ev kryarên ku mrov l cem xoda b nîgetîv dbîne, ddet ba kesek dn û b hebûna van kryara wî gunehbar dke (Melazade, 2016: 33). Herwek helbestvan dbêje:

‘‘Eweta min detnûsmewe û toş rûxsart berew kesêkî tr werdegêrî. Yadewerî min toy xoşdewê û toş agat le bêxewî min nîye’’ (Hendrên, 2012: 33).

B nerîn bo vê dêra serewe, eve xuya dbe ku helbestvan jbîrkrna evîna navbera dû evîndara b karek xrap û ne hejî dbîne, vêca j ber vê yekê ku l gehştn b evîndara xwe şkest anîye, yarê b wê yekê gunehbar dke ku ew l hemberî şevbêryê û xemêt wî b drêjahya şevê bê xeme û ew/yar nzane ku ew/helbestvan çqas l durya wê xemgîne. Lewma j boy carek dn geheştn b hev, ew yarê b wê hndê gunehbar dke ku ew ç hewla bo vê yekê nadet, çunkî ew dbîne ku vyanê pêwîstî b hela herdû layave heye. L gorî vê yekêş Sîweylî (2004) dbêje: Vyan pêwendya kesekî ye b kesek dn û wesa dxwaze ku dvê pêwendyê da kesê beramber ne tenê her d fentazyê û dûr l kesê dî bmîne, belke dvêt amadeyya krdeyî d vê pêwendyê da hebt û ev pêwendî l pêwendyeka êk layenî ve bguhore bo pêwendya dûlayenî. Helbestvan d dêrekdn da dbêje:

‘‘Bmbîste: Min hebûnt denûsmewe, toş lêgerê bûnm berdewam bê’’ (Hendrên, 2012: 20)

D vê dêrêş da helbestvan xuya dke ku hebûna yarê d xeyala wî da meşa jyanê zehmet lê krye û yarê b vê hndê gunehbar dke ku nahêlît jyana xwe b sanahî bdomîne. Helbestvan wek mîkanîzmek bergrî j boy derûnê xwe hewla vê yekê dde ku guneha rêgrya jyana xwe bdet ba yarê. D derbarê vê yekêş da Eric From (2006) dbêje: vyan hêzek karîgere l ser mrovan, ev hêz wan dyawaran d herfîne ku mrovî l hevalan cuda dke û dgel kesên dn yek dxe. Vyan wsa tînît serê mrovan ku hestê xwe dîr grtnê l cem mrovî nehêlt, dgel vêş da wesa dke ku mrov bşêt xwedî xwe bt û êketya kesayetya xwe bparêze. D dêrek dn dbêje:

‘‘Dengm benaw çawtrûkane bêkotayyekan nqûm debê. Toş bêbakane demxwênîtewe’’ (Hendrên, 2012: 45).

D vêrêş da helbestvan j boy kêmkrna dltengyên xwe ku dîre j yarê, weka mîkanîzmek bergryê j boy derûnî xwe yarê b wê yekê gunehbar dke ku ew bêxeme l hemberî hawer û çav lêknanêt wî û ew/yar l hember van tşta bê grîngî l wî dmeyze û xemêt wî fam nake. D wê çwarçovêş da Sîweylî (2004) dbêje ku evînî pêwendya navbera dû kesane, ku dbe ev herduk l hebmerî êk dû wefadar û hev soz bn, nabe ku êk jwan wafadar û ewê dn xemsar be, çunkî xemsarya êk jwan du kesa, dbe egerê vê yekê ku evînî l evînyeka dûlayî ve bghure bo evînîyeka êk layî.

B kurtî dkarîn bêjîn ku êxstne ba hev mîkanîzmek dne jboy bergrya derûnî, mrov b vê armancê bkartîne ku ev kryaryên l cem wî ne dhejîne, bêxît stoyê kesek dn û b vê yekêş gunehbar bke.

Mîkanîzmê bergryê derûnî ‘’veguhastn’’ êk dne jwan mîkanîzman ewên ku helbestvanî d helbestên xwe da bkaranî ye, ev mîkanîzm l wan doxan da derdkeve ku xwestên tema’kryên ‘’ew-Id’’ nkare têr bbn (weka l pêştr me behsa wê krî), çunkî rîgryên ‘’ezê blnd-Super Ego’’ berbesta l hember dadne, d vê navendêêş da ‘’ez-Ego’’ erkê wê ewe ku çareser bo wana bbîne, ku bkart wîstên herdûka b rêkek hejî b cih bîne, lewma radbe b veguhastna van xwesta boy xwestek dn, ku chê rezamendya ‘’ew’’ û kêmtr cihê djayetîya ‘’ezê blnd’’ be (Osman, 2013: 149). Herwek ku helbestvan dbêje:

‘‘To êsta le nêw lêwekan, lenaw wşekanmda debîye tamêkî ter, debîte gyayêk le bonî çyayekî aware’’ (Hendrên, 2012: 9)

Helbestvan d vê dêrê da hewla vê yekê dde ku b rêka peyvan, ramusana yarê bnexşîne, çunkî herwek d wê cora mîkanîzmî xuya dbe, ku ‘’ez-Ego’’ bo razîkrna xustên ‘’ew-Id’’ û ‘’ezê blnd-Super Ego’’ dbe l rêkek dn bnere, heta ku bkare van gvaştnan kêm bket, lewma helbestvan dxwaze b nvîsînê xeyala maça yarê bdest bxe. Wate veguhastna obja yarê boy xeyalek ku b yaraxwe dşubhîne. Rengbe egerê vê yekêş eve be ku hebûna hzra hozî l cvakê Kurdî berblave û takên cvakî b rengek tund b yasayên cvakî ve hatîne grêdan (Qeredaxî, 2004: 65) vêca j ber evê ku cvaka Kurd, cvakek grêdayî ye b hzrên hoz û yasayên hoza, herdem evînyê b tştek ne normal dbîne (Kerîm, 2005: 111). Eger ev hzr d cvaka Kurd da hebe, ku evînî ne tştek normal be, ramusana yarê dbe ku taboyek mezn be. Lewma helbestvan wek mîkanîzmek bergrya derûnî j boy kêmkrna gvaştnêt bdestanîna ramusana yarê, hewla vê yekê dde b peyvan vê xwestê l cem xwe b kryar bke. D dêrek dn d bêje:

‘‘Toş leher kwêyek bît, minîş wek peyvêk detbînm’’ (Hendrên, 2012: 16).

Her wekî dêra sertr, helbestvan dxaze b rêka peyvan, yar weka tabloyek bnexşîne û peyvêt wî bbn b rengê tabloyê, ku bkart yarê têda bbînt, dgel vê yekêş da eger em l vê dêrê bnerîn, dbînîn helbestvan dxaze weka mîkanîzmek bergrî j boy derûnê xwe çê bke, herçend ku yar l wî dîrş be, lê her dkare b peyvan dlbera xwe wêne bket. Helbestvan d dêrek dn dbêje:

‘‘Deçm merebay henar dexom, çêjî memkekant le zmanda dezêtewe’’ (Hendrên, 2012: 31).

D vê dêrêş da helbestvan hewl dde, b rêka xarna mrebayê (riçel) tama memkê yarê l cem xwe berceste bke, hetaku bkare wek mîkanîzm bergrya derûnî, xweste zayndeyî û tema’karyên ‘’ew-Id’’ û xuste eaydyalyên ‘’ezê blnd-Super Ego’’ razî bke.

Dkarîn bêjîn ku mîkanîzmê bergryê derûnî ‘’veguhastn’’ l wan deman da dhêt bkar anîn, ku mrov nkart xwestên xwe b rengek rasterast bdest bîne, vêca boy ku hevsengya derûnyê xwe l hember gvaştnên b dest anîna xusetan bdest bîne, radbe b gorîna obja serekî bo ebjek dn.

Êk dn jwan corên mîkanîzman ku helbestvanî bkar anîye, mîkanîzmê bergrya derûnî ‘’paşve zvrîn’’e, ev corê mîkanîzmî l dwan dema têt bkaranîn ku mrovî xwesta zvrînê j boy qonaxên rabhurî d jyana xwe da, ku ew têda rehet û aramtr buye b berawrd dgel qonaxa jyana noke, wate qonaxa pêştra jyanê, weka qonaxa rabhurî ew neêxstîte dltengî û poşmanyê (Şamlo, 2010: 58).

Dkarîn bêjîn, ev corê mîkanîzmê bergryê derûnî, reng be egerek serkî be j boy îlham înera helbestvanî, ku derencam hêz dabîtê ku pertûkek l helbesta bafrîne, çunkî eger helbest l cem helbestvana xeyala afrandbe, lê d wê pertûkê da helbest weka ezmûnek heqîqî xwe derdxen, ku helbestên helbestvanî l rojgarên xebate berxudanî da ezmûn krye û d fantazya wîda chê xwe grtîye. Vêca herdem zvrîna van fantazyên paşvelêdayî j boy agehmendya wî, buye egerê afrandna helbesta. Heyamek l berxudan û xabatek serblndane j boy gelek bndest û berdewamya helbestvanî l tevlîhevbûn dgel sruştê welatî, reng be egerek serekî be, ku dubare xwesta zvrînê bo vê qonaxê hebe. Eger xuyner vê pertûkê bxuyne, dê gelek b aşkra ev corê mîkanîzî bînî, lê serbarî vê yekêş l hndek derbrîna da gelek b zelalî vê doxê derdxe. Bo nmûne dbêje:

‘‘Ewe minm le xewnêkî qursda seferî meferzeyekî alaw be bnarî çyayekî jêr kazîweyekî zamdar degerêmewe, ke nawekeym beyad nahêtewe’’ (Hendrên, 2012: 6)

L nerîn bo vê dêrê, eve xuya dbe, ku xwestên neagehmendyê zvrîn bo qonaxên pêştr, l cem nvîserî reng vede, çunkî hnd peyv û nîşanên weka eve ezm l xewnek zehmet …tad evê dedrdxe, ku neagehmendî d helumercek karabûnê ye, çunke herwek aşkraye ku zorbeya her zor ya paşevelêdanên nav neagehmendyan b rêka xewnan dûbare xwe xudî dken (Donsêl, 2005: 22) lewma d nava derûnşîkarî b gştî û Freud b taybet, grîngyek êkcar mezn dde xewna, ew wesa dbîne ku dkarîn b rêka xewnan barudoxên mrovan nas bkeyn. D vêrêş da xewn dîtn b seferek û d vê seferê da nvîser barudoxê serdemî pêşmergayetyê vedgêre, ku serdemek bû jyana xwe dgel dmeşand, dubare wî tînît heman barudox. Serbarî vê yekêş weka dbêje nkarm navê wê bînm bîra xwe, ewjî sîmbolek dne ku barudoxê neagehmendyê nîşame dde, çunkî hzrvanên bwarê derûnşîkaryê d wê bawerê dane, ku gelek caran barûdoxên neagehmendya mrovî d dema xewnan da ne zelaln. Herwesa l dêrekdn dbêje:

‘‘Gerekme bo çrke satêk le daykbbmewe û ewsa lenaw ew cenge rasêmewe’’ (Hendrên, 2012: 33).

D vê dêrêş da, helbestvan weka mîkanîzmeka bergrya derûnî, bbkaranîna vyana zvrîna jyê xwe, hewla vê yekê dde, ku gvaştnêt derûnyê xwe kêm bke, çunkî wek dyare b aşkra vê yekê dbêje û dxwaze carek dn j dayk bbt û jîyek l vê rojgarê, ku têda xebat û berxwedanî krbû, carek dn j boy xwe bzvrîne, heta ku bkart ev asûdeyya ku pêştr wî hebû, d nhada l cem xwe wê dûbare bnexşîne. Bo vê yekêş Freud dbêje: Ev wîstên ku l qonaxên pêştr d jyê mrovan nehatbn bdest anîn, ew namrn, belke hertm l neagehmendya mrovan da b rengê sîmbolan xwe derdxen, ewjî b wê armancê, ku gvaştnêt xwestan l ser derûnê xwe kêm bke (Ebdulrehîm, 2007: 30). D vêrêş da helbestvan j boy kêmkrna gvaştnêt ser derûnê xwe, vyana zvrînê j boy qonaxên pêştr d jyana xwe, weka mîkanîzmeka bergrya derûnî wan bkar bîne.

Paşvezvrîn weka mîkanîzmê bergryê, ev doxe, ku mrov dnavbera qonaxa nha û qonaxa pêştra jyanê, qonaxa pêştr b xweştr û tena tr bbîne, vêca hetaku bkare aramya pêştr bdest bîne, weka mîkanîzmeka bergrya derûnî, hîvya vê yekê dxwaze ku carek dn bzvrt paşra û xwestên pêştrên xwe carek dn bkryar bket ve.

Derencam: Mîkanîzmên bergryên derûnî, komeka rêsayane, ku mrov d jyana rojaneya xwe, wan bkartîne. Ev mîkanîzme jêderê wan l neagehmendya mrov daye, b wê armancê, ku l hemberî gvaştnêt derûnî û sozdaryê, hevsengya derûnê xwe bdest bxe. D vê barêş da hzrvanên derûnşîkaryê wesa dbînn, ku gelek caran ev mîkanîzmên bergryên derûnî b rengê helbesta xwe xudî dken, çunkî d dîtgeha derûnşîkarî ve, hemî berhemêt edebî, d çwarçoveya barudoxek derûnya taybet dhên serheldan. D vê çwarçovêş da helbest weka janrek edebî, kereste û hokarek dne, ku helbestvan d derbrîna helbestan, weka mîkanîzmek bergrya derûnî l hemberî xwestên ku ev neghştyê wan bkar tîne. D vê vekolînê da eve xuya dbe ku mîkanîzmên bergryên derûnî b rêka helbestan d pertûka kom helbestya Çiyayekanî min rengvedde. Helbestvan b derbrînên helbesta, komeka mîkanîzmên bergryên derûnî bkaranîye, b wê armancê ku xwe l gvaştnêt xwestên hatîne paşvelêdan û ev xwestên ku l neagehmendya helbestvanî dane, rzgar bke. Helbestvan l çend dêran hewla vê yekê daye ku hnd j hez û wîstên xwe paşvelêdet, reng be ew jî b egera rêgrî û yasayên cvakî be. Dgel vê yekêş da, helbestvanî weka mîkanîzmên bergryên derûnî hewl daye ku l hemberî hnd xwest û kryaran, ewên ku nkarîye wana bdest bxe, weka xapandnek derûnî hewl daye ku êceta b çend tştên dn bgre. Herwesa helbestvanî hewla vê yekê daye ku hnd j kryarêt xwe bdet ba kesek dn û b wan kryaraş wan lome bke, b armanca vê yekê ku bkare gvaştnêt hundura xwe kêm bke.

Êk dn jwan mîkanîzmên bergrya derûnî ku helbestvanî bkar anîye ‘’paşve zvrîne’’e. D wê corê mîkanîzmî da, helbestvanî vyaye ku b derbrînên helbesta qonaxên pêştr a jyana xwe l cem xwe nu bket ve, hetaku bkare aramî û tenahya pêştr ku wî hebûye, b rêka helbesta hîvya bo bxwaze û b wê hndêş bkare hndem armya hundura xwe bdest bxe. Veguhastn weka mîkanîzmek bergrya derûnî, êk dne jwan xapandnên derûnî, ku helbestvanî b armanca kêmkrna gvaştnêt hundura xwe bkar anîye, ew jî b bkaranîna çend derbrînên helbesta, ku rabûye b veguhastna hnd j objeyan j boy objên dn, çunkî wesa xuya dbe ku obja êkem reng be asteng l hemberî wan çê bibe, lewma weka xapandnek derûnî l heber xweda, rabuye b veguhastnê l objeyekî bo objek dn.

1 Bergry: Defence mechanism, savunma mekanizması

2 Derûnşîkarî: psychoanalysis

3 Neagahmendî: unconscious, bilinçdışı

4 Agahemendy: conscious, bilinç

5 Pêş agehmendî: pre-conscious, bilinç öncesi

6 Remek: instinct, içgüdü

ÇAVKANÎ

Kurdî

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