Zimanê Kurdî û Derhişê Subjeyê

Zimanê Kurdî û Derhişê Subjeyê

BEXTIYAR SECADÎ

JI SORANÎ: MEMÊ MALA HINÊ

Puxte: Ev gotar li ser têkiliya yekser a zimên bi derhişê subjeyê re disekine. Di navbera zimên û derhişê de şirîkatiyek nêz û pêwendiyek yekser heye. Ziman subjektivîteyê saz dike û her wiha tê nîqaşkirin ku sazbûna nasnameyê zêdetirîn ji aliyê şert û mercên pêvajoya fêrbûna zimên ve tê diyarkirin. Di çêbûna subjeya nasnameyê de biyanîbûna zimanî merhaleya herî krîtîk e. Li gor vê, ev xebata li ber dest hewl dide di nasnameya subjeya kurd de temsiliyeta zimanê kurdî dest nîşan bike. Ev gotar angaşt dike di navbera zimanê kurdî û nasnameyê de sê têkiliyên pir nêz hene ku ev in: di ziman û nasnameya kurdî de girîngiya rabirdûya xwedî imtiyaz a li hemberî dahatûya bêîmtiyaz, tunebûna takekesiyê di peyvan de û her wiha di nasnameyê de, û yên onomatopoeic jî tê de zalbûna dengên xwezayî di zimanê kurdî de, û hêman û meylên xwezayî di subjeya kurd de.

Destpêk

Mekanîzmaya navbera sêgoşeyî ya ziman, derhiş û îdeolojî dibe sedema pêkhatina subjeyê. Piranîya nivîs û semînerên min li ser peywendîya navbera ziman û îdeolojî û her wiha ziman û nasnameyê bûye. Min kêmtir bala xwe daye peywendîya navbera ziman û derhiş. Heta niha ji hêla min ve girîngî nedana bi mijara derhiş ji ber sedemên taybet in û bi kurtî ya ku dixwazim nêrîna xwe li ser nasnameya subjeya kurdî hêdî hêdî û merhale bi merhale bixim ber destê xwêner û her merhale jî di nav xwe de ji çend beşên cihê pêk tê ku hin ji wan pênase, argument, pêşîne, çarçoveya teorîk, mînaka cesteya beranalîz, şîrove û encamgirî ne. Ev hemû, ji bilî danîna têgeha nû û her wiha danîna hevwateyekê ji bo zaraveya rexneyî û teorîk in.

Pêwîstîya me kurdan gelek bi analîza îdeolojîyê hinek jî bi analîza pênase û rave û têgeha derhiş heye. Hewldana ji bo têgihiştina mekanîzmaya navbera ziman û derhiş beşeke haşahilnegir a her cure mijarên girîng û hûrgilî pêk tîne ku divê li nasnameya subjeya kurd bikole. Lêbelê berîya vê lêkolînê, pêwîst e bêtir û bi awayekî cidîtir bala xwe bidin ser têgeha derhiş. Derhiş bêtir ew tiştê ku di kirdar û berhem û kesayetîya subjeyê de amade ye tîne bîra me û piştguhkirina rola herî berçav a derhiş di pêkhatina nasnameya subjeya kurd de bi awayekî berdewam yek ji wan çewtîyên lêkolînan e ku di vî warî de hatine kirin.

Rola kûr û demdirêj a derhiş: Mînaka yekem: Fikra olî ya li Tirkîyeyê

Çima li Tirkîyeyê? Digel ku piranîya kanalên ragîhandinê xwedî ramana sekuler in, çima piranîya xelkê vî welatî hîn jî oldar in? Bersiv eger ji bo kesekî ku haya wî ji teorîyên li ser derhişê mirov û şîyan û karîgerîya demdirêj be, gelek sade ye. Tirkîye çend sedsal bûbû yek ji navendên mezin ên dinyaya Îslamî. Subjektîvîteya olî (Religious subjectivity) niha jî alîyê destnîşanker ê nasnameya subjeyî ya Tirkîyeyê pêk anîye. Ji ber xweveşartina ol û peyv û hevokên olî yên di zimanê wan kanalên sekuler de em gelek bi hêmayên îdeolojîk dihesin. Ango ziman ew peyv û hevokên Îslamî ji Osmanîyan wergirtine.

Ev hêma bi temamî ketine nav zimanê Tirkî û Tirkî tenê ji giranî û sextîya Erebî hatiye maliştin û vî zimanî qalibeke xwemalî û îfadekirineke nazik wergirtiye. Lêbelê desthilatî û rêjeya bikaranîna van hêmayan ewqas zêde ne ku wan karîye heta astekê li wî welatî rê li ber modela sekuler bigire. Di van çend salên dawî de ku alîyên sîyasî yên desthilatdar ên niha hatin ser kar, ev xet bi hêztir bû û niha hema bêje Tirkîye dibe welatekî bihêz ji bo modela Îslamî. Çend sal berê amadebûna Erdogan di civîna Komkara Erebî ya li Misrê de û sîyaseta wekî hev a Tirkîye û Komkara Erebî li ser çend pirsên nazik derxist holê ku Tirkîye û nasnameya Tirkî, -em wisa pê dihesin ku- xwe wekî mal û modela dinyaya Îslamî dizane. Yek ji encamên destnîşanker ên subjektîvîteya olî di subjeya Tirkî de ew subje ye ku dixwaze bibe beşeke Ewrupayê û hebûna gelek hêmayên îdeolojîk ên di zimanê Tirkî de bûne alîyên bihêz ên derhişê wê subjeyê.

Yek ji rêyên geşbûna gotara sekuleran guhertinên zimannasî ya him ji hêla pêkhate û hevoksazîyê ve him jî ji hêla peyv û gotinê ve ye. Wekî ku Baxtîn gotîye, peyv ji hêlekê ve dikare guhertina herî biçûk a civakî tomar bike û ji hêla din ve jî ew bi xwe dikare bibe amajeyek ji bo geşbûna xeta gotarsazîya civakî. Gerçî Ataturk ji bo vê yekê hewl daye, lêbelê agahdarîya desthilatî zêde nebûye hêmayên îdeolojîk. Ev kar, ango maliştina îdeolojî ji hêma û veguherîna her cure barê îdeolojîk a di peyvan de, rênivîsa talî alîkar jî be dîsa ji hêla teorî ve ne mumkun e. Ango dibe ku dewletek bikare di kêlîyekê de û li gor yasayên hukmî alfabeya welatekî biguherîne. Lêbelê nikare bi awayekî lez û bez barê maneyê ya hêmayên îdeolojîk biguherîne. Yasa nikare bi awayekî lez barê îdeolojîk a peyvan biguherîne û eger ev kar bi ser keve jî incex di demeke dirêj de pêkan e.

Mînaka duyem: Tevgera farisîya sade ya li Îranê

Mînakeke din a desthilatîya derhiş, têkbirina hemû hewlên cidî û bihêz a paqijkirina zimanê Farisî ji peyv û qalibên Erebî bû ku ji hêla çend kes û navendên Îranî ve çend sal berê hatibû kirin. Di warê îdeolojî û derhiş de lîstik berevajî dibin. Ango li dewsa ku peyvên Farisî xwemal bin û peyvên Erebî bîyanî bin, berevajî hin peyvên Farisî bûne xwedî barekî gelek giran ê îdeolojîk ku êdî peyvên Erebî bi awayekî îdeolojîk nayên dîtin. Bi maneyeke sadetir, peyvên xwerû yên Farisî di zimanê Farisî de ji bo axêverên Farisî bîyanî dibûn lê hevmaneya Erebî ya van peyvan bîyanî nedihatin dîtin.

Faktora îdeolojîknebûna peyvên Erebî yên di zimanê Farisî de ji wê yekê tê ku gelek sed sal ew peyv di derhişê Îranîyan de bi cih bûne, di hemû tekstên kevn û nû yên Farisî de hatine bikaranîn û di Îrana kevn de wekî model û cure hebûne û dûbare bûne. Îdeolojî heta ku di derhiş de cîgirtir û mîsogertir be, bibandortir dibe û di vê rewşê de ku êdî îdeolojîkbûna wê tê jibîrkirin û dibe beşeke wê nasnameyê. Li gor deskeftên dawîn ên zanistî jî, dubarebûn dibe egera geşbûna snapsên xaneyên mêjî. Analîza min a li jorê ku şîroveya zanistî ya wê nêrîna populer e wekî “Peyvên Erebî bûne mulkê zimanê Farisî” tê îfadekirin.

Jixwebîyanîbûna zimanî

Ew pêvajoya ku ziman takekesan dike subje yan jî bi awayekî baştir bibêjin, ew pêvajoya ku ziman takekesan dike subjeya xwe, bi ‘jixwebîyanîbûna zimanî’ (linguistic alienation) ku gotineke sereke ya Lacan e tê ravekirin. Nasnameya Subjeyê ji ber zimên û bi rêya zimên şikil digire. Bi gotineke zelaltir, ziman her nasnameyeke subjeyê pêk nayne, heta ji vê jî girîngtir, ziman di derhişê subjeyê de bi cih dibe û dest bi avakirina subjektîvîteyê dike. Nasnameya mirov, di rastîyê de hemû subjektîvîte ne ku di nav derhişê wê subjeyê de hene. Piranîya van subjektîvîteyan îdeolojîk in û ji ber zimên hatine sazkirin.

Ji bo ku ev teorî ji vê zêdetir nebin gerdunî û cîhangîr (Ev, ji wê rexneya Lacan hatîye girtin) divê em behsa wê yekê bikin ku pêvajoya bîyanîbûna zimanî di heman demê de di nava xwe de hilgirê lêpêçîna îdeolojîk e jî. Ango, bi armanca dîyarkirina nasnameya subjeyê, divê ew hêmayên îdeolojîk destnîşan bikin ku di pêvajoya bîyanîbûna zimanî de dibin egera sazbûna subjektîvîteya nasnameya subjeyê. Hêmayên îdeolojîk ên ku di derhişê subjeyê de bi cih bûne û li vir peywendîya navbera îdeolojî û derhiş dibe pirsgirêkeke teorîk ku divê were çareserkirin. Lêbelê ez ê li vir behsa wê çareserîyê nekim.

Derhişê subjeya kurdî

Hewcedarîya her cure behsa zimanê Kurdî û derhişê subjeya Kurdî ya di warê lêkolînên Kurdî de, ewil bi pênase û ravekarîya têgeha derhiş dibe. Belê, ev kar, karekî heta tu bibêjî sext, demdirêj û fireh e. Lêbelê distnîşankirina subjektîvîteya hazir a di zimanê Kurdî de wê rêya sext û zor ji me re li hev tîne. Ango, ji bo têgihiştina derhişê Kurdî divê ewil em wan subjektîviteyan fêm bikin ku wan derhişan pêk anîne. Ev jî dîsa me bibe ser xebata li ser zimanê Kurdî yan wan zimanên ku di perwerdekirina subjeyên Kurdî de hatine bikaranîn, ango Farisî, Erebî û Tirkî.

Derhiş ne tenê xwedî bingeheke zimanî ye, her wisa rêya hînbûna ziman e jî ku subje pê dibe xwedî derhişekî tekûztir ji wî derhişê ku berê pê re bû (Mebest ew derhişê subjeyê yê berîya hînbûna zimên). Li vir, dema ku em dibêjin bingeha derhişê wekî bingeha zimên hatîye danin, em bi temamî wekî Lacan difikirin. Ango, ew zimanê ku kesekî dike subje, di heman demê de şikil jî dide derhişê eynî kesî. Ev jî, peywendîya rasterast a navbera ziman û nasname ye. Helbet em xeletî nekin. Li vir mebest ji ziman, zimanê subjeyê ye û mebest ji nasnameyê jî nasnameya subjeyê ye. Ev peywendî peywendîyeke dualî ye û bi awayekî ku her yek ji wan hevûdu pêk tînin û bi vî awayî di navbera zimanê Kurdî û derhişê subjeya Kurdî de dîyalektîkek heye. Ji ber vê jî ez di navbera wan de gelek tiştên wekî hev dibînim. Behskirina vê wekhevîyê wê gelek wext bigire. Lêbelê ez ê li vir behsa vê nekim.

Zimanê kurdî û derhiş: Çend mînakên pratîkî

Ji bo nîşandana peywendîya derhiş û zimanê Kurdî cihê herî baş berhemên edebî û hunerî ne ku bi awayekî derûnî ruhê kesayetîyan derxistiye holê. Roman û fîlm du cureyên edebî û hunerî yên cihê ne ku ji ber sedemên taybetî ji cureyên din baştir dikarin bi vê pirsê re rûbirû bibin û derûnîya kesayetîya me temsîl bikin. Wek mînak, min ev kar berîya xwendina romana Şêrzad Hesen a bi navê Hesar û Segên Bavê Min û romana Eta Nehayî ya bi navê Grewa Bextê Helale temam kiribû. Li jêrê jî helw didim ku gelek kurt hin mînakên din ên encamên alîyê derhişê yên subjeya Kurdî di zimanê Kurdî de û berevajî bicihbûn û temsîlkirina hin taybetmendîyên zimanê Kurdî di derhişê subjeya Kurdî de bixim ber dest.

Yekem: Raborîxwazîya subjeya kurdî

Eger ez bixwazim li vir amaje bi çend mînakên teorîk ên li ser peywendîya ziman û derhiş bikim, dikarim amaje bi nebûna lêkera alîkar a dema bê di rêzimanê Kurdî de bikim û paşê behsa derencamên vê meseleyê di derhişê Kurdî de bikim. Di zimanekî wekî Îngîlîzî de ji bo destnîşankirina van lêkerên alîkar ên dema bê em xwedî gelek şêweyên cihê ne. Di zimanê Farisî de herçiqas bi mebesta dîyarkirina lêkera alîkar a dema bê sûd ji ‘xwah’ tê wergirtin jî ev cure bikaranîn îro bûye şêweyeke fermî. Ango li dewsa ‘xwahim reft’ ‘mîrum’ tê gotin. Di Erebî de jî ‘s’ û ‘suf ’ eynî rolê pêk tînin. Lêbelê di Kurdî de em ne xwedî şêweyeke taybet a lêkerên alîkar ên dema bê ne.

Nebûna lêkerên alîkar ên dema bê ya di zimanê kurdî de û bi taybetî jî di Soranî de him sedem e, him jî encam e. Ev yek bixwe derencama cureyeke ‘raborîxwazî’ ya derhişê subjeya zimanê kurdî (helbet di Kurmancî de lêkera alîkar a dema bê yê nêzîk heye). Ango ‘Ez diçim’ ji ‘Ez ê biçim’ cihê ye. Ji ber vê yekê ez dibêjim nebûna lêkerên alîkar ên dema bê sedem û encam e. Lewre em nizanin ka zênîyet nebûna vê lêkera alîkar pêk anîye an jî nebûna vê lêkerê alîkar ev zênîyet pêk anîye. Helbet lêkolînên min gihîştin wê encamê ku di zimanê Kurdî de nebûna wê lêkera alîkar bixwe ev zênîyet pêk anîye. Li vir ez ê zêde li ser vê pirsê ranewestim. Lewre peywendîya vê yekê bi gelek sedemên cihê cihê hene. Helbet divê vê jî bibêjim ku zanîna vê meseleyê bixwe dikare di nehiştina vê zênîyetê de roleke sûdewar pêk bîne. Ev dîyarde, ango agahdarbûna subjeyê ji kêmasîya cewherên xwe, ji hêla subje bixwe ve wekî meta-awareness tê binavkirin.

Duyem: Nemana serxwebûna peyvê

Mînakeke din a li ser peywendîya navbera ziman û derhişê Kurdî, nemana serbixweyî û tekîtîya peyvan a zimanê Kurdî ye. Min li cihên din jî behsa vê xesletê kiriye û gelek mînak nîşan dane. Bi kurtî, di zimanê Kurdî de komek peyv hene ku yek ji karên dubarekirinê (reduplication) pêk tînin. Rast e, ev cure peyv di zimanekî wekî Farisî de hene. Wekî pencere mencere. Lêbelê ev rewş di zimanê Kurdî de bêtir bi rêya bi hev re nivîsandina du peyvên serbixwe tê pêkanin. Ev peyv di zimanê Kurdî de gelek in û min gelek ji wan kom kirine. Hin ji van ev in: Karûbar, şaşûdax, halûmal, carûbar, awûtaw, demûçaw, hatûhawar, qînqire, takûtera, parûpêrar, malûminal, serûber, gîrûgirift, teng û çeleme, kosp û tegere, kelûpel…

Ji bo ku rola van peyvan eşkere be, divê em bizanin ka çend sed ji van peyvan hene û hemû jî tên zanîn û rojane ji hêla her kesî ve û di kanalên dîtbar û bihîstbar û înternetê de tên bikaranîn. Wekî ku tê zanîn, di van cure peyvan de gelek caran bi awayekî berdewam maneya beşeke peyvan diguhere yan jî ji bingehê ve maneya wan nîn e. Bi gotineke din, di van cure peyvan de taybetmendîya serbixweyî û tekbûn ji peyvan hatîye girtin û xalên giştî lê hatine barkirin.

Ev taybetmendî bûye sedem û encama piştguhkirina tekbûna him nasname him jî sîstema ferhengîya me. Wek mînak, di govendê de ji bilî sergovend, takekesîya tu kesekî govendê namîne. Ew hemû kesên ku bi hev re govendê digerînin divê bi rîtmekê û tevgerekê govendê bigerînin û eger kesek wiha neke, ahenga govendê têk diçe. Ango, ên ku govendê digerînin di hareketê de serbixwe nîn in û divê rîtm û tevgera giştî li ber çav bigirin. Yekem encama vê sîstema hunerî piştguhkirina afirandinê ye. Ji ber vê jî wekî ku tê zanîn, wek mînak, afirandin di govendê de li gor reqsên neteweyên din gelek kêmtir e.

Him ji hêla gotin û him jî ji hêla nivîsandinhe ve nebûna serbixweyîya peyvê ji nebûna serbixweyî û tekanebûna warên din ferhengî reng daye. Ev mînak gelek in û encamên wan ên di wênesazî û muzîk û edebîyatê de min destnîşan û dîyar kirin û di derfeteke din de ez ê veguhezînim.

Sêyem: subje û xweza

Yek ji wan taybetmendîyên ku min li jorê behs kiribûn û divê derencamên wan di derhiş de were dîtin şênberkirina alîyê xwezayî ya di zimanê Kurdî de ye. Belgeya herî baş a nîşandana xwezayîbûna zimanê Kurdî ew peyv in ku wekî ‘navdeng’ tên zanîn û hejmara wan gelek zêde ne. Ev taybetmendî ji zênîyeteke pêşmodern derdikeve. Xwezayîbûna ziman û subjektîvîteya pêşmodern hevûdu pêk tînin. Ev, zênîyeteke modern e ku dikare wek mînak di nivîsekê de bi hişmendî û derhişî rê li ber alîyên siruştî yên zimanê Kurdî bigire û bi awayekî berdewam hewla raçavkirina cewhera zanistî bike, ango ziman ji xwezayîbûnê ber bi zanistîbûnê bibe. Bi zanistîkirina zimanê Kurdî wekî beşeke ji xeta çendalî û tevlihev a geşbûna zimanê Kurdî tenê di pêvajoyeke demdirêj de bi ser dikeve.

Her cure guhertin di zimên de hewcedarî bi maweyeke demdirêj heye û bila ji bîra me neçe ku guhertina di zimên de tê wateya guhertina di derhiş de. Ev pêvajo ewqas zehmet û demdirêj e ku li gor gelek bîreweran ev pêvajo bi ser nakeve. Lêbelê çend bîrewerên paşpêkhatexwaz, wek mînak Judit Butler, ev yek ji bo me analîz kiriye ku ev kar dikare were encamdan. Helbet di asteke gelek biçûk de û bi radeyeke gelek kêm… Ji ber vê jî, em bi awayekî gelek hêsanî tilîya xwe deynin ser wê xesletê nezanistîbûna teksteke Kurdî ku nivîskarê wê, berhema xwe wekî berhemeke zanistî bi nav dike. Ji hêleke din ve jî, eger hemû berhemên bîrewerekî Kurd wek mînak bikin mijara lêkolînê, bi hêsanî dikarin wan dijayetîyan dest nîşan bikin (dijayetîya perwerdeyî, dijayetîya metodoljî, dijayetîya maneyî) ku di sistema fikrî ya wî bîrewêrî de ye.

Encam

Peywendîyeke qewî, dualî û rasterast di navbera ziman û derhiş de heye. Pêvajoya hînbûna zimanê dayikê di rastî de pêvajoya şikilgirtina derhişê subjeyê ye. Bi gotineke sadetir, pêkhateya derhişê subjeyê li gor çawatîya sîstema zimanê dayikê, him ji hêla peyvsazî ve him jî ji hêla hevoksazî û pêkhateyê ve tê dariştin. Bi eynî awayî, hînbûna zimanekî nû ji bo subjeyê di temenê navsalî de bi xwe re cureyeke cihêtîya nêrînê pêk tîne. Di navbera taybetmendîyên zimanê Kurdî û taybetmendîyên subjeya Kurdî de cureyeke wekîhevbûn û lihevçûn tê dîtin. Di vê lêkolînê de bi kurtî bal li ser sê taybetmendîyên raborîxwazî, nemana serbixweyîya peyvê û alîyê xwezayî yê zimanê Kurdî hatîye kişandin ku di subjeya Kurdî de jî ev yek bi gelek awayên cihê tê dîtin.

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—–, ed. Mapping Ideology. London: Verso, 1994

Zimanê Kurdî û Derhişê Subjeyê

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Zimanê Kurdî û Derhişê Subjeyê

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