{"id":67245,"date":"2026-02-28T00:00:31","date_gmt":"2026-02-27T21:00:31","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=67245"},"modified":"2026-02-27T20:53:12","modified_gmt":"2026-02-27T17:53:12","slug":"antroposen-edebiyatinda-korku-turu-neden-en-islevsel-turdur","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2026\/02\/28\/antroposen-edebiyatinda-korku-turu-neden-en-islevsel-turdur","title":{"rendered":"Antroposen edebiyat\u0131nda \u2018korku t\u00fcr\u00fc\u2019 neden en i\u015flevsel t\u00fcrd\u00fcr?"},"content":{"rendered":"

Nihat Ate\u015f<\/strong><\/p>\n

Bir annenin zihninde g\u00f6r\u00fcnmez bir ip vard\u0131r; gev\u015fer, gerilir; sonra alarm \u00e7alar. Samanta Schweblin buna \u201cyakla\u015fma mesafesi\u201d der; yeti\u015febilece\u011fin mesafe. Antroposen \u00e7a\u011f\u0131ysa \u015funu sorar: Neye yeti\u015febiliriz; atmosfere mi, topra\u011fa m\u0131, tedarik zincirine mi?<\/p>\n

Korku, antroposenin g\u00f6r\u00fcnmez \u015fiddetini \u201chissedilir\u201d k\u0131ld\u0131\u011f\u0131ndan eko-anlat\u0131 i\u00e7in uygun bir formdur.<\/em><\/p>\n

\u0130klim krizi ger\u00e7ek; ama \u201canlat\u0131\u201d \u00e7o\u011fu zaman ger\u00e7e\u011fin kendisi gibi politik. William Murphy\u2019nin 25 Ocak 2026 tarihli yaz\u0131s\u0131 \u015funu s\u00f6yl\u00fcyor; bize sat\u0131lan ana ak\u0131m iklim krizi anlat\u0131s\u0131 \u00e7o\u011fu zaman tarih d\u0131\u015f\u0131, siyasetsizle\u015ftirilmi\u015f ve \u201ctesad\u00fcfen\u201d sermaye i\u00e7in fazlas\u0131yla elveri\u015fli.1<\/sup><\/p>\n

Bunu edebiyata \u015f\u00f6yle \u00e7evirebilir miyiz diye d\u00fc\u015f\u00fcnd\u00fcm; antroposenin \u015fiddeti, bir \u201colay\u201d gibi de\u011fil de bir \u201cortam\u201d gibi ortaya \u00e7\u0131k\u0131yor. \u0130\u00e7inde ya\u015fars\u0131n, al\u0131\u015f\u0131rs\u0131n, normalle\u015ftirirsin, sonra da fark edersin ki b\u00fct\u00fcn bu normaller asl\u0131nda sezmeden ya\u015fad\u0131\u011f\u0131n bir ola\u011fan\u00fcst\u00fc halmi\u015f.<\/p>\n

Murphy\u2019nin c\u00fcmlesi burada keskinle\u015fiyor: \u201cKritik de\u011fi\u015fken mutlak s\u0131cakl\u0131k de\u011fil, de\u011fi\u015fim h\u0131z\u0131d\u0131r.\u201d2<\/sup> Mesele yaln\u0131z 1,5-2-3 derece gibi e\u015fikler de\u011fil; de\u011fi\u015fimin zaman \u00f6l\u00e7e\u011fi. Do\u011fal iklim sal\u0131n\u0131mlar\u0131 \u00e7o\u011fu kez binlerce y\u0131l \u00f6l\u00e7e\u011finde olurken sanayi kapitalizmi atmosferi on y\u0131llar\u0131n i\u00e7ine s\u0131k\u0131\u015ft\u0131r\u0131yor.1<\/sup> Ekosistemler ve toplumlar \u0131s\u0131ya ya da daha radikal de\u011fi\u015fimlere uyumlan\u0131r; ama h\u0131zlanan de\u011fi\u015fime -\u00f6zellikle e\u015fiklere yakla\u015f\u0131ld\u0131\u011f\u0131nda- i\u015fleri daha zordur; \u00e7\u00fcnk\u00fc bu \u201ch\u0131z\u201d, uyuma izin vermeyecek kadar zaman\u0131 daralt\u0131r.<\/p>\n

Aldo Leopold\u2019un eti\u011fi
\n<\/strong>Aldo Leopold\u2019un yapt\u0131\u011f\u0131 romantik bir do\u011fa g\u00fczellemesi de\u011fil, etik s\u0131n\u0131r\u0131 yeniden \u00e7izmekti. Onun \u00f6l\u00e7\u00fct\u00fc k\u0131sa ve \u00fcrk\u00fct\u00fcc\u00fc derecede somuttur: \u201cBir \u015fey, biyolojik toplulu\u011fun b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc, istikrar\u0131n\u0131 ve g\u00fczelli\u011fini korumaya katk\u0131da bulundu\u011funda do\u011frudur.\u201d3<\/sup> \u201cTopluluk\u201d yaln\u0131z insanlar de\u011fil: toprak, su, bitki, hayvan… Bu geni\u015fleme olmadan iklim anlat\u0131s\u0131 kolayca \u201cbireysel g\u00fcnah \u00e7\u0131karma\u201dya d\u00fc\u015fer: pipet, ampul, vicdan… Ama Leopold, vicdan\u0131 t\u00fcketim tercihinden \u00e7\u0131kar\u0131p ya\u015fam ko\u015fullar\u0131na ba\u011flar.\u00a0 Bu c\u00fcmle, onun toprak eti\u011finin en \u00f6zl\u00fc tan\u0131m\u0131 olarak an\u0131l\u0131r. Yani bir eylemin ahlaki de\u011feri, o eylemin ekosistemin sa\u011fl\u0131\u011f\u0131n\u0131 ve dengesini koruyup korumad\u0131\u011f\u0131yla \u00f6l\u00e7\u00fclmelidir. \u0130nsanlar\u0131n do\u011faya bak\u0131\u015f\u0131nda devrimsel bir de\u011fi\u015fim \u00f6neren bu ilke, do\u011fay\u0131 yaln\u0131zca bir \u201ckaynak\u201d ya da insan ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layan bir ara\u00e7 olarak g\u00f6ren anlay\u0131\u015fa kar\u015f\u0131 \u00e7\u0131kar. Leopold, topra\u011f\u0131 ve \u00fczerindeki ya\u015fam\u0131 bir \u201ctopluluk\u201d olarak g\u00f6rmemizi ister. Bir Kum Y\u00f6resi Almana\u011f\u0131 ve Oradan Buradan Eskizler<\/em>\u2019in \u201cToprak Eti\u011fi\u201d b\u00f6l\u00fcm\u00fcnde \u015f\u00f6yle yazar: \u201cToprak eti\u011fi, toplulu\u011fun s\u0131n\u0131rlar\u0131n\u0131 topra\u011f\u0131, sular\u0131, bitkileri ve hayvanlar\u0131 -topluca topra\u011f\u0131- i\u00e7erecek \u015fekilde geni\u015fletir.\u201d (Almanak<\/em>, s. 214) \u0130nsanlar\u0131n, vatanseverlik duygusuyla \u00fclkelerini sevdiklerini s\u00f6ylerken, asl\u0131nda \u00e7o\u011fu zaman \u00fclkenin fiziksel temelini olu\u015fturan topra\u011f\u0131 ve do\u011fay\u0131 sevmediklerini, nehirlerini kirlilikle doldurup ormanlar\u0131n\u0131 g\u00f6z k\u0131rpmadan yok edebildiklerini de ekler. Toprak eti\u011fiyse do\u011faya kar\u015f\u0131 sevgimizi ve sayg\u0131m\u0131z\u0131 ger\u00e7ek anlamda g\u00f6stermeyi, do\u011fan\u0131n kendi devam etme hakk\u0131n\u0131 tan\u0131may\u0131 gerektirir. Leopold, a\u00e7\u0131k\u00e7a belirtir: \u201cK\u0131sacas\u0131 toprak eti\u011fi, Homo sapiens<\/em>\u2019in rol\u00fcn\u00fc toprak toplulu\u011funun fatihli\u011finden onun sade bir \u00fcyesi ve vatanda\u015f\u0131na \u00e7evirir. Bu, hem topluluk \u00fcyelerine hem de toplulu\u011fun kendisine sayg\u0131 duymak anlam\u0131na gelmektedir.\u201d (Almanak<\/em>, s.215) Leopold\u2019un \u00e7evre eti\u011fi anlay\u0131\u015f\u0131, d\u00f6nemin kapitalist do\u011fa tasavvuruna da ele\u015ftirel bir meydan okuma i\u00e7eriyordu. Do\u011fay\u0131 sadece ekonomik de\u011fer \u00fczerinden okuyan zihniyete kar\u015f\u0131, onun da \u201chaklar\u0131\u201d olabilece\u011fini dile getirmek radikal bir fikirdi.<\/p>\n

Ayr\u0131ca Leopold\u2019un, Almanak<\/em>\u2019\u0131n okuru al\u0131p s\u00fcr\u00fckleyen harika edebi anlat\u0131m\u0131 da hemen dikkat \u00e7eker. Bu \u015fundan kaynaklan\u0131r:<\/p>\n

\u201cAlmanak<\/em>\u2019\u0131 kaleme ald\u0131\u011f\u0131 y\u0131llarda, bir nevi dilde devrim yaratmaya ihtiya\u00e7 hissetmi\u015fti. Bilimsel bilgilerin sokaktaki insana ula\u015fmas\u0131 gerekti\u011fi i\u00e7in, esas olan\u0131n estetik bir dil kullan\u0131m\u0131 oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fc. Dolay\u0131s\u0131yla, eserini okurlar\u0131 etkileme sanat\u0131na d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fc. Leopold\u2019un d\u00fc\u015f\u00fcncesinin g\u00fcn\u00fcm\u00fczde milyonlarca ki\u015fiyi etkiliyor olmas\u0131, bilimi ve sanat\u0131 birle\u015ftirdi\u011fi e\u015fsiz do\u011fa yaz\u0131n\u0131ndan kaynaklanmaktad\u0131r.\u201d*<\/sup><\/p>\n

En nihayetinde Leopold; koruma \u00e7al\u0131\u015fmalar\u0131n\u0131n ba\u015far\u0131ya ula\u015fmas\u0131 i\u00e7in yasal d\u00fczenlemelerin ve ekonomik te\u015fviklerin tek ba\u015f\u0131na yeterli olmayaca\u011f\u0131n\u0131, esasen insan\u0131n kalbinde ve zihninde bir ekolojik vicdan geli\u015ftirmesi gerekti\u011fini savunur.<\/p>\n

Thoreau\u2019nun direnci
\n<\/strong>Thoreau ise adaletsizlik \u00fcreten bir makineye kar\u015f\u0131 \u201cuyumlu vatanda\u015fl\u0131k\u201d fikrini ele\u015ftirir. En sevdi\u011fim d\u00fc\u015f\u00fcncesi (ve bu yaz\u0131n\u0131n ilham\u0131) \u015fudur: \u201cE\u011fer adaletsizlik, h\u00fck\u00fcmet mekanizmas\u0131n\u0131n gerekli s\u00fcrt\u00fcnmesinin bir par\u00e7as\u0131ysa, b\u0131rak\u0131n gitsin, b\u0131rak\u0131n gitsin: belki zamanla yumu\u015far, kesinlikle mekanizma a\u015f\u0131n\u0131r. E\u011fer adaletsizli\u011fin kendine \u00f6zg\u00fc bir yay\u0131, bir makaras\u0131, bir ipi veya bir kolu varsa, o zaman belki de \u00e7\u00f6z\u00fcm\u00fcn k\u00f6t\u00fcl\u00fckten daha k\u00f6t\u00fc olup olmayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnebilirsiniz; ancak e\u011fer bu, ba\u015fkas\u0131na kar\u015f\u0131 adaletsizli\u011fin arac\u0131 olman\u0131z\u0131 gerektiren bir nitelikteyse, o zaman diyorum ki, yasay\u0131 \u00e7i\u011fneyin. Hayat\u0131n\u0131z, mekanizmay\u0131 durdurmak i\u00e7in bir kar\u015f\u0131 s\u00fcrt\u00fcnme olsun. Benim yapmam gereken \u015fey, en az\u0131ndan k\u0131nad\u0131\u011f\u0131m yanl\u0131\u015fa kendimi dahil etmemektir.\u201d4<\/sup><\/p>\n

\u015eu d\u00fc\u015f\u00fcnceler de kendi zaman\u0131n \u00e7ok \u00f6tesindedir ve \u00e7evre eti\u011finin temellerine dair sezgisel bir kavray\u0131\u015f\u0131 ortaya koyar: \u201cYery\u00fcz\u00fcn\u00fcn hakir g\u00f6r\u00fclmemi\u015f, piyasada fiyatland\u0131r\u0131lmam\u0131\u015f bir b\u00f6l\u00fcm\u00fc\u201d insan ruhu i\u00e7in elzemdir.**<\/sup> Burada kastetti\u011fi, do\u011fan\u0131n insan ekonomisine indirgenmemi\u015f, vah\u015fi kalm\u0131\u015f par\u00e7alar\u0131d\u0131r yani vah\u015fi do\u011fa. Thoreau, \u201cVah\u015fi do\u011fada d\u00fcnyan\u0131n kurtulu\u015fu yatar\u201d diyerek, do\u011fan\u0131n insanl\u0131k i\u00e7in ta\u015f\u0131d\u0131\u011f\u0131 ruhsal ve ahlaki \u00f6nemi vurgulam\u0131\u015ft\u0131r.<\/p>\n

Antroposende mekanizma daha da b\u00fcy\u00fcm\u00fc\u015ft\u00fcr: fosil altyap\u0131, tar\u0131m-kimya, k\u00fcresel tedarik zincirleri, finansal z\u0131rh. Bu y\u00fczden soru \u015funa d\u00f6n\u00fc\u015f\u00fcr: Ekosistem y\u0131k\u0131m\u0131 \u00fcreten bir d\u00fczende \u201ciyi\u201d olmak ne demektir? Leopold\u2019un \u201ceti\u011fiyle\u201d Thoreau\u2019nun \u201cdirenci\u201d burada birle\u015fir: etik, yaln\u0131z iyi niyet de\u011fil, tutunma ve diren\u00e7 formudur. Leopold\u2019un bir kurdun g\u00f6zlerinde g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6yledi\u011fi \u201cye\u015fil ate\u015f\u201d ile Thoreau\u2019nun ormanda duydu\u011fu derin sessizlik, asl\u0131nda ayn\u0131 ger\u00e7e\u011fi s\u00f6yler: insan, do\u011fan\u0131n fatihi de\u011fil bir par\u00e7as\u0131d\u0131r.<\/p>\n

G\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131na bakt\u0131\u011f\u0131m\u0131zda Thoreau ve Leopold\u2019dan \u00f6\u011frenece\u011fimiz \u00e7ok \u015fey oldu\u011fu a\u00e7\u0131k. \u0130klim krizi, biyo\u00e7e\u015fitlilik krizi, su krizleri derken ger\u00e7ekte hepsi bir etik krizdir. \u0130\u015fte Thoreau ve Leopold bu yan\u0131lsamay\u0131 k\u0131rmak i\u00e7in u\u011fra\u015ft\u0131. Onlar\u0131n \u00f6\u011fretti\u011fi \u015fekilde, e\u011fer do\u011fayla derin bir ba\u011f kurabilirsek, onunla empati geli\u015ftirebilirsek, belki de gerekli d\u00f6n\u00fc\u015f\u00fcm\u00fc ba\u015flatabiliriz. Bu bir gece ans\u0131z\u0131n olacak bir \u015fey de\u011fil; t\u0131pk\u0131 Thoreau gibi sab\u0131rla bir a\u011fac\u0131n kabu\u011funu seyretmek, t\u0131pk\u0131 Leopold gibi y\u0131l\u0131n ilk bahar \u00e7i\u00e7e\u011fini kaydetmek gerek. Do\u011fay\u0131 yeniden dinlemeyi \u00f6\u011frenmek gerek. Sessizli\u011fi, r\u00fczg\u00e2r\u0131n \u015fark\u0131s\u0131n\u0131, kurtlar\u0131n ulumas\u0131n\u0131, g\u00f6llerin buz tutup \u00e7\u00f6z\u00fclmesini… Bu sesler ve olaylar bize ait oldu\u011fumuz b\u00fcy\u00fck yery\u00fcz\u00fc ailesinin hik\u00e2yesini anlat\u0131r.<\/p>\n

Thoreau ve Leopold\u2019un miras\u0131, sadece teorik bir bilgi de\u011fil, ya\u015fanabilir bir hik\u00e2yedir de. Biri \u015fiirle, di\u011feri bilimle yazm\u0131\u015ft\u0131r bu hik\u00e2yeyi. \u0130kisini de okudu\u011fumuzda, i\u00e7imizde do\u011fan duygu asl\u0131nda ayn\u0131d\u0131r: Do\u011faya kar\u015f\u0131 bir sevgi ve sorumluluk duygusu. Bu duygu, \u00e7a\u011f\u0131m\u0131z\u0131n ihtiyac\u0131 olan ekolojik duyarl\u0131l\u0131\u011f\u0131n \u00f6z\u00fcd\u00fcr. Bug\u00fcn bir gen\u00e7 iklim i\u00e7in sokakta g\u00f6steri yap\u0131yorsa, bir biliminsan\u0131 yok olan bir t\u00fcr\u00fc korumak i\u00e7in savanlarda, kutuplarda, da\u011f ba\u015flar\u0131nda gece g\u00fcnd\u00fcz g\u00f6zlemler yap\u0131p kay\u0131tlar yap\u0131yorsa, bir \u00e7ift\u00e7i topra\u011f\u0131n\u0131 s\u00fcrerken kimyasal kullanmamaya gayret ediyorsa hepsinin kalbinde bu duygudan bir par\u00e7a vard\u0131r.<\/p>\n

Bir de madalyonun \u00f6teki y\u00fcz\u00fc var; kendini b\u00fct\u00fcn bu etik \u00e7er\u00e7evenin d\u0131\u015f\u0131nda konumland\u0131rm\u0131\u015f, sosyopatik a\u00e7g\u00f6zl\u00fcl\u00fcklerini b\u00fct\u00fcn insanl\u0131\u011f\u0131n iyili\u011fi olarak g\u00f6ren \u201cantroposen\u201din in\u015faat\u00e7\u0131lar\u0131 var. Piyasa ament\u00fcc\u00fcleri, \u201cb\u00fcy\u00fcme\u201d peygamberleri ve onlar\u0131n ideolojileri, yani g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131n\u0131n \u201ch\u00e2kimleri\u201d… Onlar\u0131n yaratt\u0131\u011f\u0131 bir tablo var; \u015fimdi biraz o tabloya bakal\u0131m.<\/p>\n

Amazon
\n<\/strong>G\u00fcney Amerika\u2019da \u00e7evre felaketi \u201cdo\u011fa olay\u0131\u201d de\u011fil, bir kalk\u0131nma modelinin sonucu: kereste, maden, petrol, end\u00fcstriyel tar\u0131m… Bu y\u00fczden \u201ciklim\u201d art\u0131k yaln\u0131z atmosfer fizi\u011fi de\u011fil; orman ve ticaret ve hukuk ve \u015fiddet demektir.<\/p>\n

Brezilya\u2019da INPE\/PRODES verilerine g\u00f6re A\u011fustos 2024-Temmuz 2025 d\u00f6neminde Amazon\u2019daki ormans\u0131zla\u015fma %11,08 d\u00fc\u015ferek 5796 km\u00b2\u2019ye indi (yakla\u015f\u0131k 11 y\u0131l\u0131n en d\u00fc\u015f\u00fc\u011f\u00fc). Ayn\u0131 duyuruda Cerrado i\u00e7in de %11,49 d\u00fc\u015f\u00fc\u015f ve 7235 km\u00b2 civar\u0131 kay\u0131p bildirildi.5<\/sup><\/p>\n

Burada \u201ciyi haber\u201d ile \u201ck\u00f6t\u00fc haber\u201d ayn\u0131 karede duruyor: AP\u2019nin 30 Ekim 2025 tarihli haberinde, ormans\u0131zla\u015fma d\u00fc\u015ferken yang\u0131n tespitlerinin (kurakl\u0131k ve arazi a\u00e7ma pratikleri) ciddi bi\u00e7imde y\u00fckseldi\u011fi vurgulan\u0131yor.6<\/sup> Yani kesim azalabilir; fakat orman ba\u015fka yollarla bozulabilir: par\u00e7alanma, kuruma, yanma. Antroposenin tuhafl\u0131\u011f\u0131 da bu; ba\u015far\u0131 grafikleriyle felaket grafikleri ayn\u0131 anda do\u011fru olabiliyor.<\/p>\n

Soya<\/strong>
\nSoya, bu hik\u00e2yenin \u201cd\u00fcnya pazar\u0131yla\u201d ba\u011fland\u0131\u011f\u0131 kap\u0131. 2006\u2019dan beri i\u015fleyen Amazon Soya Moratoryumu (Amazon\u2019da 2008 sonras\u0131 ormans\u0131zla\u015ft\u0131r\u0131lm\u0131\u015f alanlardan soya al\u0131m\u0131n\u0131 k\u0131s\u0131tlayan g\u00f6n\u00fcll\u00fc anla\u015fma), uzun s\u00fcre \u201ci\u015fe yarayan\u201d bir \u00f6rnek olarak anlat\u0131ld\u0131; fakat Cerrado gibi kom\u015fu ekosistemlerde soya geni\u015flemesi devam ederken \u201ckoruma\u201dn\u0131n Amazon s\u0131n\u0131r\u0131nda kalmas\u0131 da ele\u015ftirildi.7<\/sup> \u015eimdi de anla\u015fman\u0131n kendisi \u00e7at\u0131rd\u0131yor: AP\u2019nin 10 Ocak 2026 tarihli haberine g\u00f6re, Brezilya\u2019n\u0131n en b\u00fcy\u00fck soya \u00fcreticileri\/akt\u00f6rleri moratoryumdan \u00e7ekilme y\u00f6n\u00fcnde ad\u0131m att\u0131; bu, anla\u015fman\u0131n gelece\u011fini ve \u201c2030\u2019a kadar ormans\u0131zla\u015fmay\u0131 bitirme\u201d gibi hedefleri de zorlayabilir.8<\/sup> \u00d6te yandan 31 Ocak 2025\u2019te \u00c7inli COFCO\u2019nun moratoryuma \u201ctam ba\u011fl\u0131l\u0131k\u201d vurgusu yapt\u0131\u011f\u0131n\u0131 haberleri vard\u0131.9<\/sup><\/p>\n

Bu iki tarih yan yana durunca \u015funu g\u00f6r\u00fcr\u00fcz: Moratoryum, sadece ekoloji de\u011fil, jeopolitik al\u0131c\u0131lar, ticaret rejimleri ve i\u00e7 siyaset taraf\u0131ndan da \u015fekillenen k\u0131r\u0131lgan bir \u201chibrit y\u00f6neti\u015fim\u201d alan\u0131.10<\/sup><\/p>\n

Cerrado cephesinde tablo daha \u00e7\u0131plak: MapBiomas RAD2024 \u00f6zetinde, Cerrado\u2019nun 652.197 hektarla \u00fclkedeki en b\u00fcy\u00fck kay\u0131p alanlar\u0131ndan biri oldu\u011fu; toplam kayb\u0131n yar\u0131s\u0131ndan fazlas\u0131n\u0131 ta\u015f\u0131d\u0131\u011f\u0131 belirtiliyor.11<\/sup> Trase\u2019nin 28 Ocak 2025 tarihli analizindeyse, Brezilya\u2019da soya geni\u015flemesinin \u00f6zellikle Cerrado\u2019da yo\u011funla\u015ft\u0131\u011f\u0131; 2022\u2019de soya ile ili\u015fkilendirilen 375.000 hektar deforestasyon\/d\u00f6n\u00fc\u015f\u00fcm gibi bulgular \u00f6ne \u00e7\u0131k\u0131yor.12<\/sup><\/p>\n

Buradaki edebi sonu\u00e7 \u00f6nemli: Felaket art\u0131k \u201cuzak orman\u201d hik\u00e2yesi de\u011fildir. Hamburgerin yemine, tavu\u011fun rasyonuna, liman\u0131n vin\u00e7lerine ve nihayet k\u00f6ydeki suya kadar uzanan bir a\u011fd\u0131r. Antroposenin \u201ck\u00f6t\u00fcl\u00fc\u011f\u00fc\u201d bir karakter de\u011fil; bir lojistik d\u00fczendir.<\/p>\n

Zehir
\n<\/strong>Arjantin\u2019e geldi\u011fimizde, bu lojistik d\u00fczen bir \u201ckimya atmosferi\u201dne d\u00f6n\u00fc\u015f\u00fcr. Schweblin\u2019in Yakla\u015fma Mesafesi<\/em> burada do\u011far: istatistikle de\u011fil, bedenle konu\u015fan bir anlat\u0131. Ecozon@\u2019da yay\u0131mlanan bir makale, roman\u0131 end\u00fcstriyel\/kapitalist tar\u0131m\u0131n yan \u00fcr\u00fcnleri olan toksik kimyasallar ba\u011flam\u0131nda ele al\u0131yor.13<\/sup> Bu, roman\u0131n \u201ckorku\u201dsunu do\u011fa\u00fcst\u00fc bir masal olmaktan \u00e7\u0131kar\u0131p maddi zemine oturtur: s\u0131zan \u015fey metafor de\u011fil, d\u00fcnyada kar\u015f\u0131l\u0131\u011f\u0131 olan bir \u015feydir.<\/p>\n

Alarm
\n<\/strong>Gabriel Garc\u00eda M\u00e1rquez veya Julio Cort\u00e1zar\u2019\u0131n temsil etti\u011fi \u201cBoom\u201d ku\u015fa\u011f\u0131, ola\u011fan\u00fcst\u00fc olaylar\u0131n (\u00f6rne\u011fin g\u00f6\u011fe y\u00fckselen bir kad\u0131n veya kelebek ya\u011fmurlar\u0131) karakterler taraf\u0131ndan normal kar\u015f\u0131land\u0131\u011f\u0131 bir evren kurgulam\u0131\u015ft\u0131r. B\u00fcy\u00fcl\u00fc ger\u00e7ek\u00e7ilik zaten budur ve hem b\u00fcy\u00fc hem de ger\u00e7eklik hi\u00e7 \u015fa\u015f\u0131rtmadan bir arada durur. Schweblin\u2019in evrenindeyse ola\u011fan\u00fcst\u00fc olan, karakterler i\u00e7in de okuyucu i\u00e7in de korkutucudur<\/strong>.<\/p>\n

Schweblin, eserlerinin \u201cfantastik\u201d olarak etiketlenmesine mesafeli durur. Ona g\u00f6re fantastik t\u00fcr\u00fc, d\u00fcnyam\u0131zda ger\u00e7ekle\u015fmesi imk\u00e2ns\u0131z olan \u015feyler \u00fczerine kuruludur. Oysa Schweblin, tekinsiz<\/strong> kavram\u0131n\u0131 benimser. R\u00f6portajlar\u0131nda \u015fu ay\u0131r\u0131m\u0131 net bir \u015fekilde yapar: \u201cT\u00fcr olarak fantastik, d\u00fcnyam\u0131zda ger\u00e7ekle\u015fmesi m\u00fcmk\u00fcn olmayan \u015feyler etraf\u0131nda geli\u015fir. Tekinsizlik ise tuhaf olan, al\u0131\u015f\u0131lmam\u0131\u015f olan ama ger\u00e7ek olan bir \u015fey \u00fczerine kurulur. Bu da \u00f6yk\u00fcleri daha deh\u015fetli hale getiriyor.\u201d***<\/sup> Romanc\u0131, bu \u201cger\u00e7eklik\u201d ihtimali y\u00fcz\u00fcnden, tekinsiz olan\u0131n okur \u00fczerinde fantastikten \u00e7ok daha derin bir deh\u015fet yaratt\u0131\u011f\u0131n\u0131 savunur. Hik\u00e2yelerinde korkuyu, do\u011fa\u00fcst\u00fc varl\u0131klardan ziyade, g\u00fcndelik hayat\u0131n i\u00e7indeki \u201ck\u0131l pay\u0131\u201d sapmalardan al\u0131r.<\/p>\n

\u201cAmanda\u2019n\u0131n yakla\u015fma mesafesi\u201d sadece annelik de\u011fildir, etik bir \u00f6l\u00e7\u00fcmd\u00fcr: Sorumlulu\u011fun yeti\u015fme mesafesi, felaketin yay\u0131lma h\u0131z\u0131na yetmiyor. Murphy\u2019nin \u201ch\u0131z\u201d fikri burada edebi bir forma b\u00fcr\u00fcn\u00fcr: Atmosferin ivmesi, annenin alarm\u0131na d\u00f6n\u00fc\u015f\u00fcr.2<\/sup> ve biz \u015funu anlar\u0131z: Antroposende tehlike kap\u0131ya dayanmaz; kap\u0131n\u0131n hammaddesine kar\u0131\u015f\u0131r.<\/p>\n

Korku t\u00fcr\u00fc neden en i\u015flevsel…<\/strong>
\n<\/strong><\/em>Bu nedenle de \u201ceko-korku\u201d, antroposen i\u00e7in \u015fa\u015f\u0131rt\u0131c\u0131 bi\u00e7imde uygun bir edebi t\u00fcrd\u00fcr; \u00e7\u00fcnk\u00fc antroposen felaketleri g\u00f6r\u00fcnmezdir (toksin, mikro-par\u00e7ac\u0131klar, kimyasal izler), da\u011f\u0131n\u0131kt\u0131r (tek bir fail de\u011fil, sistem), gecikmelidir (etki bug\u00fcn de\u011fil, sonra belirir), bedenseldir (ak\u0131ldan \u00f6nce sinire dokunur).<\/p>\n

Korku t\u00fcr\u00fc, g\u00f6r\u00fcnmeyeni g\u00f6r\u00fcn\u00fcr k\u0131lmaz; ama daha etkili bir \u015fey yapar, hissedilir k\u0131lar. Schweblin \u00fczerine yaz\u0131lm\u0131\u015f kimi \u00e7al\u0131\u015fmalar da roman\u0131 a\u00e7\u0131k\u00e7a \u201ceco-horror\u201d ba\u011flam\u0131nda konumland\u0131r\u0131r.14<\/sup><\/p>\n

Leopold \u201c\u00e7emberi geni\u015flet\u201d der. Thoreau \u201cmekanizmaya diren\u201d der. Murphy, \u201cmasal anlatma; h\u0131z ve politik ekonomi konu\u015f\u201d der.1<\/sup> Schweblin ise b\u00fct\u00fcn bunlar\u0131 bir annenin bo\u011faz\u0131na d\u00fc\u011f\u00fcmler.<\/p>\n

Yakla\u015fma mesafesi, co\u011frafya de\u011fil etik. Antroposende etik, en \u00e7ok korku formunda y\u00fcze vurulur; \u00e7\u00fcnk\u00fc korku, bize \u201cuzak\u201d sand\u0131\u011f\u0131m\u0131z \u015feyi nihayet \u201cyak\u0131n\u201d hissettirir.<\/p>\n

KAYNAKLAR VE NOTLAR<\/strong><\/p>\n

1) William Murphy, Climate Change Without the Fairy Tales<\/em> (25 Ocak 2026). (futuredude.substack.com)<\/p>\n

2) Ayn\u0131 yaz\u0131da \u201crate of change\u201d vurgusu. (futuredude.substack.com)<\/p>\n

3) Aldo Leopold Foundation blogunda aktar\u0131lan \u201cland ethic\u201d \u00f6l\u00e7\u00fct\u00fc. (aldoleopold.org)<\/p>\n

4) Thoreau, Resistance to Civil Government \/ Civil Disobedience<\/em> metninden. (commons.digitalthoreau.org… 18. paragraf.)<\/p>\n

5) INPE\/PRODES verileri (30 Ekim 2025 duyurular\u0131). (terrabrasilis.dpi.inpe.br)<\/p>\n

6) AP: Ormans\u0131zla\u015fma d\u00fc\u015ferken yang\u0131n tespitleri y\u00fckseliyor (30 Ekim 2025). (AP News)<\/p>\n

7) Cerrado\u2019nun moratoryum d\u0131\u015f\u0131nda kalmas\u0131na dair 2025 tarihli akademik tart\u0131\u015fma. (sciencedirect.com)<\/p>\n

8) AP: Soya sekt\u00f6r\u00fcnde moratoryumdan \u00e7ekilme hamlesi (10 Ocak 2026). (AP News)<\/p>\n

9) COFCO International. \u201cSustainability Commitments and Soy Moratorium Updates.\u201d Corporate Newsroom. January 31, 2025. (https:\/\/www.cofcointernational.com\/newsroom\/<\/em><\/a> )<\/p>\n

10) Moratoryumun \u201chibrit y\u00f6neti\u015fim\u201d niteli\u011fine dair akademik analiz. (sciencedirect.com)<\/p>\n

11) MapBiomas RAD2024 web yay\u0131n\u0131: Cerrado\u2019da 652.197 hektar. (alerta.mapbiomas.org)<\/p>\n

12) Trase: soya ile ili\u015fkilendirilen deforestasyon\/d\u00f6n\u00fc\u015f\u00fcm bulgular\u0131 (2021\u20132022). (trase.earth)<\/p>\n

13) \u00d3scar A. P\u00e9rez, Toxic Chemicals in Samanta Schweblin\u2019s Distancia de rescate (Fever Dream)<\/em> (Ecozon@). (ResearchGate)<\/p>\n

14) Schweblin\u2019in roman\u0131n\u0131 \u201cecohorror\u201d ba\u011flam\u0131nda okuyan \u00e7al\u0131\u015fma \u00f6rne\u011fi. (ResearchGate)<\/p>\n

(*) Aldo Leopold, Bir Kum Y\u00f6resi Almana\u011f\u0131 ve Oradan Buradan Eskizler, \u00c7ev: Ufuk \u00d6zda\u011f, T. \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, 1. Bas\u0131m Temmuz 2020, \u00c7evirenin \u00d6ns\u00f6z\u00fc, s. XII<\/p>\n

(**) Thoreau\u2019nun G\u00fcnl\u00fckler v<\/em>e \u00f6l\u00fcm\u00fcnden sonra derlenen Huckleberries (Yaban Mersinleri)<\/em> denemelerinden… \u00d6zellikle yaban mersinlerinin ticari bir mal haline gelmesini ele\u015ftirdi\u011fi \u015fu b\u00f6l\u00fcm; \u201cMeyveler ger\u00e7ek tatlar\u0131n\u0131 ne onlar\u0131 sat\u0131n alana ne de pazar i\u00e7in yeti\u015ftirene sunar.\u201d<\/p>\n

(***) Samanta Schweblin\u2019le s\u00f6yle\u015fi: \u201cNormallik b\u00fcy\u00fck bir yaland\u0131r\u201d https:\/\/parsomen.org\/2019\/08\/07\/samanta-schweblin-ile-soylesi-normallik-kurgudur\/ (eri\u015fim: 29 Ocak 2026, s: 22.42)<\/p>\n","protected":false},"excerpt":{"rendered":"

Nihat Ate\u015f Bir annenin zihninde g\u00f6r\u00fcnmez bir ip vard\u0131r; gev\u015fer, gerilir; sonra alarm \u00e7alar. Samanta Schweblin buna \u201cyakla\u015fma mesafesi\u201d der; yeti\u015febilece\u011fin mesafe. Antroposen \u00e7a\u011f\u0131ysa \u015funu sorar: Neye yeti\u015febiliriz; atmosfere mi, topra\u011fa m\u0131, tedarik zincirine mi? Korku, antroposenin g\u00f6r\u00fcnmez \u015fiddetini \u201chissedilir\u201d k\u0131ld\u0131\u011f\u0131ndan eko-anlat\u0131 i\u00e7in uygun bir formdur. \u0130klim krizi ger\u00e7ek; ama \u201canlat\u0131\u201d \u00e7o\u011fu zaman ger\u00e7e\u011fin kendisi […]<\/p>\n","protected":false},"author":4365,"featured_media":67246,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[10451,38,513,510],"tags":[10468,10436],"class_list":["post-67245","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-263-sayi","category-dergi-sayilari","category-kitapcil","category-surekli-bolumler","tag-antroposen-edebiyatinda-korku-turu-neden-en-islevsel-turdur","tag-nihat-ates"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t