Sofokles, Oidipus tragedyas\u0131n\u0131n devam\u0131 niteli\u011finde olan Antigone\u2019yi, M\u00d6 411 y\u0131l\u0131nda kaleme alm\u0131\u015ft\u0131r. Oidipus, babas\u0131n\u0131n kim oldu\u011funu bilmeden onu \u00f6ld\u00fcr\u00fcr ve gene kim oldu\u011funu bilmeden annesi \u0130okeste ile evlenir. Freud, me\u015fhur oidious kompleksini bu hikayeye dayand\u0131r\u0131r ve teorisinin temeli i\u00e7in bu hikayeden fazlas\u0131yla faydalan\u0131r. Oidipus\u2019un annesi ile olan evlili\u011finden Polyneikes ve Eteokles ad\u0131nda iki erkek, Antigone ve \u0130smene ad\u0131nda iki k\u0131z \u00e7ocuklar\u0131 olur. Ger\u00e7e\u011fi kendi \u00e7abas\u0131 ve inad\u0131 ile \u00f6\u011frenen Oidipus, bu durum kar\u015f\u0131s\u0131nda g\u00f6zlerini k\u00f6r ederek kendini cezaland\u0131r\u0131r. O vaziyette birka\u00e7 y\u0131l daha h\u00fck\u00fcmdarl\u0131k yapan Oidipus, o\u011fullar\u0131n\u0131n, yetkisini elinden almaya \u00e7al\u0131\u015fmas\u0131 \u00fczerine ikisine de l\u00e2net okur; art\u0131k iki karde\u015fin, dostluk ve bar\u0131\u015f i\u00e7inde ya\u015famas\u0131 imkans\u0131zd\u0131r.<\/p>\n\n\n\n
Sofokles\u2019in, Kral Oidipus tragedyas\u0131nda i\u015flenen bu dram, Oidipus\u2018un Thebai\u2019den s\u00fcr\u00fclmesi, k\u0131z\u0131 Antigone\u2019nin yard\u0131m\u0131yla Kolonos\u2019a gelmesi ve orada \u00f6lmesiyle sonu\u00e7lan\u0131r. Antigone babas\u0131n\u0131 yaln\u0131z b\u0131rakmam\u0131\u015f; ona hem destek, hem de k\u0131lavuz olmu\u015ftur. Sofokles, Oidipus Kolonos\u2019ta tragedyas\u0131nda Antigone\u2019nin g\u00fc\u00e7l\u00fc ki\u015fili\u011fini \u00f6n plana \u00e7\u0131karmakla daha sonraki oyunu Antigone\u2019de, bu tragedya kahraman\u0131n\u0131n inand\u0131\u011f\u0131 de\u011ferleri sonuna kadar savunacak sa\u011flam bir karaktere sahip olaca\u011f\u0131n\u0131 sezdirmektedir.<\/p>\n\n\n\n
Antigone, Oidipus\u2019un \u00f6l\u00fcm\u00fcnden sonra Thebai\u2019ye d\u00f6ner. Eteokles ve Polyneikes ise babalar\u0131n\u0131n bedduas\u0131na u\u011framamak i\u00e7in \u00fclkeyi d\u00f6n\u00fc\u015f\u00fcml\u00fc olarak y\u00f6netmeye karar verirler. Fakat bir s\u00fcre sonra krall\u0131\u011f\u0131n payla\u015f\u0131m\u0131 sorun olur. Eteokles, s\u0131ras\u0131 geldi\u011fi halde Polyneikes\u2019e taht\u0131 b\u0131rakmak istemez ve onu \u00fclkeden kovar. Bunun \u00fczerine Polyneikes, Argos kral\u0131na s\u0131\u011f\u0131n\u0131r ve alt\u0131 kumandanla birlikte Thebai \u00f6nlerine gelerek karde\u015fine sava\u015f a\u00e7ar. \u0130ki karde\u015f birbirini \u00f6ld\u00fcr\u00fcr. Krall\u0131k, \u0130okeste\u2019nin karde\u015fi Kreon\u2019a kal\u0131r. Kreon, yurdunu savunurken \u00f6len Eteokles\u2019e kahramanlara yak\u0131\u015facak bir cenaze t\u00f6reni yap\u0131lmas\u0131n\u0131 ister. Polyneikes\u2019i ise kendi \u00fclkesine sald\u0131rd\u0131\u011f\u0131 i\u00e7in vatan haini ilan eder ve cesedin g\u00f6m\u00fclmesini yasaklar. Antigone tragedyas\u0131n\u0131n odak noktas\u0131n\u0131 bu yasak olu\u015fturur. Kimse, Kreon\u2019un manas\u0131z bir gurur ve ihtirasa kap\u0131larak verdi\u011fi bu emiri \u00e7i\u011fnemeye ve ona kar\u015f\u0131 \u00e7\u0131kmaya cesaret edemez. Oysa Antigone, cezas\u0131 \u00f6l\u00fcm bile olsa karde\u015flik vazifesini yerine getirmeye kararl\u0131d\u0131r. \u00c7\u00fcnk\u00fc o, \u201cher \u00f6l\u00fcn\u00fcn g\u00f6m\u00fclmeye hakk\u0131 oldu\u011funa\u201d inan\u0131r. Yasaklanm\u0131\u015f bir yas\u0131 tutmakta inat etmek, \u201cc\u00fcret\u201d ve \u201cm\u00fccadele\u201d ekseninden bize \u00e7ok \u015fey anlat\u0131r.<\/p>\n\n\n\n
Bu metinde incelenecek en \u00f6nemli noktalardan biri, yas rit\u00fcelidir. Antigone, her ne pahas\u0131na olursa olsun \u00f6len karde\u015finin cesedinin kurda ku\u015fa yem olmas\u0131 i\u00e7in do\u011faya terk edilmesine izin vermeyecektir \u00e7\u00fcnk\u00fc geride kalan cans\u0131z beden, gelene\u011fe uygun bir \u015fekilde u\u011furlanmal\u0131d\u0131r. En kadim zamanlardan bu yana, rit\u00fceller ve \u201cyas\u201d, kad\u0131nlar\u0131n daha \u00e7ok ilgilendi\u011fi ve s\u00fcrd\u00fcrd\u00fc\u011f\u00fc gelenekler olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Yas evini kad\u0131nlar \u00f6rg\u00fctler. Teselli veren, a\u011f\u0131t yakan, susmas\u0131 gerekti\u011fi yerde susup konu\u015fmas\u0131 gerekti\u011fi yerde konu\u015fan, a\u011flayan, taziye evine yemek ta\u015f\u0131yan ki\u015filer hep kad\u0131nlard\u0131r. Yas ya da \u201cher \u00f6l\u00fcn\u00fcn lay\u0131\u011f\u0131yla g\u00f6m\u00fclme seremonisi\u201d, kad\u0131nlar\u0131n tertipleriyle nihayete ula\u015f\u0131r. Bu bir ar\u0131nma ve ar\u0131nd\u0131rmad\u0131r. Antigone\u2019in, t\u00fcm yasaklamalara ve tehditlere ra\u011fmen \u201ccenaze\u201d rit\u00fcelini ger\u00e7ekle\u015ftirmek istemesi bu inan\u00e7la ve normla \u00f6rt\u00fc\u015f\u00fcr. Judith Butler\u2019a g\u00f6re yas ve t\u00fcm insanlar\u0131n ortak yaralanabilirli\u011fi, siyaset i\u00e7in bir kaynak olmal\u0131d\u0131r. Ba\u015fkalar\u0131n\u0131n ac\u0131lar\u0131 ile \u00f6zde\u015fle\u015fim kurabildi\u011fimizde ve kendi kimlik aidiyetimizin \u00f6tesinde olanlar i\u00e7in dahi yas tutabildi\u011fimizde, kimi ya\u015famlar\u0131 di\u011ferlerinden daha \u00e7ok yas\u0131 tutulabilir g\u00f6ren ko\u015fullar\u0131 ele\u015ftirebilir ve bunlara kar\u015f\u0131 \u00e7\u0131kabiliriz. Yas, siyaseti pasifize etmez, dura\u011fanla\u015ft\u0131rmaz ve duyars\u0131zla\u015ft\u0131rmaz. Aksine, bamba\u015fka bir perspektiften bakmaya ve \u00f6fkeyi sa\u011faltmaya yarayabilir. B\u00f6ylece, ma\u011fduru oldu\u011fumuz \u015fiddet t\u00fcrlerinden, ba\u015fkalar\u0131n\u0131 koruyabilmemizi sa\u011flayacak ilkeye de ula\u015fma \u015fans\u0131m\u0131z olacakt\u0131r. Belki bu tragedyada da, ger\u00e7ekle\u015fmesi gereken yas rit\u00fceli ger\u00e7ekle\u015fmi\u015f olsayd\u0131, \u00f6l\u00fcm ve pi\u015fmanl\u0131\u011f\u0131n hakim oldu\u011fu bir son g\u00f6rmemi\u015f olacakt\u0131k.<\/p>\n\n\n\n
\u00d6te yandan bu metin, di\u015fil bir ba\u015fkald\u0131r\u0131n\u0131n \u00e7ok g\u00fc\u00e7l\u00fc bir \u00f6rne\u011fini olu\u015fturdu\u011fu i\u00e7in de olduk\u00e7a m\u00fchimdir. Antigone asi ve kararl\u0131d\u0131r, o d\u00f6nemde ya\u015fayan ve itaate odaklanm\u0131\u015f kad\u0131nlara pek benzemez. B\u00fct\u00fcn halk, kral\u0131n karar\u0131n\u0131n yanl\u0131\u015f ya da uygunsuz oldu\u011funu d\u00fc\u015f\u00fcnse de kimse sesini \u00e7\u0131karmaya cesaret edemez \u00e7\u00fcnk\u00fc ucunda \u201c\u00f6l\u00fcm\u201d gibi a\u011f\u0131r bir ceza vard\u0131r. Fakat Antigone, do\u011fru bildi\u011finden \u015fa\u015fmaz ve bu u\u011furda \u00f6deyece\u011fi bedellerin hepsine raz\u0131 ve haz\u0131rd\u0131r. Daha oyunun ilk sahnesinde Antigone, k\u0131z karde\u015fi \u0130smene\u2019yi saray\u0131n d\u0131\u015f\u0131na \u00e7a\u011f\u0131r\u0131r ve fikirlerini karde\u015fine evin d\u0131\u015f\u0131nda a\u00e7ar. Kad\u0131nlar\u0131n \u00f6zel alanla, erkeklerin ise sosyal alanla \u00f6zde\u015fle\u015ftirildi\u011fi bir d\u00fcnyada, bu \u00e7a\u011fr\u0131 \u00f6nemli bir sinyaldir. Antigone, \u00f6zel alan\u0131 olan \u201cev\u201din d\u0131\u015f\u0131na \u00e7\u0131kar ve politikle\u015fmeye ba\u015flar. Olaylar\u0131n mekan\u0131 zaten saray\u0131n d\u0131\u015f\u0131ndad\u0131r. Antigone, kendisi i\u00e7in en uygun bulunan mekan\u0131, mekan\u0131n d\u0131\u015f\u0131ndan fethetmeye ve reddetmeye ba\u015flar. K\u0131z karde\u015fi \u0130smene, ona yard\u0131m etmeyece\u011fini \u00e7\u00fcnk\u00fc teklifinin yanl\u0131\u015f oldu\u011funu s\u00f6yleyerek beklenildi\u011fi gibi bir tepki verir. Zira krala itaatsizli\u011fin a\u011f\u0131r bedelleri vard\u0131r ve bu bedelleri \u00f6demeye haz\u0131r de\u011fildir. \u0130smene, kad\u0131n\u0131n \u201c\u00e7aresizli\u011fine ve zay\u0131fl\u0131\u011f\u0131na\u201d vurgu yapar. \u201cUnutma, kad\u0131n\u0131z biz, ba\u015f edemeyiz erkeklerle. Bizi y\u00f6netenler bizden g\u00fc\u00e7l\u00fc. Katlanmay\u0131p ne yapaca\u011f\u0131z belki bundan beterine?\u201d diyerek, karde\u015fi Antigone\u2019yi de ikna etmeye \u00e7al\u0131\u015f\u0131r ama \u00e7abas\u0131 nafile bir \u00e7abad\u0131r. \u201cBenim hakk\u0131m\u0131 benden esirgeyemez kimse!\u201d diyen Antigone, dedi\u011fini yapar ve karde\u015finin \u00f6l\u00fcs\u00fcn\u00fc toprakla kapat\u0131r.<\/p>\n\n\n\n
Kral Kreon ise, tipik bir \u201cerkek\u201dtir. Cinsiyetine atfedilen g\u00fcc\u00fcn d\u0131\u015f\u0131nda, halk\u0131n h\u00fck\u00fcmdar\u0131 konumundad\u0131r. Buram buram \u201cotorite ve g\u00fc\u00e7\u201d kokan devlet, Kreon\u2019un erkekli\u011fiyle iyice per\u00e7inlenmi\u015ftir. Emirler veren, yasa koyan, ho\u015funa gitmeyen ki\u015fileri azarlay\u0131p susturan, cezaland\u0131ran, asabi ve ho\u015fg\u00f6r\u00fcs\u00fcz Kreon, hem yetkisinin hem de cinsiyetinin gerektirdi\u011fi gibi davran\u0131r. Bu sebepten, kimse ona kar\u015f\u0131 \u00e7\u0131kmaya cesaret g\u00f6steremez. G\u00f6m\u00fclmemek \u00fczere terk etti\u011fi cesede toprak atan\u0131n hemen yakalanmas\u0131n\u0131 ister. Emrine kar\u015f\u0131 \u00e7\u0131kan\u0131n bir kad\u0131n oldu\u011funu \u00f6\u011frenmek ise onu daha da \u00f6fkelendirir. Antigone\u2019nin su\u00e7u, a\u011fabeyinin cesedini, day\u0131s\u0131 Kral Kreon\u2019un yasa\u011f\u0131na ra\u011fmen g\u00f6mmesidir. Kral\u0131n kar\u015f\u0131s\u0131nda, her t\u00fcrl\u00fc sonuca raz\u0131, pi\u015fmanl\u0131k belirtisi g\u00f6stermeyen, hakl\u0131 sebepleri oldu\u011funa inanan ve bunlar\u0131 korkmadan hayk\u0131ran gen\u00e7 bir kad\u0131n vard\u0131r. Bu kad\u0131n \u00f6z ye\u011feni ve hatta o\u011flunun ni\u015fanl\u0131s\u0131 dahi olsa affedilmeyecek, \u00f6l\u00fcme terk edilecektir \u00e7\u00fcnk\u00fc erkek devletin koydu\u011fu yasa\u011fa \u201cbir kad\u0131n olarak\u201d kar\u015f\u0131 gelmek, aff\u0131 olmayan yegane su\u00e7tur. Antigone, karde\u015finin \u00f6l\u00fcs\u00fcn\u00fc g\u00f6mmekle yaln\u0131zca devlete de\u011fil, akrabal\u0131\u011f\u0131n yaz\u0131l\u0131 olmayan kurallar\u0131na da kar\u015f\u0131 koymu\u015ftur ve bu da al\u0131\u015f\u0131k olunan bir ba\u015fkald\u0131r\u0131 olmad\u0131\u011f\u0131 gibi, toplumsal cinsiyet normlar\u0131yla da uyu\u015fmamaktad\u0131r.<\/p>\n\n\n\n
Metin, kral\u0131n ge\u00e7 kalm\u0131\u015f pi\u015fmanl\u0131\u011f\u0131n\u0131 ve \u201cdo\u011fru yol\u201du bulu\u015funu g\u00f6sterir. Bu pi\u015fmanl\u0131k, pek \u00e7ok kay\u0131p verdikten sonra ger\u00e7ekle\u015fir. Kral; e\u015fini, o\u011flunu ve halk\u0131n g\u00f6z\u00fcndeki itibar\u0131n\u0131 kaybetmi\u015ftir. Art\u0131k ya\u015famak i\u00e7in bir sebebi kalmam\u0131\u015ft\u0131r ve \u00f6lmek istemektedir. Fikirlerini en ba\u015f\u0131ndan beri k\u00f6r\u00fc k\u00f6r\u00fcne savunan bir karakterin bu sert ge\u00e7i\u015fi, olduk\u00e7a klasiktir. Antigone ise, \u00f6l\u00fcme terk edildi\u011fi ma\u011farada kendini asm\u0131\u015ft\u0131r. Bir kad\u0131n i\u00e7in bi\u00e7ilen sonun intihar olmas\u0131, hi\u00e7 \u015fa\u015f\u0131rtmam\u0131\u015ft\u0131r. \u00d6zellikle eski d\u00f6nem sanat eserlerinde kad\u0131nlar\u0131n sonunun \u00f6l\u00fcm olmas\u0131 -intihar ya da cinayet neticesinde- g\u00f6ze \u00e7arpan \u00f6nemli bir detayd\u0131r. Bu tragedyada yazar\u0131n vermek istedi\u011fi mesaj \u015f\u00f6yledir; bu iki ba\u015fkarakter \u2013Antigone ve Kreon- \u201cu\u00e7\u201d karakterlerdir ve sonunda ikisi de cezaland\u0131r\u0131lm\u0131\u015ft\u0131r. Ama \u015f\u00fcphesiz ki Antigone, her ne pahas\u0131na olursa olsun do\u011fru bildi\u011finden \u015fa\u015fmayarak bir ba\u015fkald\u0131r\u0131 ger\u00e7ekle\u015ftirmi\u015f ve \u00f6lecek olsa bile huzurlu ve onurlu bir \u015fekilde \u00f6lece\u011fini hayk\u0131rm\u0131\u015ft\u0131r. Antigone a\u00e7\u0131s\u0131ndan, onurlu bir hayat i\u00e7in yap\u0131lmas\u0131 gereken her \u015fey yap\u0131lm\u0131\u015ft\u0131r. Antigone, risklerin \u00fczerine y\u00fcr\u00fcyen, normlara kafa tutan, yasaya ba\u015fkald\u0131r\u0131n\u0131n sembol\u00fc haline gelmi\u015f bir kad\u0131nd\u0131r ve bu y\u00fczden hala \u00e7ok \u00f6nemlidir. Bu durumda hangisine \u201c\u00f6l\u00fc\u201d demeliyiz? Kral Kreon\u2019a m\u0131, Antigone\u2019ye mi?<\/p>\n\n\n\n
\u201cKimi de bilmez ate\u015fin yakt\u0131\u011f\u0131n\u0131, yal\u0131n ayak ate\u015fte y\u00fcr\u00fcmedik\u00e7e.\u201d<\/strong><\/p>","protected":false},"excerpt":{"rendered":" Sofokles, Oidipus tragedyas\u0131n\u0131n devam\u0131 niteli\u011finde olan Antigone\u2019yi, M\u00d6 411 y\u0131l\u0131nda kaleme alm\u0131\u015ft\u0131r. Oidipus, babas\u0131n\u0131n kim oldu\u011funu bilmeden onu \u00f6ld\u00fcr\u00fcr ve gene kim oldu\u011funu bilmeden annesi \u0130okeste ile evlenir. Freud, me\u015fhur oidious kompleksini bu hikayeye dayand\u0131r\u0131r ve teorisinin temeli i\u00e7in bu hikayeden fazlas\u0131yla faydalan\u0131r. Oidipus\u2019un annesi ile olan evlili\u011finden Polyneikes ve Eteokles ad\u0131nda iki erkek, Antigone…<\/p>","protected":false},"author":66,"featured_media":3271,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_coblocks_attr":"","_coblocks_dimensions":"","_coblocks_responsive_height":"","_coblocks_accordion_ie_support":"","_eb_attr":"","inline_featured_image":false,"footnotes":""},"categories":[98],"tags":[254,255,256],"ppma_author":[581],"class_list":["post-3270","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kultur-sanat","tag-antigone","tag-oidipustragedyasi","tag-yas","author-elif-demirel"],"authors":[{"term_id":581,"user_id":13,"is_guest":0,"slug":null,"display_name":"Elif Demirel","avatar_url":"https:\/\/www.mordayanisma.org\/wp-content\/litespeed\/avatar\/6645cb091915aa845a631f70c3dcc224.jpg?ver=1784367503","author_category":"","first_name":"Elif","last_name":"Demirel","user_url":"","job_title":"","description":"elifdemirel@mordayanisma.org"}],"_links":{"self":[{"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/posts\/3270","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/users\/66"}],"replies":[{"embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/comments?post=3270"}],"version-history":[{"count":0,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/posts\/3270\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/media\/3271"}],"wp:attachment":[{"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/media?parent=3270"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/categories?post=3270"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/tags?post=3270"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/ppma_author?post=3270"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}