{"id":11623,"date":"2025-11-20T07:30:00","date_gmt":"2025-11-20T05:30:00","guid":{"rendered":"https:\/\/baraka.cc\/?p=11623"},"modified":"2025-10-31T16:43:50","modified_gmt":"2025-10-31T14:43:50","slug":"khoraya-veda-khoroya-merhaba-nazen-sansal","status":"publish","type":"post","link":"https:\/\/baraka.cc\/?p=11623","title":{"rendered":"Khora’ya Veda, Khora’ya Merhaba – Nazen \u015eansal"},"content":{"rendered":"\n

Bug\u00fcn \u201c\u015feher\u201d olarak an\u0131lan Lefko\u015fa\u2019ya bir zamanlar \u201cKhora\u201d denirmi\u015f. Zira Antik Yunanca\u2019da \u201cyer\u201d, \u201cmekan\u201d anlamlar\u0131na geliyor ve merkezi yerler i\u00e7in de kullan\u0131l\u0131yormu\u015f, kapanan kitabevimizin ismi Khora. Felsefi bir terim olarak Platon\u2019un \u201cTimaos\u201dunda \u00f6nemli bir yeri olan Khora, hem var olan her \u015feyin i\u00e7inde bulundu\u011fu bir alan, hem de varl\u0131k ile yokluk aras\u0131nda bir s\u0131n\u0131rd\u0131r. Platon, hi\u00e7bir zaman de\u011fi\u015fmeyen \u201cidealar d\u00fcnyas\u0131\u201d ile zamana ve mekana g\u00f6re de\u011fi\u015fken \u201colu\u015f d\u00fcnyas\u0131\u201dn\u0131n yan\u0131na \u201ckhora\u201dy\u0131 da ekler. Khora, her t\u00fcrl\u00fc kar\u015f\u0131tl\u0131\u011f\u0131 biraraya getiren fakat kar\u0131\u015fmalar\u0131n\u0131 engelleyen bir haddir. Dura\u011fan olandan dinamik olana, d\u00fczensizlikten d\u00fczene, kavranabilir olandan i\u00e7selle\u015ftirilene ge\u00e7i\u015f her zaman khora ile m\u00fcmk\u00fcnd\u00fcr. Herhangi bir \u015feyin var olabilmesi i\u00e7in bir mekana ihtiyac\u0131 vard\u0131r; yani khora, bir \u015feyin var olabilmesi i\u00e7in zorunlu oland\u0131r.<\/p>\n\n\n\n

Khora Kitabevi, mekansal olarak art\u0131k yok. 15 y\u0131l \u00f6nce, (bu yaz\u0131n\u0131n ilerleyen sat\u0131rlar\u0131nda a\u00e7\u0131klanacak olan) \u00e7e\u015fitli saiklerle kurulan ve uzun y\u0131llar, devrimcilerin g\u00f6n\u00fcll\u00fc emekleri, okur ve yazarlar\u0131n az\u0131msanamayacak deste\u011fi ile ya\u015fat\u0131lan kitabevimize Haziran 2025\u2019te veda ettik. Her veda gibi bir miktar h\u00fcz\u00fcn bar\u0131nd\u0131ran bu s\u00fcreci Naz\u0131m\u2019dan al\u0131nt\u0131yla tariflersek: \u201cTarihsel, sosyal ve ekonomik \u015fartlar\u0131n zaruri neticesi bu, deme, bilirim! O dedi\u011fin nesnenin \u00f6n\u00fcnde kafamla e\u011filirim. Ama bu y\u00fcrek, o, bu dilden anlamaz pek…\u201d<\/p>\n\n\n\n

Y\u00fcre\u011fimiz ac\u0131sa da, edebiyat\u0131n \u015fefkatli kollar\u0131nda teselli aramaktansa diyalekti\u011fin \u00e7etrefilli yollar\u0131nda d\u00fc\u015fe kalka y\u00fcr\u00fcmeye devam ederek Khora\u2019m\u0131z\u0131n t\u0131pk\u0131 a\u00e7\u0131lmas\u0131 gibi kapanmas\u0131n\u0131n da devrimci bir sorumluluk oldu\u011funu kavrayabiliriz. \u00c7\u00fcnk\u00fc a\u00e7\u0131l\u0131\u015f ama\u00e7lar\u0131ndan uzakla\u015fan, K\u0131br\u0131sl\u0131 T\u00fcrklerin k\u00fclt\u00fcrel m\u00fccadelesine soldan bir katk\u0131 yapma misyonu zay\u0131flam\u0131\u015f, ticari kayg\u0131larla sosyal yap\u0131s\u0131 erozyona u\u011fram\u0131\u015f, piyasan\u0131n itkisiyle yozla\u015fmaya do\u011fru giden bir s\u00fcreci noktalamak, yenilgi de\u011fil, bilakis, yeniye do\u011fru daha sa\u011fl\u0131kl\u0131 ad\u0131mlar atmak i\u00e7in ka\u00e7\u0131n\u0131lmazd\u0131r.<\/p>\n\n\n\n

K\u0131br\u0131sl\u0131 T\u00fcrklerin varolu\u015f m\u00fccadelesinde fikirsel \u00fcretimin yeri<\/strong>
1974 sonras\u0131nda topra\u011fa ba\u011fl\u0131 \u00fcretimden kopar\u0131ld\u0131\u011f\u0131 gibi 80\u2019lerle birlikte Ankara h\u00fck\u00fcmetlerinin neoliberal dayatmalar\u0131yla hafif sanayisi de yok edilen K\u0131br\u0131sl\u0131 T\u00fcrk halk\u0131, k\u00fclt\u00fcrel anlamda da ciddi bir asimilasyon bask\u0131s\u0131 alt\u0131ndad\u0131r. Y\u0131llar \u00f6nce, \u201csiz \u00fcretmeyin, biz sizi besleriz\u201dle ba\u015flayan s\u00fcre\u00e7, \u201cbesleme\u201d hakaretine kadar varm\u0131\u015f, ekonomik ve siyasi ba\u011f\u0131ml\u0131l\u0131k, halk\u0131n \u00f6znele\u015fme istencinin \u00f6n\u00fcn\u00fc t\u0131kam\u0131\u015ft\u0131r. Kendi mahallesinde, okulunda, i\u015f yerinde, devlet kurumlar\u0131nda ve K\u0131br\u0131s sorununun \u00e7\u00f6z\u00fcm\u00fc \u00fczerinde hi\u00e7bir s\u00f6z hakk\u0131 bulunmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi, bir yandan halk\u0131 umutsuzlu\u011fa s\u00fcr\u00fcklerken, \u00f6te yandan her d\u00f6nemde kendi gelece\u011fine sahip \u00e7\u0131kmak isteyen, s\u00f6z-yetki-karar hakk\u0131 i\u00e7in direnen kesimler olmu\u015ftur. Yak\u0131n tarihin belli d\u00f6nemlerinde az\u0131msanamayacak kitleselliklere ula\u015fan bu kesimlerin ortak keseni, halk\u0131n onuruna sahip \u00e7\u0131kmalar\u0131 ve varolu\u015f m\u00fccadelesi vermeleridir. M\u00fccadelenin ta\u015f\u0131y\u0131c\u0131 kolonlar\u0131 ise klasik anlamdaki i\u015f\u00e7i s\u0131n\u0131f\u0131 de\u011fil, \u00f6\u011fretmen, kamu emek\u00e7isi, \u00f6\u011frenci, sanat\u00e7\u0131 ve ayd\u0131nlar, meslek birlikleri gibi \u201corta s\u0131n\u0131f\u201d (k\u00fc\u00e7\u00fck burjuva) kesimlerdir. E\u011fitim seviyesi y\u00fcksek bu kitlelerin k\u00fclt\u00fcrel etkile\u015fimle birbirini anlay\u0131p, ele\u015ftirip, geli\u015ftirmesi ve devrimci fikirlerle bulu\u015fmas\u0131, g\u00fcn\u00fcn sonunda K\u0131br\u0131sl\u0131 T\u00fcrk halk\u0131n\u0131n \u00e7\u0131kar\u0131nad\u0131r. Bu sebeple d\u00fc\u015f\u00fcnsel \u00fcretim, sanat, yaz\u0131n ve edebiyat, devrimcilerin i\u00e7inde bulunmas\u0131 gereken ve kar\u015f\u0131l\u0131kl\u0131 \u00f6\u011freten bir halk okuludur.<\/p>\n\n\n\n

Keza varolu\u015f m\u00fccadelesi, sadece itiraz ve isyanla de\u011fil \u00fcreterek de \u00f6r\u00fclmek zorundad\u0131r; \u00fcretmeyen bir toplum yok olmaya mahk\u00fbmdur. Toplumsal de\u011ferlerin \u00fcretimi sadece, elinde \u00fcretim ara\u00e7lar\u0131n\u0131n en \u00e2l\u00e2s\u0131 bulunan sermaye s\u0131n\u0131f\u0131na (ultra zenginlere) b\u0131rak\u0131lamaz. \u00c7\u00fcnk\u00fc her s\u0131n\u0131f, topluma kendi istedi\u011fi bi\u00e7imi vermek \u00fczere d\u00fc\u015f\u00fcn, sanat, edebiyat hatta tarih \u00fcretecektir. \u0130lerici, demokrat, devrimci kesimlerin de emekten yana fikirsel \u00fcr\u00fcnleri yaratma ve halkla bulu\u015fturma sorumlulu\u011fu vard\u0131r.<\/p>\n\n\n\n

Herkesin m\u00fcrekkep yalamaya imk\u00e2n bulamad\u0131\u011f\u0131, bilhassa yoksul emek\u00e7i kesimlerin genellikle kitap okuru ol(a)mad\u0131\u011f\u0131, hem patron taraf\u0131ndan hem de aile i\u00e7inde iki kez ezilen emek\u00e7i kad\u0131nlar\u0131n eline kitap almaya bile vakit bulamad\u0131\u011f\u0131, e\u011fitimli beyaz yakal\u0131lar\u0131n \u00f6zel sekt\u00f6rdeki rekabet\u00e7i \u00e7al\u0131\u015fma ko\u015fullar\u0131ndan dolay\u0131 sadece mesleki yay\u0131nlara ilgi g\u00f6sterdi\u011fi \u00e7a\u011f\u0131m\u0131zda bir kitabevi neyi de\u011fi\u015ftirebilir ki? Hele ki kitap okuma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc yakalam\u0131\u015f az\u0131nl\u0131\u011f\u0131n neyi okuyaca\u011f\u0131n\u0131 sinsice dayatan; toplumu silikle\u015ftirip bireyi y\u00fccelten ya da toplumsal gerilimi ki\u015fisel geli\u015fime indirgeyen \u201ckitap\u201dlar\u0131, akla ve bilime de\u011fil modern hurafelere itibar eden romanlar\u0131 bestseller yapan bir sistemde…<\/p>\n\n\n\n

Antik Yunan\u2019dan Orta \u00c7a\u011f\u2019a, R\u00f6nesans\u2019tan postmodern zamanlara kadar tarih bize g\u00f6stermektedir ki; felsefe, sanat, edebiyat, akademik \u00e7al\u0131\u015fmalar, bilimsel geli\u015fmeler, k\u0131sacas\u0131 fikirsel \u00fcretim, s\u0131n\u0131rl\u0131 bir topluluk taraf\u0131ndan icra edilebilir ve ula\u015f\u0131labilir olsa da o co\u011frafyan\u0131n ve \u00e7a\u011f\u0131n b\u00fct\u00fcnc\u00fcl d\u00fc\u015f\u00fcnce iklimini olu\u015fturur. Ve hayat\u0131nda hi\u00e7 kitap okumam\u0131\u015f bir ki\u015fi bile insan ve toplum alg\u0131s\u0131n\u0131 hatta politikaya bak\u0131\u015f\u0131n\u0131 bu atmosferde geli\u015ftirmeye, de\u011fi\u015ftirmeye ba\u015flar. \u0130klimin \u00e7orak m\u0131 bereketli mi olaca\u011f\u0131, hangi r\u00fczgar\u0131n di\u011ferine bask\u0131n \u00e7\u0131kaca\u011f\u0131 ise ideolojik hegemonya m\u00fccadelesinin konusudur. \u0130\u015fte Khora Kitabevi, K\u0131br\u0131s\u2019\u0131n kuzeyindeki iklim krizine 15 y\u0131l boyunca, en genel sol yelpaze ile serinlik etkisi yapm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Hayalden ger\u00e7e\u011fe<\/strong>
2000\u2019li y\u0131llar\u0131n ba\u015f\u0131nda K\u0131br\u0131s\u2019\u0131n kuzeyinde, kendi \u00f6zel \u00e7\u0131karlar\u0131n\u0131 savunurken asl\u0131nda t\u00fcm toplumun \u00e7\u0131karlar\u0131n\u0131 savunan, \u00f6rg\u00fctl\u00fc ve g\u00fc\u00e7l\u00fc bir i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n bulunmad\u0131\u011f\u0131 ko\u015fullarda, Marksistlerin g\u00f6revinin t\u00fcm halk kitlelerine y\u00f6nelik k\u00fclt\u00fcrel \u00e7al\u0131\u015fma y\u00fcr\u00fctmek oldu\u011fu tespitiyle, bir grup gen\u00e7, Baraka K\u00fclt\u00fcr Merkezi\u2019ni kurdu. Baraka, ayn\u0131 zamanda politik bir alan olarak g\u00f6rd\u00fc\u011f\u00fc k\u00fclt\u00fcrel m\u00fccadelesinde kitleselle\u015ferek 10 y\u0131l\u0131n\u0131 geride b\u0131rakt\u0131\u011f\u0131nda, \u00e7eperinde toplumun k\u00fc\u00e7\u00fck bir \u00f6rne\u011fini bar\u0131nd\u0131r\u0131yordu: E\u011fitimli ama i\u015fsiz gen\u00e7ler, \u00f6zel sekt\u00f6rde g\u00fcvencesiz \u00e7al\u0131\u015fan \u00fcyeler, \u00fclkesine faydas\u0131 dokunmas\u0131n\u0131 arzu eden ayd\u0131nlar, g\u00f6n\u00fcll\u00fc eme\u011fini devrimci ama\u00e7lara sunmak isteyenler, hayat\u0131n\u0131 belli bir dengeye oturtmu\u015f ve \u201chayalperest\u201d gen\u00e7lerle dayan\u0131\u015fmak isteyen ablalar\/abiler… T\u00fcm bunlar, k\u00fclt\u00fcrel kalk\u0131\u015fman\u0131n Baraka duvarlar\u0131 aras\u0131na s\u0131\u011fmayan sinerjisi ile birle\u015fince \u00f6nce hayal gibi duyulan ama k\u0131sa s\u00fcrede ger\u00e7e\u011fe d\u00f6n\u00fc\u015fen bir kitap cafe \u00e7\u0131kt\u0131 ortaya. Khora, devrimci gen\u00e7lere m\u00fctevaz\u0131 bir i\u015f imkan\u0131 sunmay\u0131 ama\u00e7layan, mekan\u0131nda sanat\u00e7\u0131 ve ayd\u0131nlarla halk\u0131n biraraya gelebilece\u011fi, yay\u0131neviyle K\u0131br\u0131sl\u0131 T\u00fcrk yaz\u0131n ve edebiyat d\u00fcnyas\u0131na yeni bir \u201csol\u201duk getirmeyi hedefleyen, okurlar\u0131na sundu\u011fu kitaplarla bilimsel, felsefi ve k\u00fclt\u00fcrel geli\u015fmeye katk\u0131 sunmay\u0131 \u00f6n plana alan bir proje olarak do\u011fdu.<\/p>\n\n\n\n

S\u0131n\u0131rl\u0131 imkanla da olsa gen\u00e7lere, ge\u00e7ici veya kal\u0131c\u0131 i\u015f imkan\u0131 sunma amac\u0131na, yar\u0131 zamanl\u0131 i\u015flerle \u00f6\u011frencileri destekleme hedefine ula\u015ft\u0131\u011f\u0131n\u0131, \u015feherin s\u0131n\u0131rlar\u0131n\u0131 a\u015f\u0131p Ma\u011fusa ve Omorfo\u2019ya kadar uzand\u0131\u011f\u0131n\u0131 memnuniyetle s\u00f6yleyebiliriz. S\u0131r\u00e7a k\u00f6\u015fk\u00fcnde suya sabuna bula\u015fmadan ya\u015fayanlar\u0131 ve devrimcilerin mekan\u0131na gelmeyi politik \u00e7izgisine yak\u0131\u015ft\u0131rmayanlar\u0131 hari\u00e7 tutarsak, sanat\u00e7\u0131 ve ayd\u0131nlar\u0131m\u0131z\u0131n okurlarla bulu\u015fup fikir teatisi yapt\u0131\u011f\u0131 ve kar\u015f\u0131l\u0131kl\u0131 birbirini besledi\u011fi bir alan sa\u011flam\u0131\u015ft\u0131r Khora. Zaman zaman d\u00fczenledi\u011fi etkinlikler ve s\u00f6yle\u015filerle, t\u0131pk\u0131 Platon\u2019un Timaos\u2019undaki gibi her t\u00fcrl\u00fc kar\u015f\u0131tl\u0131\u011f\u0131 bir araya getiren fakat kar\u0131\u015fmalar\u0131n\u0131 engelleyen bir had g\u00f6revi de g\u00f6rm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n

\u0130\u011fneyi de \u00e7uvald\u0131z\u0131 da kendimize<\/strong>
15 y\u0131lda, tarihsel romanlardan \u00e7ok dilli \u00e7ocuk kitaplar\u0131na, Kom\u00fcnist Manifesto\u2019dan K\u0131br\u0131s k\u00fclt\u00fcr\u00fcne kadar geni\u015f bir yelpazede 95 kitaba imza atan ve kitabevi kapansa da \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcrecek olan Khora Yay\u0131nevi, k\u00fclt\u00fcrel m\u00fccadeleye hizmet edecek ve tarihe not d\u00fc\u015fecek d\u00fczeyde, \u00e7ok nitelikli kitaplar basm\u0131\u015ft\u0131r. Bununla birlikte, pop\u00fcler k\u00fclt\u00fcre meyletti\u011fi, ki\u015fisel ili\u015fkilere i\u00e7erikten daha ziyade \u00f6nem verdi\u011fi ve ticari kayg\u0131lara yenik d\u00fc\u015ft\u00fc\u011f\u00fc eserleri de kitapla\u015ft\u0131rm\u0131\u015ft\u0131r. Bug\u00fcn bu \u00f6zele\u015ftiri notunu d\u00fc\u015fmemize, se\u00e7ici ve i\u015flevsel bir yay\u0131n kurulu mekanizmas\u0131n\u0131n kurulamamas\u0131 ve \u00fclkemizde her konuda eksikli\u011fi hissedilen ele\u015ftiri k\u00fclt\u00fcr\u00fcn\u00fcn yay\u0131nevinde kal\u0131c\u0131 bi\u00e7imde olu\u015fturulamamas\u0131 sebep olmaktad\u0131r.<\/p>\n\n\n\n

Khora, sadece bast\u0131\u011f\u0131 de\u011fil, okura sundu\u011fu kitaplar a\u00e7\u0131s\u0131ndan da devrimci bir kitabevi \u00e7izgisinde \u0131srarc\u0131 olamam\u0131\u015ft\u0131r. Neoliberal \u00e7a\u011f\u0131m\u0131zda yaln\u0131zla\u015ft\u0131r\u0131lan insan\u0131n zaafiyetini s\u00f6m\u00fcren ki\u015fisel geli\u015fim, d\u00fcnyay\u0131 tarihselli\u011finden ve toplumsall\u0131\u011f\u0131ndan ar\u0131nd\u0131r\u0131p bireyin i\u00e7 d\u00fcnyas\u0131 ve bitimsiz monologlar\u0131 ile aktaran postmodern edebiyat, akl\u0131, ba\u015fkald\u0131r\u0131y\u0131 ve umudu silmeye y\u00f6nelik, Netflix dizisi baya\u011f\u0131l\u0131\u011f\u0131nda bestseller kitaplar, toplumun bunlarla mesafelenmesini arzu eden devrimcilerin elleriyle \u00e7akt\u0131\u011f\u0131 raflara ne yaz\u0131k ki ayn\u0131 ellerle dizilmi\u015ftir.<\/p>\n\n\n\n

Elbette bir kitabevinde farkl\u0131 ideolojilerden her t\u00fcrl\u00fc kitab\u0131n bulunmas\u0131 ola\u011fand\u0131r. Ancak ticari saiklerle nelerin \u00f6n plana \u00e7\u0131kar\u0131ld\u0131\u011f\u0131, g\u00fcn\u00fcn sonunda politik pozisyona da sirayet etme riskini ta\u015f\u0131r. \u00d6nemli olan raflardaki kitap \u00e7e\u015fitlili\u011fi de\u011fil, hangi t\u00fcr kitaplar\u0131n okura makbul g\u00f6sterildi\u011fidir. Bilhassa pandemi sonras\u0131nda pek \u00e7ok esnaf gibi ekonomik kayg\u0131lar\u0131n artmas\u0131 ve dayan\u0131\u015fmayla y\u00fcr\u00fcyen bir kitabevi se\u00e7icili\u011finden, ayakta durmaya \u00e7al\u0131\u015fan ticari bir i\u015fletme mant\u0131\u011f\u0131na ge\u00e7ilmesi, d\u00fcnyada ve \u00fclkemizde solun g\u00fc\u00e7 kaybetti\u011fi bir d\u00f6nemin \u015fanss\u0131zl\u0131\u011f\u0131 ile de birle\u015fince bu elim sonucu do\u011furmu\u015ftur. Baraka K\u00fclt\u00fcr Merkezi ile fiziksel ve fikirsel ba\u011f\u0131n gittik\u00e7e zay\u0131flad\u0131\u011f\u0131 kitabevinde, kurulu\u015ftaki toplumsal kayg\u0131lar ve devrimci heyecan, yerini ticari kayg\u0131lara ve pop\u00fclist hezeyana b\u0131rakmak \u00fczereyken, durup bir de\u011ferlendirme ihtiyac\u0131 ile kapanma karar\u0131 al\u0131nm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

G\u00f6n\u00fcll\u00fc eme\u011fin ba\u015fard\u0131klar\u0131<\/strong>
\u0130\u011fneyi de \u00e7uvald\u0131z\u0131 da kendimize bat\u0131rmaktan \u00e7ekinmeyen bu sat\u0131rlar\u0131n ard\u0131ndan, t\u00fcm kitap g\u00f6n\u00fcll\u00fclerinin hakk\u0131n\u0131 da lay\u0131k\u0131yla teslim etmek gerekir. Khora kurulurken ama\u00e7lar\u0131 aras\u0131nda d\u00fc\u015f\u00fcn\u00fclmeyen fakat t\u00fcm ama\u00e7lar\u0131ndan daha ulvi sonu\u00e7lar do\u011furan bir g\u00f6n\u00fcll\u00fc emek s\u00fcreci ya\u015fanm\u0131\u015ft\u0131r. Her \u015feyin metala\u015f\u0131p parayla \u00f6l\u00e7\u00fcld\u00fc\u011f\u00fc, ki\u015fisel menfaatin de\u011ferler piramidinde en \u00fcst s\u0131ralara yerle\u015fti\u011fi, aksi y\u00f6ndeki davran\u0131\u015flar\u0131n enayilik olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc veya alt\u0131nda bir bit yeni\u011fi arand\u0131\u011f\u0131 \u00e7a\u011f\u0131m\u0131zda, devrimci sorumluluk ve dayan\u0131\u015fma bilinciyle hareket eden onlarca kitap g\u00f6n\u00fcll\u00fcs\u00fc, Khora\u2019ya kar\u015f\u0131l\u0131ks\u0131z emek vermi\u015ftir. Edit\u00f6rl\u00fckten grafik tasar\u0131ma, muhasebeden festivallerde sat\u0131\u015f yapmaya kadar pek \u00e7ok konuda yo\u011fun bir emek harcayan Khora g\u00f6n\u00fcll\u00fcleri, belki de kendileri dahi fark etmeden insani potansiyellerini geli\u015ftirmi\u015f, kapitalist ili\u015fkilerin asla veremeyece\u011fi bir manevi hazz\u0131 duyumsam\u0131\u015f, kolektivitenin bir par\u00e7as\u0131 olarak daha tam insan olma yolunda kendilerini ger\u00e7ekle\u015ftirmi\u015flerdir.<\/p>\n\n\n\n

K\u0131br\u0131sl\u0131 T\u00fcrk halk\u0131n\u0131n yeti\u015ftirdi\u011fi \u00e7ok de\u011ferli sanat\u00e7\u0131 ve ayd\u0131nlar ile kitap okurlar\u0131, Khora\u2019y\u0131 her daim maddi manevi olarak desteklemi\u015flerdir. Bu da toplumumuzdaki dayan\u0131\u015fma duygusunun ve \u00e7a\u011fda\u015fla\u015fma yolculu\u011funun halen dipdiri ve ayakta oldu\u011funun bir ni\u015fanesi olarak mutluluk vericidir. Kitap fiyatlar\u0131n\u0131n T\u00fcrkiye sat\u0131\u015f fiyat\u0131ndan daha pahal\u0131 olmas\u0131n\u0131n normal kabul edildi\u011fi ko\u015fullarda kitap\u00e7\u0131l\u0131k yapmaya ba\u015flayan Khora, okurun kendi \u00fclkesinde uygun fiyata kitap alabilmesi i\u00e7in T\u00fcrkiye\u2019deki liste fiyat\u0131na sat\u0131\u015fta \u0131srar etmi\u015f ve bu konuda piyasay\u0131 de\u011fi\u015fime zorlam\u0131\u015ft\u0131r. 15 y\u0131ll\u0131k ser\u00fcvenine, Ma\u011fusa ve Omorfo\u2019da dayan\u0131\u015fma a\u011flar\u0131 kurarak kitabevi a\u00e7may\u0131 s\u0131\u011fd\u0131ran Khora\u2019n\u0131n katk\u0131lar\u0131yla mevzuatta da baz\u0131 ilerlemeler ya\u015fanm\u0131\u015f, kitap al\u0131m-sat\u0131m\u0131nda KDV kald\u0131r\u0131lm\u0131\u015f, b\u00f6ylelikle kitaba daha ucuz eri\u015fim sa\u011flanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Bir yandan insanl\u0131\u011f\u0131n bilimde ve sanatta ilerlemesi i\u00e7in copyleft mant\u0131\u011f\u0131 desteklenirken, \u00f6te yandan d\u00fc\u015f\u00fcn ve sanat emek\u00e7ilerinin yeniden \u00fcretim yapabilmeleri ad\u0131na haklar\u0131n\u0131n korunmas\u0131 tart\u0131\u015fmaya a\u00e7\u0131lm\u0131\u015f ve korsan yay\u0131nc\u0131l\u0131kla m\u00fccadele edilmi\u015ftir. Kitap basmak isteyen yazarlardan \u00fccret al\u0131nmas\u0131, \u00fclkemizde normal kabul edilen yayg\u0131n bir uygulamayken, yay\u0131nevimiz, zaten toplumsal bir de\u011fer \u00fcretmi\u015f olan eser sahibinin para \u00f6demesini prensip olarak do\u011fru bulmam\u0131\u015f ve ekonomik \u015fartlar elverdi\u011fi \u00f6l\u00e7\u00fcde (bas\u0131lan kitaplar\u0131n \u00e7ok b\u00fcy\u00fck bir k\u0131sm\u0131nda) bu prensibi hayata ge\u00e7irmi\u015ftir. Bunun yan\u0131nda, yazarlarla resmi s\u00f6zle\u015fmeler yap\u0131l\u0131p telif bedeli kitapla \u00f6denerek, fikirsel \u00fcretimin hukuksal boyutta da kal\u0131c\u0131 k\u0131l\u0131nmas\u0131 y\u00f6n\u00fcnde ad\u0131mlar at\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

\u00c7ocuk kitaplar\u0131n\u0131n yay\u0131na haz\u0131rlanmas\u0131nda psikolog ve pedagog g\u00f6r\u00fc\u015f\u00fcne ba\u015fvuran Khora Yay\u0131nevi, \u201cdan\u0131\u015fman okur\u201d uygulamas\u0131yla, kitap bas\u0131lmadan \u00f6nce \u00e7ocuklar taraf\u0131ndan okunarak yazara g\u00f6r\u00fc\u015f belirtilmesini ilk kez devreye sokmu\u015ftur. B\u00f6ylelikle yazar, hitap edece\u011fi okur kitlesinden verimli d\u00f6n\u00fc\u015f alabilmekte ve \u00e7ocuklar da kendi alanlar\u0131nda yay\u0131mlanacak bir kitaba katk\u0131 sunarak \u00f6zne hissedebilmektedir. Yay\u0131n ilkeleri i\u00e7erisinde cinsiyet\u00e7i ifadelerden ka\u00e7\u0131n\u0131lmas\u0131, bar\u0131\u015f ve halklar\u0131n karde\u015fli\u011fi de bulunan Khora, iki dilli kitaplar veya \u00e7eviri eserler ile ada halklar\u0131 aras\u0131ndaki etkile\u015fimi ve k\u00fclt\u00fcrler aras\u0131 ili\u015fkileri pozitif y\u00f6nde etkilemi\u015ftir. \u015eovenist ve ayr\u0131mc\u0131 resmi tarih anlat\u0131s\u0131n\u0131n kar\u015f\u0131s\u0131na bilimsel analizlere ve k\u00fclt\u00fcrel olgulara dayanan eserlerle \u00e7\u0131km\u0131\u015f, bar\u0131\u015f dilinin in\u015fas\u0131na katk\u0131 sa\u011flam\u0131\u015ft\u0131r. D\u00fc\u015f\u00fcn\u00fclmeden kullan\u0131lan cinsiyet\u00e7i ifadeler konusunda yazarlar ile (sans\u00fcre varmayan) ikna edici tart\u0131\u015fmalar y\u00fcr\u00fct\u00fclm\u00fc\u015ft\u00fcr. Yay\u0131nevi sorumlular\u0131 taraf\u0131ndan \u00fczerine konu\u015fulup anla\u015f\u0131lmadan, do\u011fall\u0131\u011f\u0131nda ger\u00e7ekle\u015fen bir pozitif ayr\u0131mc\u0131l\u0131k ise kad\u0131n ve gen\u00e7 yazarlar\u0131n \u00f6zel olarak desteklenmesi ve yay\u0131n program\u0131nda \u00f6ne al\u0131nm\u0131\u015f olmas\u0131d\u0131r.<\/p>\n\n\n\n

Vedalar can\u0131n\u0131 s\u0131kmas\u0131n, yenide(n) bulu\u015fabilmek i\u00e7in bir ho\u015f\u00e7akal gereklidir<\/strong>
Yay\u0131nevi \u00e7al\u0131\u015fmalar\u0131na devam edecek olan ve halihaz\u0131rda 95 yay\u0131mlanm\u0131\u015f kitab\u0131 bulunan Khora Kitabevi, ticari kayg\u0131lardan ve piyasan\u0131n yozla\u015ft\u0131r\u0131c\u0131 etkisinden m\u00fcmk\u00fcn oldu\u011funca ar\u0131nd\u0131r\u0131l\u0131p, devrimci saiklerle yeniden hayata ge\u00e7meye gebe bir projedir. Platon\u2019un \u201cidealar d\u00fcnyas\u0131\u201d ile zamana ve mekana g\u00f6re de\u011fi\u015fken \u201colu\u015f d\u00fcnyas\u0131\u201dn\u0131n aras\u0131nda, dura\u011fan olandan dinamik olana, d\u00fczensizlikten d\u00fczene, kavranabilir olandan i\u00e7selle\u015ftirilene ge\u00e7i\u015fi m\u00fcmk\u00fcn k\u0131lan bir khora olmal\u0131d\u0131r. Herhangi bir \u015feyin var olabilmesi i\u00e7in bir mekana ihtiyac\u0131 vard\u0131r; ama ondan \u00f6nce somut durumun somut tahlili ile \u00fclkemizin ve devrimci kadrolar\u0131n 15 y\u0131l i\u00e7inde de\u011fi\u015fen ko\u015fullar\u0131 de\u011ferlendirilmeli, yenide(n) bulu\u015fana kadar k\u00fclt\u00fcrel m\u00fccadelenin sair alanlar\u0131nda ho\u015f\u00e7a ve dost\u00e7a kal\u0131nmal\u0131d\u0131r.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n","protected":false},"excerpt":{"rendered":"

Bug\u00fcn \u201c\u015feher\u201d olarak an\u0131lan Lefko\u015fa\u2019ya bir zamanlar \u201cKhora\u201d denirmi\u015f. Zira Antik Yunanca\u2019da \u201cyer\u201d, \u201cmekan\u201d anlamlar\u0131na geliyor ve merkezi yerler i\u00e7in de kullan\u0131l\u0131yormu\u015f, kapanan kitabevimizin ismi<\/p>\n","protected":false},"author":17,"featured_media":11624,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_newsletter_tier_id":0,"jetpack_publicize_message":"","jetpack_is_tweetstorm":false,"jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","enabled":false}}},"categories":[67,38,42,1],"tags":[],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/baraka.cc\/wp-content\/uploads\/2025\/10\/ARGASDI_SAYI_79_son_hal1-8.jpeg","jetpack_shortlink":"https:\/\/wp.me\/p4eHWX-31t","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/11623"}],"collection":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/users\/17"}],"replies":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=11623"}],"version-history":[{"count":2,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/11623\/revisions"}],"predecessor-version":[{"id":11626,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/11623\/revisions\/11626"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/media\/11624"}],"wp:attachment":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=11623"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=11623"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=11623"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}