Ali Ekecik’in Göçüyor Kalbim Adlı Kitabındaki Şiirlere Yönelik Bir Söylem Çözümleme Denemesi

Bu çalışmada, şiirleri ile önce birtakım yerel ve ulusal dergilerde görünen, ardından yayımladığıiki şiir kitabıile bu türdeki iddiasınıdevam ettiren Ali Ekecik’in Göçüyor Kalbimadlıikinci şiir kitabından alınmışörnekler üzerinden şiirsel söylemine dair bir söylem analizi denemesi yapılmaktadır. Çalışmada önce dilin sosyal bağlamıçerçevesinde söylem ve söylem analizi yöntemi açıklanmaya çalışılmakta; ardından tarihsel ve sosyolojik bağlantılarıile onun şiiri betimlenmektedir. Takiben, örnekler ışığında, onun şiirinin söylemsel yapısının toplumsal ve düşünsel art alanla ilişkisi ele alınmaktadır. Nihayet Ekecik’in şiirinin hem tasavvufla hem de zamanının sosyo-politik iklimi ile zengin bağlantılara sahip olduğu sonucuna varılmaktadır.

This paper tries to examine the mystic discourse of Ali Ekecik’s poetry in his book of Göçüyor Kalbim. Ali Ekecik has first appeared with his poems both on local and national reviews. This book of him were thriving enough to prove his ambitions and achievements in his field as successful. Firstly in this work, the relationship between the society and the linguistics will be addressed. Afterwards, Ali Ekecik’s poetry will be linked with historical and sociological norms. The world view of a certain class of people will be analysed with the help of the linguistic approach. It’s believed that the structure and power relations of a society is shaped in line with the discourse of that society. When Ekecik’s poetry is examined, it will be concluded that; both the mystic discourse and the discoursive climate in his poems have something to do with; 1 the the structure of the society when the poetry is written, 2 fictional background and 3 the power relations of a society at that time. In this paper, the findings are derived from a poetry book of Ali Ekecik. The displacements used by the poet as opposed to the standard codes of the language, the metaphors used in order to point out the objects and the actions, slogans, the jargon, poetic images, irony, emotional approaches like sentimentalism, the cultural and folkloric relationship between the reader and the poet are the notions that are examined from a discourse analitic perspective. Ali Ekecik was born in 1959 in Aksaray. He studied in Aksaray till he was fifth grade. From grade 6 to 11, he continued his studies in Mersin. He completed his higher education degree in 1983 in Izmir. He got his doctor of medicine degree in 1993 in Sivas. He lives and still works as an internist in Kayseri at the moment. He was a high-school student when he was first introduced with poetry. Firstly he appeared with his poetry in the magazines of İkindi Yazıları, Dergâh, Yedi İklim, Kayıtlar, Nar and Çerağ. His books of Filiz Süren İlahiler 1996 and Göçüyor Kalbim 1999 came after his published articles in the magazines. Language itself is primarily a word. The birth of a language comes through the invention of writing and the prestigious variant of cultural and political aspects of that specific region that the language originates. That’s how the rules and the standards of a language is formed. Hence, linguistics always focus on the standards within languages. However, due to the influence of cognitive psychology and anthropology, linguistic messages can’t be just based on the standards of that language. In this sense, starting from 1970s, the analysis of linguistics gained a new perspective not only from structural point of view but also from social figures that the language exists in. The researches that focus on the standards and codes of a language omit the fact how language among certain group of people and certain professions is used. That’s why, unlike the missing elements in a standards-focused analysis of a language, discourse analysis examines the influences of variables like education, geography, income levels, ethnicities, cultures, castes and religion on a language. On the other hand, discourse analysis has different approaches and classification methods to apply. To Hudson; the varieties of a language on individual, national and local levels are classified as dialects, sociolects and idiolects whereas Chomsky divides the language into two as internal language and external language. The internal language is referred to address the order of words and the meaning of words on an abstract level. The external language is used to share the behavioural commonalities in the relations of a society on a social level. Süer Eker 2007: 2 defines the “modes of a language” with enlarging circles. Eker outlines the very first, narrow circle as the basic language to point out the daily informal language used within friend groups and families. The second middle circle is named as mid language to address the formal language used by educated people. The last and the largest circle is determined as the elite language to name the ceremonial language used by senior people. To mysticism, putting “yourself” forward is perceived as an act of immaturity. An individual expresses himself within the boundaries of systematic structure that he exists. The identity of a group dominates the meaning of all individualistic notions within that community. The word ‘I’ began to sound like something negative. However, at the end of 19th Century, the rise of individualism on all art forms, social and cultural norms influenced the people who were into mystics. There arised the social identity conflict due to the struggle between one’s consciousness and his efforts to be able to exist in the group. On one side lies the dilemma of expressing “yourself” with modern art forms whereas on the other hand, the wish to become one with the divine and greater soul and freeing yourself from your ego leads a clash of identities within yourself. Not only Ekecik has this type of dominant contrast but also all the other writers of his era have the same problem. The contrast stems from the tools of self-focussed modern arts and the expressions of mystic acumen. The artist first needs to give up the notion of “self” if he wants to evaluate mystic discourse which originates from Islam. Ekecik’s poems are good examples to track this process of getting rid of yourself in the arts. The act of language in a mystic discourse, which can be seen as the collection of unique expessions of a social group, is used to define the notions and specific conditions in life. In line with the affects of cultural and folkloric norms on the language, the art of communication proves that the members who uses those expressions, are immediately recognised as part of that group. Ekecik puts the emphasis on religious values in all his poems. In a way, that’s how Ekecik tries to benefit from the act of a language used by people who are into mystic discourse. Ekecik can be perceived as an individualistic poet who feeds his works with Islamic mysticism and harmonize them with the modern notions. Ekecik uses mysticism in his poems as a cultural figure. Since Ekecik places the religion-Islam at the core of his life, his poems are highly influenced by mystic discourse, which has an old history just like Islam and has its own way of expressing the world around itself. This mystic discourse gave depth to the poems of Ekecik. With the words and meanings of the mystic discourse, Ekecik’s perception widens in accordance to the geographical and cultural span of mysticism. On the other hand, the language used by the people who are into mystic discourse are higly linked with their environment, their rituals and ambitions. However, Ekecik’s poems lack this type of mysticism. With Ekecik’s own individualistic sensibility, he prefers to communicate his intenseness as long as he feels attached to it. This can be interpreted as the one’s quest for looking for his own roots and the one’s self expression through nation-wide accepted values and norms. Poets, as being the intellectuals of a society, try to form a synthesis between the history and the culture of that society. By doing so, they are believed to accomplish their primary mission of their being intellectuals as well as serving to their historical ties and beliefs as part of their responsibility towards their society