Yay\u0131n salg\u0131nlar\u0131n tarih boyunca toplumsal hayat\u0131m\u0131zdaki yerine odaklanarak ba\u015flad\u0131. Terzio\u011flu, Eski Yunan\u2019dan 1990’lara kadar \u00e7e\u015fitli salg\u0131nlar\u0131n toplumsal-politik etkilerinin anlat\u0131ld\u0131\u011f\u0131 Epidemics and Ideas kitab\u0131na referans vererek salg\u0131n s\u00fcre\u00e7lerinde toplumsal olarak \u00fcretilen imge, metafor ve damgalamalar\u0131n bir ba\u015fka salg\u0131nlarda ortaya \u00e7\u0131kt\u0131\u011f\u0131na de\u011findi. Bug\u00fcn salg\u0131nla ba\u015f etmek ad\u0131na uygulad\u0131\u011f\u0131m\u0131z bir\u00e7ok prati\u011fin kolektif haf\u0131zam\u0131zda yer eden, ge\u00e7mi\u015ften getirdi\u011fimiz, tekrar eden pratikler oldu\u011funu aktaran Terzio\u011flu, bir yan\u0131yla hi\u00e7 de biricik olmayan bir deneyim ya\u015fad\u0131\u011f\u0131m\u0131z\u0131 hat\u0131rlatt\u0131.<\/p>\r\n
Fatih Artvinli de su\u00e7lula\u015ft\u0131rma konusuna de\u011finerek, 1893’te \u0130stanbul\u2019daki kolera salg\u0131n\u0131n\u0131n m\u00fcsebbibinin ak\u0131l hastalar\u0131 olarak g\u00f6sterilmesini \u00f6rnek verdi. Fatih Artvinli damgalaman\u0131n kayna\u011f\u0131n\u0131n salg\u0131nlar olmad\u0131\u011f\u0131na, halihaz\u0131rda var olan d\u00fc\u015fmanl\u0131klar\u0131n, su\u00e7lula\u015ft\u0131rmalar\u0131n salg\u0131nla beraber ortaya \u00e7\u0131kt\u0131\u011f\u0131na, yani salg\u0131n\u0131n buna zemin olu\u015fturdu\u011funa de\u011findi. Yay\u0131nda salg\u0131n\u0131n \u00f6nceden haz\u0131rlanan ama uygulamaya ge\u00e7irilemeyen planlar\u0131 h\u0131zla uygulamaya imk\u00e2n tan\u0131d\u0131\u011f\u0131n\u0131n alt\u0131 \u00e7izildi. Artvinli\u2019nin salg\u0131n\u0131n politika d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc etkisine dikkat \u00e7ekmesi, bug\u00fcn salg\u0131nla birlikte hayata ge\u00e7en uygulamalar\u0131n hangilerinin kal\u0131c\u0131 olaca\u011f\u0131 sorusunu akla getirdi.<\/p>\r\n
Yay\u0131nda salg\u0131n\u0131n toplumsal adalet ve s\u0131n\u0131fsal boyutuna da de\u011finildi. \u201cEvde kal\u201d \u00e7a\u011fr\u0131s\u0131na uyabilen insan say\u0131s\u0131n\u0131n \u00e7ok s\u0131n\u0131rl\u0131 oldu\u011fu vurguland\u0131 ve evde kalabilenler i\u00e7in \u00f6nem kazanan \u201cevde kal\u0131yoruz, peki hangi ko\u015fullara sahip, nas\u0131l bir evde kal\u0131yoruz?\u201d sorusu ortaya at\u0131ld\u0131. Evsizler, tutuklular, g\u00f6\u00e7menler, ya\u015fl\u0131lar, yoksullar ve m\u00fclteciler gibi toplumsal e\u015fitsizliklere maruz kalan gruplar\u0131n salg\u0131na kar\u015f\u0131 \u00f6nlem alma imk\u00e2nlar\u0131n\u0131n s\u0131n\u0131rl\u0131 oldu\u011fu belirtildi. Terzio\u011flu, Nicolas Rose\u2019ye at\u0131fta bulunarak \u201cbiyopolitikan\u0131n asl\u0131nda insanlar\u0131n beden, sa\u011fl\u0131k, hastal\u0131k, ya\u015fam, \u00f6l\u00fcm konular\u0131 \u00fczerinden olu\u015fan korku ve arzular\u0131n\u0131 y\u00f6netmek\u201d oldu\u011funu s\u00f6yledi ve ekledi \u201cHepimiz hastal\u0131ktan, \u00f6l\u00fcmden korkuyoruz. Peki devlet herkesin hastal\u0131k konusundaki \u00f6l\u00fcm korkusunu ve arzular\u0131n\u0131 e\u015fit derecede \u00f6nemsiyor mu?\u201d<\/p>\r\n
Yay\u0131nda sa\u011fl\u0131k politikalar\u0131 da oda\u011fa al\u0131nd\u0131. Neoliberal politikalarla beraber sa\u011fl\u0131k hakk\u0131n\u0131n temel insan hakk\u0131 olmaktan \u00e7\u0131karak bireysel sorumluluklara indirgendi\u011finin alt\u0131 \u00e7izildi. Terzio\u011flu, Adnan Ad\u0131var\u2019\u0131n \u00f6ne s\u00fcrd\u00fc\u011f\u00fc, t\u0131p doktorlar\u0131n\u0131n t\u0131bbi bilginin yan\u0131s\u0131ra, toplumun i\u00e7inde bulundu\u011fu toplumsal-k\u00fclt\u00fcrel dinamiklerle sa\u011fl\u0131k politikalar\u0131na da hakim olmas\u0131 ve bu do\u011frultuda devletle i\u015fbirli\u011fi i\u00e7inde \u00e7al\u0131\u015fabilmesi gerekti\u011fi \u00fczerine s\u00f6ylemlerine ve benzer s\u00f6ylemleri i\u00e7eren Omer Dewachi\u2019nin Ungovernable Life kitab\u0131na at\u0131fta bulundu. T\u0131p\u0131n, her insan\u0131 ilgilendiren ya\u015famsal bir pratik olmas\u0131 y\u00f6n\u00fcne dikkat \u00e7eken Artvinli, Virchow\u2019a referans vererek \u201ct\u0131p\u0131n bir sosyal bilim ve \u00e7ok geni\u015f \u00f6l\u00e7ekte uygulanan bir politika\u201d oldu\u011funu vurgulad\u0131.<\/p>\r\n
Sa\u011fl\u0131k politikalar\u0131n\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcnden bahsedilirken koruyucu ve \u00f6nleyici sa\u011fl\u0131k hizmetlerinin \u00f6nemine dikkat \u00e7ekildi ve 1980’li y\u0131llarla beraber tedavi edici sa\u011fl\u0131k hizmetine ge\u00e7i\u015fin toplum-devlet ve toplum-sa\u011fl\u0131k kurumlar\u0131 aras\u0131ndaki g\u00fcvensizli\u011fe sebep oldu\u011fu belirtildi. \u00d6zel arac\u0131 olmayanlar\u0131n eri\u015fmekte g\u00fc\u00e7l\u00fck ya\u015fad\u0131\u011f\u0131 \u015fehir d\u0131\u015f\u0131ndaki devasa \u015fehir hastaneleri yerine \u015fehir i\u00e7ine yay\u0131lan, daha esnek ve hastane merkezli olmayan bir model \u00fczerine d\u00fc\u015f\u00fcnme gereklili\u011fi ifade edildi. Yay\u0131nda son olarak sa\u011fl\u0131k emek\u00e7ilerinin \u00e7al\u0131\u015fma ko\u015fullar\u0131na ve salg\u0131n s\u00fcrecinde ya\u015fad\u0131klar\u0131 zorluklara de\u011finildi.<\/p>\r\n
Yay\u0131n\u0131n tamam\u0131n\u0131 a\u015fa\u011f\u0131daki videodan izleyebilirsiniz.<\/p>\r\n