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\u00d6mer Aytek Kurmel Tarihin, Memluk ad\u0131yla and\u0131\u011f\u0131 M\u0131s\u0131r \u00c7erkesleri, Kafkasya d\u0131\u015f\u0131nda ya\u015famalar\u0131 nedeni ile diaspora toplumu kabul edilmekle birlikte, s\u00fcrg\u00fcn yoluyla ve di\u011fer \u00fclkelere da\u011f\u0131lm\u0131\u015f karde\u015fleriyle ayn\u0131 d\u00f6nemde gelmedikleri i\u00e7in de klasik diaspora tan\u0131m\u0131na girmiyorlar. Belki de bu nedenden dolay\u0131 varl\u0131klar\u0131 bilinmesine kar\u015f\u0131n \u00e7ok tan\u0131nm\u0131yorlar. Oysa onlar bizim karde\u015flerimiz ve pek \u00e7ok insan\u0131m\u0131z\u0131n M\u0131s\u0131r’da akrabas\u0131 var. \u00dcstelik \u00c7erkes Memluklar 1382-1517 aras\u0131nda M\u0131s\u0131r siyasetine ve toplumsal ya\u015fam\u0131na y\u00f6netici unsur olarak imzalar\u0131n\u0131 att\u0131lar. Bu miras\u0131 sahiplenmeli, en az\u0131ndan tan\u0131mal\u0131y\u0131z. Bu yaz\u0131m\u0131zda Memluklar\u0131n M\u0131s\u0131r’a ge\u00e7i\u015flerinin sebeplerini, bu \u00fclkedeki siyasi, k\u00fclt\u00fcrel dinamiklerini ve ula\u015ft\u0131klar\u0131 a\u015f\u0131r\u0131 asimilasyon derecesinin kaynaklar\u0131n\u0131 ve M\u0131s\u0131r deneyiminden \u00e7\u0131kar\u0131lmas\u0131 gereken dersleri analiz edece\u011fiz.<\/span>\u00a0<\/span><\/p>\n Uzun Memluk tarihinin ilk evresini olu\u015fturan T\u00fcrk Memluklara deniz k\u0131y\u0131s\u0131nda ya\u015famalar\u0131 nedeniyle “bahri”, ikinci evresine damgas\u0131n\u0131 vurmu\u015f \u00c7erkes Memluklara ise Kahire kalesinde egemenlik s\u00fcrmeleri nedeniyle “burci” denilmi\u015ftir.<\/span>\u00a0<\/span><\/p>\n \u00c7erkeslerin M\u0131s\u0131r’a geli\u015fleri Selahattin Eyy\u00fcbi’nin y\u00f6netimi d\u00f6neminde ba\u015flam\u0131\u015ft\u0131r. Timur’un zaferi sonunda Alt\u0131n Ordu Devleti\u2019nin y\u0131k\u0131lmas\u0131 ve K\u0131p\u00e7ak topraklar\u0131nda n\u00fcfusun azalmas\u0131 sonucunda 14.y\u00fczy\u0131l ortalar\u0131ndan ba\u015flayarak T\u00fcrk Memluklar\u0131n insan dev\u015firme kaynaklar\u0131 kurumaya ba\u015flam\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla Memluk ordusunda say\u0131sal denge K\u0131p\u00e7aklardan \u00c7erkeslere kaym\u0131\u015f ve \u00c7erkesler daha T\u00fcrk Memluklar zaman\u0131nda M\u0131s\u0131r’a girmeye ba\u015flam\u0131\u015flard\u0131r. Ordudaki say\u0131lar\u0131 zaman i\u00e7inde artan \u00c7erkes unsurlar 1382 y\u0131l\u0131nda Sultan Berkok’un \u00f6nderli\u011finde eski y\u00f6netimi devirerek \u00c7erkes Memluk d\u00f6nemini ba\u015flatm\u0131\u015flard\u0131r. \u00c7erkes Memluklar\u0131n 1517 Mercidab\u0131k Sava\u015f\u0131’nda Yavuz Selim’e yenilmeleriyle M\u0131s\u0131r Memluk Devleti\u2019de ortadan kalkm\u0131\u015ft\u0131r.<\/span>\u00a0<\/span><\/p>\n \u00c7erkes Memluklar bir bu\u00e7uk y\u00fczy\u0131la yak\u0131n y\u00f6netimlerinde M\u0131s\u0131r’a siyasal, ekonomik, askeri, k\u00fclt\u00fcrel, bilimsel alanlarda alt\u0131n devrini ya\u015fatm\u0131\u015flard\u0131r. \u00d6zellikle bay\u0131nd\u0131rl\u0131k alan\u0131nda \u00e7ok a\u015fama yap\u0131lm\u0131\u015f, ba\u015fta Kay\u0131tbey Cami olmak \u00fczere \u00c7erkes Memluk mimarisi M\u0131s\u0131r k\u00fclt\u00fcr miras\u0131 i\u00e7inde \u00e7ok ayr\u0131 bir yere sahip olmu\u015ftur.<\/span>\u00a0<\/span><\/p>\n M\u0131s\u0131r \u00c7erkeslerinin tarihinde olumsuz d\u00f6n\u00fcm noktalar\u0131 konumunda \u00fc\u00e7 kilometre ta\u015f\u0131, vard\u0131r. Bunlardan birincisi, Osmanl\u0131 kuvvetlerine kar\u015f\u0131 verilen ve yenilgiyle sonu\u00e7lanan 1517 Mercidab\u0131k Sava\u015f\u0131\u2019d\u0131r. \u0130srailli Prof. David Ayalon “\u00c7erkes Memluklarda Ate\u015f G\u00fcn\u00fc” adl\u0131 kitab\u0131nda \u00c7erkes kay\u0131plar\u0131n\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funun k\u0131l\u0131\u00e7 yaralar\u0131yla de\u011fil, top ate\u015fi alt\u0131nda meydana geldi\u011fine dikkat \u00e7eker. Yenilgi sonras\u0131nda Memluk devleti resmen sona erse de \u00c7erkes y\u00f6netimi fiilen s\u00fcrer. \u00dclke yirmi d\u00f6rt vilayete ayr\u0131larak her birisi bir \u00c7erkes beyinin emrine verilir.<\/span>\u00a0<\/span><\/p>\n \u0130kinci d\u00f6n\u00fcm noktas\u0131 1799 sava\u015f\u0131d\u0131r. \u0130ngiltere’yi i\u015fgal etmekten vazge\u00e7en Frans\u0131z diktat\u00f6r Napolyon Bonapart, Yedi Y\u0131l Sava\u015flar\u0131’nda\u00adki kay\u0131plar\u0131 telafi etmek i\u00e7in M\u0131s\u0131r’\u0131 ele ge\u00e7irmeye karar verir. Ama\u00e7 Malta ve M\u0131s\u0131r’\u0131 alarak do\u011fuda \u0130ngiliz g\u00fcc\u00fcn\u00fc sarsmak, S\u00fcvey\u015f’den kanal a\u00e7mak, M\u0131s\u0131r halk\u0131n\u0131n g\u00fcvenini kazanmak ve Osmanl\u0131 ile iyi ili\u015fkiler kurmakt\u0131r. 19 May\u0131s’ta Toulon liman\u0131ndan 55.000 asker ve biyolog, doktor, sosyolog, arkeolog, m\u00fchendis ordusu ta\u015f\u0131yarak ayr\u0131lan 400 gemilik Frans\u0131z filosu Malta’y\u0131 ele ge\u00e7irdikten sonra, 1 Temmuz’da \u0130skenderiye’ye ula\u015f\u0131r. Bonapart M\u0131s\u0131r\u2019a geli\u015fini \u015f\u00f6yle ilan eder: “Allah’\u0131n hizmetkar\u0131, Peygamberin arkada\u015f\u0131 s\u0131fat\u0131yla M\u0131s\u0131r halk\u0131n\u0131 bu cennet b\u00f6lgeyi titreten Kafkasyal\u0131 zalimlerden kurtarmaya geldim. “3 Temmuz’da Kahire \u00fczerine y\u00fcr\u00fcy\u00fc\u015f\u00fc ba\u015flatan Napolyon, 21 Temmuz’da \u00c7erkes kuvvetleriyle kar\u015f\u0131 kar\u015f\u0131ya gelir. Frans\u0131z ilerleyi\u015fini durdurmak isteyen \u00c7erkesler piramitlere yak\u0131n Embaba b\u00f6lgesinde s\u00fcvari sald\u0131r\u0131s\u0131na ge\u00e7erler. Ama “Piramitler Sava\u015f\u0131”da Memluklar\u0131n yenilgisiyle biter. Frans\u0131z top\u00e7usu, sald\u0131ran \u00c7erkes s\u00fcvarilerini daha yakla\u015famadan parampar\u00e7a etmi\u015ftir. 1571’den beri de\u011fi\u015fen bir \u015fey yoktur. \u00c7\u00fcnk\u00fc Memluklar ate\u015f g\u00fcc\u00fc kullanmamakta \u0131srar etmektedir. Onlara g\u00f6re k\u0131l\u0131\u00e7 ile a\u00e7\u0131lmayan yara de\u011ferli de\u011fildir. \u0130lgin\u00e7 olan, Arap \u00fclkesi M\u0131s\u0131r’\u0131 d\u0131\u015f sald\u0131r\u0131lara kar\u015f\u0131 \u00c7erkes kuvvetleri korumu\u015f, Memluklar y\u00f6netici s\u0131n\u0131f olmalar\u0131na kar\u015f\u0131n yerli halk\u0131 i\u015fgalcilerin kar\u015f\u0131s\u0131na \u00e7\u0131karmam\u0131\u015flard\u0131r. Bu da \u00c7erkeslerin say\u0131s\u0131n\u0131, dolay\u0131s\u0131yla siyasi g\u00fcc\u00fcn\u00fc zay\u0131flatm\u0131\u015ft\u0131r.<\/span>\u00a0<\/span><\/p>\n \u00dc\u00e7\u00fcnc\u00fc kilometre ta\u015f\u0131 1871 katliam\u0131d\u0131r. Kahire’de iktidar\u0131 ele ge\u00e7iren Kavalal\u0131 Mehmet Ali Pa\u015fa vilayetleri y\u00f6neten yirmi d\u00f6rt \u00c7erkes beyinin etkinli\u011finden rahats\u0131zd\u0131r. O\u011flu Tosun Bey’i Vahabiler kar\u015f\u0131 Hicaz’a g\u00f6ndermesi onuruna verece\u011fi bir \u015f\u00f6leni bahane ederek \u00c7erkes ileri gelenlerine bar\u0131\u015f \u00e7a\u011fr\u0131s\u0131nda bulunur. Davete kabul eden \u00c7erkes beyleri be\u015f y\u00fcz ki\u015filik bir grup halinde 1 Mart 1871’de Kahire kalesine giderler. Yemekten sonra kaleyi terk etmek \u00fczere dar bir ge\u00e7itte at \u00fczerinde ilerler\u00adken, bur\u00e7lar\u0131n \u00fczerinde \u00f6nceden sinmi\u015f askerler taraf\u0131ndan ate\u015f a\u00e7\u0131l\u0131r. Ge\u00e7idin iki ucundaki demir kap\u0131lar\u0131n kapanmas\u0131yla savunma ve ka\u00e7ma \u015fans\u0131n\u0131 bulamayan \u00c7erkesler t\u00fcm\u00fcyle katledilir. Tek istisna, at\u0131yla kalenin bur\u00e7lar\u0131ndan atlay\u0131p k\u0131r\u0131k bir ayakla kurtuldu\u011fu rivayet edilen \u015eahin Bey (baz\u0131 kaynaklara g\u00f6re Hasan Bey)dir. Nitekim g\u00fcn\u00fcm\u00fczde Kahire kalesini gezen turistlere bur\u00e7lar \u00fczerindeki nal izi “U\u00e7an Memluk” ad\u0131yla tan\u0131t\u0131l\u0131r. Katliam kalenin d\u0131\u015f\u0131na ta\u015f\u0131r\u0131larak Kahire ve \u0130skenderiye’de devam eder. Katliamdan kurtulmay\u0131 ba\u015faran birka\u00e7 y\u00fcz \u00c7erkes, Sudan y\u00f6n\u00fcne ka\u00e7arlar. Be\u015f katarakt\u0131 (kum tepesi) a\u015ft\u0131ktan sonra dururlar ve burada surlarla \u00e7evrili bir kent in\u015fa ederek El-Urdi (kamp) ad\u0131 verirler. Bu \u015fehir daha sonra Yukar\u0131 Nubia b\u00f6lgesinin siyasal merkezi haline gelecek ve bug\u00fcnk\u00fc Yeni Dongola kenti olacakt\u0131r. <\/span>\u00a0<\/span><\/p>\n Alan Moorehead “Mavi Nil” adl\u0131 yap\u0131t\u0131nda \u015funlar\u0131 yazar: “Dongola’ya bir g\u00fcn cesur, kad\u0131nlar\u0131na sayg\u0131l\u0131, Kur’an okumaya d\u00fc\u015fk\u00fcn bir kafile geldi. A\u00e7\u0131k renk ciltleriyle yerli halktan hemen ayr\u0131l\u0131yorlard\u0131. Ama kimse ne nereden geldiklerini, ne de sonlar\u0131n\u0131 \u00f6\u011frenemedi.” Bu “me\u00e7hul” kafile ku\u015fkusuz katliamdan ka\u00e7abilen \u00c7erkesler idi. Ama Kavalal\u0131 ka\u00e7aklar\u0131 unutmam\u0131\u015ft\u0131. En k\u00fc\u00e7\u00fck o\u011flu \u0130smail beyi hem alt\u0131n yataklar\u0131na sahip \u00fclkeyi ele ge\u00e7irmesi hem de ka\u00e7an \u00c7erkesleri yakalamas\u0131 i\u00e7in 1820’de Sudan’a g\u00f6nderir. Dongola’ya gelen \u0130smail bey direnen \u00c7erkeslerin bir k\u0131sm\u0131n\u0131 \u00f6ld\u00fcr\u00fcr, kalanlar\u0131 da M\u0131s\u0131r’a geri g\u00f6t\u00fcr\u00fcr. Yakalanmamay\u0131 ba\u015faran k\u00fc\u00e7\u00fck bir grup ise Dongola’da kalarak yerli halkla kar\u0131\u015f\u0131r. G\u00fcn\u00fcm\u00fczde Dongola halk\u0131n\u0131n di\u011fer Sudanl\u0131lara g\u00f6re daha a\u00e7\u0131k tenli oldu\u011fu s\u00f6ylenir.<\/span>\u00a0<\/span><\/p>\n Tam bir d\u00f6n\u00fcm noktas\u0131 olmasa da 1881 y\u0131l\u0131 da (\u00c7erkesler ad\u0131na ka\u00e7\u0131r\u0131lm\u0131\u015f bir f\u0131rsata tan\u0131kl\u0131k etmesi a\u00e7\u0131s\u0131ndan) \u00f6nemlidir. Katliam\u0131n ard\u0131ndan \u00c7erkesler, T\u00fcrk unsurlarla kayna\u015fmak ve iktidar\u0131 onlarla payla\u015fmak bedeliyle de olsa, M\u0131s\u0131r eliti i\u00e7indeki konumlar\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015flerdir. \u0130ngiliz Albay Stevens’in 1820’deki reoganizasyonunun ard\u0131ndan \u00f6zellikle ordu\u00adnun \u00fcst kademelerinde \u00c7erkes egemenli\u011fi \u00e7ok yo\u011fundur ve general r\u00fctbelerine yaln\u0131z \u00c7erkes subaylar terfi ettirilmi\u015ftir. Kendi \u00fclkelerinde albay r\u00fctbesinin \u00f6tesine ge\u00e7ememenin verdi\u011fi \u00f6fkenin seferber etti\u011fi Arap subaylar Albay Arabi liderli\u011finde Hidiv’e, \u00c7erkes k\u00f6kenli Sava\u015f Bakan\u0131 Osman R\u0131fk\u0131 Pa\u015fa’y\u0131 azletmesi i\u00e7in bir \u00fcltimatom verirler. Bunu duyan Osman R\u0131fk\u0131 Pa\u015fa ve \u00c7erkes generaller Nil Kasr\u0131’nda Prenses Cemile’nin d\u00fc\u011f\u00fcn t\u00f6renine davet edilen Arabi ve iki M\u0131s\u0131rl\u0131 subay\u0131 \u00fcltimatomu imzalad\u0131klar\u0131 i\u00e7in tutuklarlar. Ancak Arap k\u00f6kenli Albay Ali Fehmi (e\u015finin \u00c7erkes olmas\u0131 nedeniyle saraydaki geli\u015fmelerden haberdard\u0131r.) ve askerlerinin m\u00fcdahalesi ile Arabi ve arkada\u015flar\u0131 kurtar\u0131l\u0131r. Sonu\u00e7 olarak Osman R\u0131fk\u0131 Pa\u015fa Hidiv taraf\u0131ndan sava\u015f bakanl\u0131\u011f\u0131 g\u00f6revinden azledilmi\u015f, yerine Arapla\u015fm\u0131\u015f bir \u00c7erkes soylusu Mahmut Sami Pa\u015fa el-Barudi atanm\u0131\u015ft\u0131r. Bunun \u00fczerine aralar\u0131nda Osman R\u0131fk\u0131 Pa\u015fa, Rat\u0131p Pa\u015fa, Yusuf Bey Necati, Mahmut Bey Fuat, Mahmut Efendi Talat Beyba\u015f\u0131’n\u0131n bulundu\u011fu \u00c7erkes subaylar kar\u015f\u0131 darbe haz\u0131rl\u0131\u011f\u0131 yaparlar. Ancak haz\u0131rl\u0131k haberi Ra\u015fit Enver isimli bir \u00c7erkes y\u00fczba\u015f\u0131 taraf\u0131ndan s\u0131zd\u0131r\u0131l\u0131r. Kendisini Sudan’a atayan Osman R\u0131fk\u0131 Pa\u015fa\u2019ya k\u0131zg\u0131nd\u0131r. \u00c7erkes subaylar hemen tutuklan\u0131r ve da\u011f\u0131t\u0131l\u0131r. bu olaydan sonra \u00c7erkesler toplum halinde ellerinde tuttuklar\u0131 g\u00fcc\u00fcn son k\u0131r\u0131nt\u0131s\u0131n\u0131 da yitirirler ve bir daha hamle yapamayacak duruma gelirler.<\/span><\/p>\n 1930’larda Kahire’de \u00c7erkes Karde\u015flik Derne\u011fi’nin varl\u0131\u011f\u0131 bilinmektedir. Ama 1952 H\u00fcr Subaylar darbesinin \u00c7erkeslere son darbeyi vurdu\u011fu a\u00e7\u0131kt\u0131r. Darbecilerin uygulamalar\u0131n\u0131n omurgas\u0131n\u0131 olu\u015fturan devletle\u015ftirme ve Arapla\u015ft\u0131rma politikalar\u0131n\u0131n ikisi de \u00c7erkeslere b\u00fcy\u00fck zarar vermi\u015ftir. Topraklar\u0131n devletle\u015ftirilmesi, arazi kayb\u0131n\u0131 ticari giri\u015fimlerle telafi edemeyen \u00c7erkesleri ekonomik olarak \u00e7\u00f6kertmi\u015ftir. Arap olmayan unsurlara d\u00fc\u015fmanl\u0131\u011fa ve Arapla\u015ft\u0131rmaya dayal\u0131 Arap milliyet\u00e7ili\u011fi de say\u0131ca az ve etno-k\u00fclt\u00fcrel kimli\u011fini geli\u015ftirememi\u015f \u00c7erkeslerin asimilasyonunu h\u0131zland\u0131rm\u0131\u015ft\u0131r.<\/span>\u00a0<\/span><\/p>\n M\u0131s\u0131r \u00c7erkesleri T\u00fcrkiye, \u00dcrd\u00fcn, Suriye, \u0130srail ve Kosova\u2019daki karde\u015flerinden ne y\u00f6nden farkl\u0131d\u0131r ve neden daha kolay asimile olmu\u015flard\u0131r? Di\u011fer diaspora \u00fclkeleri ile farkl\u0131l\u0131klar bu \u015fiddetli asimilasyon s\u00fcrecinde etkili olmu\u015f mudur?\u00a0 Ku\u015fkusuz evet. \u00c7erkesler M\u0131s\u0131r’a paral\u0131 askerlik yapmak i\u00e7in, k\u00fc\u00e7\u00fck gruplar halinde, akrabalar\u0131n\u0131n daveti ile ve geni\u015f bir zaman dilimi s\u00fcresince g\u00f6\u00e7 etmi\u015flerdir. Yani \u00c7erkesler M\u0131s\u0131r’a kitlesel olarak ve s\u00fcrg\u00fcn yoluyla gelmemi\u015flerdir. Bu onlar\u0131 iki y\u00f6nde etkilemi\u015ftir. Birincisi, kendileri ve ba\u015fkalar\u0131 taraf\u0131ndan ciddi varl\u0131k olarak g\u00f6r\u00fclebilecekleri say\u0131sal bir g\u00fcce hi\u00e7bir zaman ula\u015famam\u0131\u015flard\u0131r. Ama M\u0131s\u0131r halk\u0131n\u0131n yumu\u015fak do\u011fas\u0131 ve siyasi-askeri g\u00fc\u00e7leriyle bu handikab\u0131 k\u0131smen de olsa telafi ettikleri s\u00f6ylenebilir. \u0130kincisi, M\u0131s\u0131r’a s\u00fcrg\u00fcn nedeniyle kitlesel olarak gelmemi\u015f olman\u0131n kolektif belle\u011fe olan etkisidir. Bir g\u00f6\u00e7men toplumunun varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilmesi i\u00e7in zorunlu olan kader birli\u011fi ve kendine ac\u0131ma gibi duygular\u0131 geli\u015ftirememi\u015flerdir. Siyasal olarak g\u00fc\u00e7l\u00fc olduklar\u0131 oranda varolma yetenek ve istekleri de g\u00fc\u00e7l\u00fc olmu\u015ftur. Ama bu varolu\u015f iste\u011fi bile etno-k\u00fclt\u00fcrel \u00f6zelliklerini s\u00fcrd\u00fcrmeye yetmemi\u015ftir, \u00e7\u00fcnk\u00fc kendilerini etnik grup de\u011fil, sosyal s\u0131n\u0131f olarak tan\u0131mlam\u0131\u015flard\u0131r. Grup kimliklerinin temel belirleyicisi ise yerli halka egemen olma yetene\u011fidir. Dolay\u0131s\u0131yla g\u00fc\u00e7s\u00fczle\u015ftikleri zaman Arapla\u015fmalar\u0131, g\u00fc\u00e7lenmek i\u00e7in de T\u00fcrk se\u00e7kinlerle kayna\u015fabilmeleri (\u00f6zellikle dil a\u00e7\u0131s\u0131ndan) \u00e7ok kolay olmu\u015ftur.<\/span>\u00a0<\/span><\/p>\n \u00c7erkeslerin etno-k\u00fclt\u00fcrel kimliklerinden tamamen habersiz olduklar\u0131 s\u00f6ylenemez. Atamalarda ayr\u0131mc\u0131, g\u00fcnl\u00fck ya\u015famda yerli halka kar\u015f\u0131 bask\u0131c\u0131 ve k\u00fc\u00e7\u00fcmseyici davran\u0131\u015flar Memluklar\u0131n kendilerine M\u0131s\u0131r’\u0131n halk\u0131ndan \u00fcst\u00fcn g\u00f6rd\u00fc\u011f\u00fcn\u00fcn kan\u0131t\u0131d\u0131r. Ancak bu d\u0131\u015flay\u0131c\u0131l\u0131\u011f\u0131n ne kadar\u0131n\u0131n etno-k\u00fclt\u00fcrel motiflere, ne kadar\u0131n\u0131n da sosyo-ekonomik motiflere dayand\u0131\u011f\u0131 tart\u0131\u015fma konusudur. Ama Arap kolektif belle\u011fine yer etmi\u015f ve g\u00fcn\u00fcm\u00fcz diyaloglar\u0131nda bile kullan\u0131lan “Memluk gibi zalim” deyi\u015finin nesnel bir taban\u0131 ku\u015fkusuz vard\u0131r.<\/span>\u00a0<\/span><\/p>\n Say\u0131sal zay\u0131fl\u0131k da asimilasyon s\u00fcrecinde etkili olmu\u015ftur. Kafkasya’dan s\u00fcrekli insan ithaline kar\u015f\u0131n hi\u00e7bir zaman milyona ula\u015fmam\u0131\u015f bir n\u00fcfus, M\u0131s\u0131r gibi kalabal\u0131k bir \u00fclkede \u00fcstelik say\u0131sal g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcn\u00fc nitel fakt\u00f6rlerle den\u00adgeleyemeyince yok olu\u015f ka\u00e7\u0131n\u0131lmaz olmu\u015ftur. Say\u0131sal yetersizlikte d\u0131\u015f d\u00fc\u015fmana kar\u015f\u0131 verilen sava\u015flarda hep \u00c7erkeslerin sava\u015fmalar\u0131n\u0131, katliamlar\u0131, kar\u0131\u015f\u0131k evlilikleri ve \u00f6zellikle yeni geldikleri \u00fclkenin ko\u015fullar\u0131na al\u0131\u015famayan \u00c7erkesleri etkileyen 1492 veba salg\u0131n\u0131n\u0131 dikkate almak gerekir.<\/span>\u00a0<\/span><\/p>\n M\u0131s\u0131r m\u0131 \u00c7erkeslerin emrinde olmu\u015ftur, yoksa \u00c7erkesler mi M\u0131s\u0131r\u2019\u0131n emrinde olmu\u015ftur ya da \u00c7erkesler M\u0131s\u0131r\u2019a hizmet mi etmi\u015ftir, yoksa onu s\u00f6m\u00fcrm\u00fc\u015fler midir? Bu sorular\u0131n yan\u0131t\u0131n\u0131 M\u0131s\u0131rl\u0131 Arap ayd\u0131nlardan alal\u0131m. Memluk d\u00f6neminin de\u011ferlendirilmesi \u00fclke ayd\u0131nlar\u0131 aras\u0131nda ilgin\u00e7 tart\u0131\u015fmalara yol a\u00e7m\u0131\u015ft\u0131. Memluklar\u0131 d\u0131\u015far\u0131dan gelmi\u015f zalim bir askeri y\u00f6netici s\u0131n\u0131f olarak kabul eden resmi M\u0131s\u0131r g\u00f6r\u00fc\u015f\u00fcne kar\u015f\u0131 tan\u0131nm\u0131\u015f M\u0131s\u0131rl\u0131 ayd\u0131n Muhammed Heykel, Memluklar\u0131 \u015f\u00f6yle savunur: “Memluklar\u0131 despotlukla su\u00e7lamak yanl\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc o d\u00f6nemde hi\u00e7bir yerde demokrasi yoktu. Memluklar M\u0131s\u0131r’a ba\u011fl\u0131l\u0131klar\u0131n\u0131, \u00fclkenin ba\u011f\u0131ms\u0131zl\u0131k ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc d\u0131\u015f d\u00fc\u015fmanlara kar\u015f\u0131 defalarca savunarak kan\u0131tlam\u0131\u015flard\u0131r.” \u0130brahim Celal\u2019de Memluklar\u0131n lehindedir: “Memluklar M\u0131s\u0131rl\u0131lardan ayr\u0131 bir ulus de\u011fildi. \u00d6tesi ulus de\u011fil, M\u0131s\u0131r ve M\u0131s\u0131rl\u0131lar\u0131 benimsemi\u015f bireylerdi. Memluklar M\u0131s\u0131rl\u0131lar aras\u0131nda ya\u015fam\u0131\u015f, onlarla evlenmi\u015f, onlar\u0131 iktidara ortak etmi\u015f, \u00fclkenin zenginli\u011fini onlarla payla\u015fm\u0131\u015f ve asimile olmu\u015flard\u0131r.” M\u0131s\u0131rl\u0131 demokratlara g\u00f6re Memluklar \u00fclkeye alt\u0131n d\u00f6nemini ya\u015fatm\u0131\u015flard\u0131r. S\u0131n\u0131rlar do\u011fu, bat\u0131 ve g\u00fcneye do\u011fru geni\u015flemi\u015f, \u00fclke do\u011fu ile bat\u0131 aras\u0131nda ticaret yollar\u0131n\u0131n ge\u00e7i\u015f noktas\u0131 haline gelmi\u015ftir. K\u00fclt\u00fcr, tarih, co\u011frafya, \u015fiir, mimari, bilim zirveye \u00e7\u0131km\u0131\u015ft\u0131r. M\u0131s\u0131r bir refah ve ilerleme evresi ya\u015fam\u0131\u015ft\u0131r.<\/span>\u00a0<\/span><\/p>\n Burada dikkat edilmesi gereken bir nokta vard\u0131r. Memluk d\u00f6nemini savunan Arap demokratlar bile \u00c7erkesleri asimile olmalar\u0131, bireysel kimliklerini etnik kimliklerinin \u00f6n\u00fcne ge\u00e7irmeleri ve M\u0131s\u0131r’\u0131n hizmetkar\u0131 olmalar\u0131 ko\u015fuluyla benimsemektedirler. Baz\u0131 y\u00f6nleriyle ciddi farkl\u0131l\u0131klar ta\u015f\u0131sa da M\u0131s\u0131r \u00c7erkeslerinin \u00f6yk\u00fcs\u00fc diasporan\u0131n ki ile \u00e7ok \u00e7arp\u0131c\u0131 benzerlikler i\u00e7ermektedir. Ya\u015fad\u0131\u011f\u0131 \u00fclkenin alt\u0131n d\u00f6nemlerine imza atmak, k\u00f6t\u00fc g\u00fcnlere ortak olmak, can ve kan vermek, asimile oldu\u011fu ve bireyle\u015fti\u011fi oranda benimsenmek ama yine de hain ilan edilmek… Yani k\u0131saca k\u00f6ks\u00fcz olmak.<\/span>\u00a0<\/span><\/p>\n M\u0131s\u0131rl\u0131 \u00c7erkeslerin deneyiminden ne dersler \u00e7\u0131kar\u0131lmal\u0131d\u0131r? Onlar\u0131n ya\u015fad\u0131klar\u0131n\u0131 di\u011fer diaspora \u00fclkeleri de ya\u015f\u0131yor mu?<\/span><\/b><\/p>\n 1) Memluklar\u0131n ulus olmalar\u0131n\u0131, dolay\u0131s\u0131yla asimile olmamalar\u0131n\u0131, en az\u0131ndan daha ge\u00e7 asimile olmalar\u0131n\u0131, yo\u011fun feodal ba\u011flar ve patronaj (himaye) ili\u015fkileri engellemi\u015ftir. Memluk iktidar\u0131n\u0131n tek dayana\u011f\u0131 olan ordunun de\u011ferinin d\u00fc\u015fmesinin nedenlerinden birisi, atamalarda liyakat yerine akrabal\u0131k ili\u015fkilerinin belirleyici olmas\u0131d\u0131r. Keza \u00c7erkesleri zay\u0131flat\u0131rken, d\u00fc\u015fmanlar\u0131 g\u00fc\u00e7lendiren sonu gelmez iktidar m\u00fccadelesi merkezi otorite etraf\u0131nda toparlanmak yerine bir \u00e7e\u015fit derebeylik sisteminin ge\u00e7erli olmas\u0131ndan kaynaklanm\u0131\u015ft\u0131r. 5)<\/span><\/b> \u00c7erkeslerin en b\u00fcy\u00fck rakibi gene kendileridir. Her \u00fclkede ve her d\u00f6nemde Ra\u015fit Enver’ler olmu\u015ftur. Kendi annesi de \u00c7erkes olan \u0130bn Al-Karabi’nin Celalettin Suyuti’yi annesi \u00c7erkes oldu\u011fu i\u00e7in ele\u015ftirmesi de ilgin\u00e7 bir anekdottur.<\/span>\u00a0<\/span><\/p>\n M\u0131s\u0131r \u00c7erkeslerinin \u00f6yk\u00fcs\u00fc bize iki mesaj verebilir. Birincisi, onlar gibi asimile olmamak. \u0130kincisi, onlar\u0131n etno-k\u00fclt\u00fcrel kimliklerini canland\u0131rmak.<\/span>\u00a0<\/span><\/p>\n M\u0131s\u0131r \u00c7erkesleri dil, adet, kimlik ve say\u0131 a\u00e7\u0131s\u0131ndan t\u00fckenme noktas\u0131na gelmi\u015flerdir. Ama t\u00fcm olumsuzluklara kar\u015f\u0131n \u00c7erkes oldu\u011funu bilen insanlar\u0131n say\u0131s\u0131 hi\u00e7 de az de\u011fildir. Kuzey Kafkasya k\u00fclt\u00fcr\u00fc madem yeniden do\u011fu\u015f ya\u015famaktad\u0131r, o halde tek birey bile \u00e7ok de\u011ferlidir. Dil bilmemek \u00e7ok \u00f6nemli de\u011fildir. As\u0131l belirleyici olan Kafkasya ve Kafkasyal\u0131l\u0131k sevdas\u0131d\u0131r. Ruh olduktan sonra dil \u00f6\u011frenilebilir ama her dil bilen Kafkasya sevdas\u0131 ta\u015f\u0131yamaz. \u00c7erkes oldu\u011funun hala fark\u0131nda olan insanlar\u0131n ilk ad\u0131m olarak Kafkasya\u2019y\u0131 ziyaret etmeleri te\u015fvik edilebilir. Kafkasya’y\u0131 g\u00f6ren bir insan zaten ileri ad\u0131mlar\u0131 kendili\u011finden atacakt\u0131r.<\/span>\u00a0<\/span><\/p>\n Memluklar\u0131n \u00e7ocuklar\u0131n\u0131n uyand\u0131r\u0131lmas\u0131 s\u00fcrecinde ba\u015frol\u00fc oynayacak diaspora \u00fclkesi \u00dcrd\u00fcn’d\u00fcr. \u00c7\u00fcnk\u00fc M\u0131s\u0131r ve \u00dcrd\u00fcn \u00c7erkesleri aras\u0131nda tarihi ili\u015fkiler vard\u0131r. \u00dcrd\u00fcnl\u00fc \u00c7erkes \u00f6\u011frencilerin 1930’lu y\u0131llara dek Kahire’deki \u00c7erkes Karde\u015flik Cemiyeti hesab\u0131na M\u0131s\u0131r \u00fcniversitelerinde okuduklar\u0131 bilinir. Bu \u00f6\u011frencilerden hala ya\u015fayanlar vard\u0131r. Birisi, halen Amerika’n\u0131n New Jersey eyaletinde ya\u015fayan H\u00fcsn\u00fc Ka\u015f\u0131rga d\u0131r. \u00dcrd\u00fcn hem yak\u0131nl\u0131\u011f\u0131, hem Arap dilinin sa\u011flad\u0131\u011f\u0131 kolayl\u0131k, hem de \u00c7erkes okulunun \u00f6\u011fretmen sa\u011flama olana\u011f\u0131 a\u00e7\u0131s\u0131ndan M\u0131s\u0131r \u00c7erkesleri ile ili\u015fkilenmede \u00f6nc\u00fcl\u00fck yapabilir.<\/span><\/p>\n M\u0131s\u0131r’da ya\u015fayan karde\u015flerimizi ula\u015ft\u0131klar\u0131 asimilasyon noktas\u0131ndan dolay\u0131 d\u00fcnya Kuzey Kafkasyal\u0131l\u0131\u011f\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 yeniden do\u011fu\u015f s\u00fcrecinin d\u0131\u015f\u0131nda b\u0131rakamay\u0131z. Onlar\u0131 kazanabiliriz ve kazanmal\u0131y\u0131z. Bu da genel kararl\u0131l\u0131\u011f\u0131m\u0131z\u0131n bir par\u00e7as\u0131d\u0131r.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":" Ömer Aytek Kurmel Yedi Yıldız Dergisi Sayı: 5 Tarihin, Memluk adıyla andığı Mısır Çerkesleri, Kafkasya dışında yaşamaları nedeni ile diaspora toplumu kabul edilmekle birlikte, sürgün yoluyla ve diğer ülkelere dağılmış kardeşleriyle aynı dönemde gelmedikleri için de klasik diaspora tanımına girmiyorlar. Belki de bu nedenden dolayı varlıkları bilinmesine karşın çok tanınmıyorlar. Oysa onlar bizim kardeşlerimiz ve 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\n<\/strong>Yedi Y\u0131ld\u0131z Dergisi Say\u0131: 5<\/p>\n
\n<\/span>
\n2)<\/span><\/b> Memluk Devleti\u2019nin \u00e7\u00f6kmesinin \u00f6nemli nedenlerinden birisi, askeri teknolojinin gerisinde kalmalar\u0131nd\u0131r. 1517’den 1789’a dek ate\u015f g\u00fcc\u00fc olgusunu kabul etmemeleri inan\u0131l\u0131r gibi de\u011fildir. \u00d6rnek yaln\u0131z askeri teknoloji ile s\u0131n\u0131rl\u0131 de\u011fildir. G\u00fcncelle\u015fmek ve \u00e7a\u011fda\u015f y\u00f6ntemleri izlemek her alanda \u00f6nemlidir. Bir varolu\u015f ko\u015fuludur. \u00c7a\u011f\u0131n gerisinde kalman\u0131n nelere mal oldu\u011funu Memluklar g\u00f6stermi\u015flerdir. Teknoloji \u00fcretemesek de hi\u00e7 olmazsa \u00fcretileni kullanabilmeliyiz.
\n<\/span>
\n3)<\/span><\/b> \u00c7erkeslerin \u00e7\u00f6k\u00fc\u015f\u00fc biraz da yaln\u0131z topra\u011f\u0131 ba\u011fl\u0131 olmalar\u0131ndan kaynaklanm\u0131\u015ft\u0131r. 1952 sonras\u0131nda ba\u015flat\u0131lan devletle\u015ftirme kampanyas\u0131 toprak sahibi konumundaki \u00c7erkes toplumuna b\u00fcy\u00fck darbe vurmu\u015ftur. Oysa \u00c7erkesler ticaret, zanaat ve finans alanlar\u0131nda faal olsalard\u0131 bu derece zarar g\u00f6rmezlerdi.
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\n4)<\/span><\/b> Resmi g\u00f6r\u00fc\u015fe kar\u015f\u0131 \u00e7\u0131kan Arap demokratlar\u0131n bile Memluklara sempatisi kar\u015f\u0131l\u0131ks\u0131z olmam\u0131\u015ft\u0131r. \u00c7erkesleri asimile olduklar\u0131, d\u0131\u015f d\u00fc\u015fmana kar\u015f\u0131 tek ba\u015flar\u0131na sava\u015f\u0131p can verdikleri, \u00c7erkes olmak yerine \u00c7erkes k\u00f6kenli M\u0131s\u0131rl\u0131 bireyler olduklar\u0131 oranda benimsemi\u015flerdir. Bu, g\u00f6\u00e7men bir toplumdan \u00f6denmesi istenmeyecek kadar y\u00fcksek bir bedeldir. \u00dcstelik o topraklar\u0131n ger\u00e7ek sahipleri parmaklar\u0131n\u0131 bile k\u0131m\u0131ldatmazken…<\/span><\/p>\n