![\"\"](\"http:\/\/circassiancenter.com\/cc-turkiye\/z-2013-Images-2\/394.JPG\")
<\/p>\n<\/p>\n
Georgy Chochiev \u00c7o\u011funlukla 1850 ve 1870\u2019lerde artan Rus-Kafkas sava\u015flar\u0131n\u0131n bitiminden sonra g\u00f6\u00e7 etmeye mecbur b\u0131rak\u0131ld\u0131klar\u0131; vaktiyle Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun topraklar\u0131n\u0131 olu\u015fturan Yak\u0131n ve Ortado\u011fu\u2019nun bir\u00e7ok \u00fclkesi, y\u00fcz binlerce Kuzey Kafkasyal\u0131 i\u00e7in ikinci vatan olmu\u015ftur. Etnik-tarih y\u00f6n\u00fcnden b\u00f6l\u00fcmlere ayr\u0131lan Kuzey Kafkasyal\u0131 diasporik insan gruplar\u0131; ge\u00e7en yar\u0131m y\u00fczy\u0131l boyunca, T\u00fcrk\u00e7e kaynaklar\u0131n geni\u015f faaliyet alan\u0131 ile ili\u015fkilendirilmesi icap eden nesnel bir \u00f6\u011frenim ve yeterli bir vergilendirme ile her nas\u0131lsa, olduk\u00e7a i\u00e7inden \u00e7\u0131k\u0131lmaz bir hale gelen k\u00fclt\u00fcrel, sosyal ve politik gidi\u015fatlar\u0131n\u0131n \u00fcstesinden gelmi\u015f bulunuyorlar.<\/p>\n Bu kaynaklar aras\u0131nda en \u00f6nemlileri; (k\u0131smen g\u00f6receli k\u0131tl\u0131ktan dolay\u0131) direk olarak Kuzey Kafkasyal\u0131lar taraf\u0131ndan i\u015fleme tabi tutulmu\u015f belgeler- g\u00f6\u00e7menlerin m\u00fc\u015fterek ve ki\u015fisel evraklar\u0131, dilek\u00e7eler ve onlar taraf\u0131ndan olu\u015fturulan organizasyon kay\u0131tlar\u0131, \u00c7erkes (1) cemiyetinin se\u00e7kin \u00fcyelerinin an\u0131lar\u0131 ve her biri birbirinden ayr\u0131, diaspora aras\u0131nda farkl\u0131 zeminlerdeki ideolojik istekler, d\u00fc\u015f\u00fcnceler ve ulusal-milli duru\u015f durumlar\u0131n\u0131 yans\u0131tan belgelerdir.<\/p>\n Sultan\u2019\u0131n hakimiyet alan\u0131 i\u00e7ersinde genellikle hem\u015fehrilerinin s\u00f6zc\u00fcs\u00fc olarak hareket eden, Porte’ye (2) m\u00fcracaatlarda daimi olarak vurgulanan dar-s\u0131n\u0131fsal menfaatlere sahip geleneksel dini-feodal aristokrasinin temsilcileri arac\u0131l\u0131\u011f\u0131yla Kuzey Kafkasyal\u0131lar\u0131n iskan\u0131n\u0131 takip eden ilk on y\u0131l i\u00e7ersinde; 19.y\u00fczy\u0131l\u0131n sonlar\u0131, diasporada hen\u00fcz ortaya \u00e7\u0131km\u0131\u015f yeni bir elit tabakan\u0131n icraatlar\u0131na dair bir\u00e7ok i\u015faretlere tan\u0131k olundu. Yani \u015f\u00f6yle ki; \u00c7erkes sivil ve askeri n\u00fcfusu, M\u00fcsl\u00fcman-Osmanl\u0131 toplumunun kendi ki\u015fisel stratejisine derin bir \u015fekilde entegre olan, fakat ayn\u0131 zamanda da, do\u011fu\u015ftan gelen ba\u011fl\u0131l\u0131kla etnisiteleri ile gayri resmi ba\u011flant\u0131larla arka plan bir ili\u015fki kuran tabakayd\u0131.<\/p>\n 1880 ve 1890\u2019larda \u00c7erkes k\u00f6kenli entelekt\u00fceller a\u00e7\u0131k\u00e7a ulusal-k\u00fclt\u00fcrel oryantasyon ama\u00e7l\u0131 kesin ad\u0131mlar atmaya kalk\u0131\u015ft\u0131lar. \u201dKafkasyal\u0131 hayat\u0131\u201d eserinin yay\u0131nlanmas\u0131 ve bir Metropoliten Tiyatrosu’nda birka\u00e7 k\u0131sm\u0131n\u0131n sahnelenmesi konusunda bir dizi \u00e7al\u0131\u015fmalar yap\u0131ld\u0131. Bu \u00e7al\u0131\u015fman\u0131n; 1897\u2019de Arap\u00e7a karakterler ve onun k\u0131vrak-grafik yap\u0131s\u0131 temel al\u0131narak olu\u015fturulan Adige alfabesini bilen \u00f6nemli ki\u015filerden olu\u015fan bir grup ile beraber bir b\u00fcrokrat olan Ahmed Cavid Pa\u015fa (3) taraf\u0131ndan geli\u015ftirilen, Kafkasya tarihi \u00fczerine kapsaml\u0131 bir \u00e7al\u0131\u015fman\u0131n yaz\u0131m\u0131n\u0131 ama\u00e7layan \u00f6zel bir komite taraf\u0131ndan, Ahmet Mithat Efendi ve \u00fcnl\u00fc komutanlardan Fuat Pa\u015fa (4), Gazi Muhammed Pa\u015falar\u0131n (5) giri\u015fimleri ile se\u00e7kin bir Osmanl\u0131 yazar\u0131 ve halk\u00e7\u0131 bir fig\u00fcr olan Ahmet Mithat Efendi (6) taraf\u0131ndan yay\u0131nlanm\u0131\u015f olmas\u0131, tan\u0131nm\u0131\u015fl\u0131\u011f\u0131n gerek\u00e7esi gibidir. (1897-\u0130lk Adige alfabesi-Arap\u00e7a), (Aydemir, 1991 , pp. 68-69,88; Aydemir, 1988, pp. 183-184; Berzeg , 1995, pp. 9-14)<\/p>\n T\u00fcm bu \u00e7abalar, ku\u015fkusuz, g\u00f6\u00e7ten sonra kendi varl\u0131klar\u0131n\u0131n de\u011fi\u015fken konumlar\u0131 i\u00e7erisinde, vatanda\u015flar\u0131n\u0131n etno-milli geli\u015fimi (veya hayatta kalmas\u0131) a\u00e7\u0131s\u0131ndan hedefi bulmas\u0131 i\u00e7in \u00f6zen g\u00f6sterilmesi gerekli baz\u0131 kavramlar\u0131n, diasporan\u0131n e\u011fitim alanlar\u0131 aras\u0131nda a\u015famal\u0131 bir ger\u00e7eklili\u011fi oldu\u011funun g\u00f6stergesidir.<\/p>\n Hala, kendi tebalar\u0131n\u0131n basit ki\u015fisel ve politik \u00f6zg\u00fcrl\u00fcklerini onaylamayan ve ba\u011f\u0131ml\u0131 insanlar aras\u0131nda ulusal \u00f6z bilin\u00e7 ad\u0131na yap\u0131lan g\u00f6steri ve y\u00fcr\u00fcy\u00fc\u015flere son derece \u015f\u00fcpheli bakan II. Abdulhamid\u2019in g\u00fc\u00e7l\u00fc keskin-feodal diktat\u00f6r y\u00f6netiminin (1876-1909) son \u00e7a\u011f\u0131 ile \u00f6nemlice bir zamana rastlayan periyottan buyana gelinen a\u015famada do\u011fan \u00c7erkes n\u00fcfusunun \u00dcyeli\u011fe kabul edilen baz\u0131 ki\u015fileri polisin zulm\u00fcne maruz b\u0131rakacak \u00c7erkes ayd\u0131nlanma heveslerinin alt d\u00fczeydeki t\u00fcm \u00e7abalar\u0131n\u0131n otoriteler taraf\u0131ndan gizlenmesini veya bask\u0131 alt\u0131nda tutulmas\u0131n\u0131 not etmek yeterlidir.( Aydemir, 1991, p. 68; Y\u0131ld\u0131z, 1977, p.79).<\/p>\n Yasal etnik y\u00f6nlendirmeli aktiviteleri bile uygulaman\u0131n imkans\u0131zl\u0131\u011f\u0131, do\u011fal olarak, II. Abdulhamid taraf\u0131ndan y\u00fcr\u00fcrl\u00fckten kald\u0131r\u0131lan 1876 Anayasas\u0131\u2019n\u0131n savunucusu bir yenilenme hareketi olan muhalif Gen\u00e7 T\u00fcrk hareketi d\u00fc\u015f\u00fcncelerinin yay\u0131lmas\u0131 ile beraber, diasporik entelekt\u00fcel elitlerin yurtsever m\u00fctemayil kesimi aras\u0131nda bir yard\u0131mla\u015fmaya imkan tan\u0131yamazd\u0131.<\/p>\n Ahmet Mithat Efendi ve Ahmet Cavid Pa\u015fa\u2019n\u0131n Osmanl\u0131 me\u015frutiyet\u00e7ilerinin ideolojik lideri Nam\u0131k Kemal Bey ve di\u011fer muhalifler ile birtak\u0131m ili\u015fkiler s\u00fcrd\u00fcrmeleri ve faaliyetlerinde onlara her zaman kesin destek sunmalar\u0131 kayda de\u011fer bir konudur. Di\u011fer taraftan, serbest profesyoneller, \u00f6\u011frenciler, devlet memurlar\u0131, polis memurlar\u0131 ve bazen de aktif olarak dahil edilen feodal b\u00fcrokrasi \u00fcyelerinin aras\u0131ndaki Kuzey Kafkasyal\u0131lar\u0131n hem g\u00f6\u00e7menlik hem de imparatorluk i\u00e7erisinde rol alan mevcut Gen\u00e7 T\u00fcrk grupla\u015fmalar\u0131n\u0131n s\u0131n\u0131flar\u0131 i\u00e7erisine aktif olarak dahil edilmeleri tart\u0131\u015f\u0131lmaz bir ger\u00e7ektir. \u00d6rne\u011fin, 1889\u2019da Gen\u00e7 T\u00fcrkler Birlik ve Geli\u015fme Derne\u011fi\u2019nin ilk gizli h\u00fccresini kuran \u0130stanbul Askeri T\u0131p Okulu\u2019nun d\u00f6rt \u00f6\u011frencisinden biri olan Mehmet Re\u015fit Bey (7) Kafkasya do\u011fumlu bir \u00c7erkes\u2019ti. (Ramsaur, 1957, p.15; Shaw & Shaw, 1977, p.256 ). Birlik ve Geli\u015fme Derne\u011fi\u2019nin Genova temsilcili\u011finin (1896-1897) lideri ve en muhalif gazetelerden biri olan Mizan gazetesinin yay\u0131mc\u0131s\u0131 olan Mehmet Murat Bey (8), Birlik ve Geli\u015fme Derne\u011fi\u2019nin (1899-1907) Kahire temsilcili\u011finin as\u0131l lideri ve etkili bir Gen\u00e7 T\u00fcrk gazetesi olan SANCAK gazetesinin yay\u0131mc\u0131s\u0131 olan Ahmed Saib Bey (9), Gen\u00e7 T\u00fcrk hareketi i\u00e7erisinde olu\u015fan Merkeziyet\u00e7i olu\u015fumun lideri ve bu olu\u015fumun ideoloji adam\u0131 olan Mehmed Sabahattin Bey (10), Do\u011fu Anadolu\u2019da 1906 ve 1907 y\u0131llar\u0131n\u0131n h\u00fck\u00fcmet kar\u015f\u0131t\u0131 isyan\u0131n\u0131n organizat\u00f6rlerinden biri ve uzman bir suikast\u00e7\u0131 olan H\u00fcseyin Tosun Bey (11), gibi \u00e7o\u011fu Kafkasyal\u0131, ayn\u0131 zamanda salt-kar\u015f\u0131t hareketlere de \u00f6nemli derecede katk\u0131da bulunmu\u015flard\u0131r. (Petrosyan, 1971, pp. 178-183, 192-193, 202-212, 225, 233-236; Berzeg, 1995, pp. 15, 175-176, 184-185, 223, 227-228)<\/p>\n \u00c7erkeslerin Gen\u00e7 T\u00fcrk hareketine i\u015ftirakleri, \u015f\u00fcphesiz ki diasporan\u0131n \u00f6zg\u00fc ihtiya\u00e7lar\u0131n\u0131n belirtilmesi i\u00e7in yap\u0131lan talepler ile ilgili olmayan, genel politik ve ideolojik karakterle alakal\u0131 nedenlerden dolay\u0131 \u00f6ncelikli olarak \u015fartt\u0131. Yinede bunun d\u0131\u015f\u0131nda Kuzey Kafkasyal\u0131lar\u0131n hat\u0131r\u0131 say\u0131l\u0131r bir b\u00f6l\u00fcm\u00fcn\u00fcn bu hareketlerdeki mevcudiyeti -y\u00fczy\u0131l\u0131n d\u00f6n\u00fc\u015f\u00fcn\u00fcn serbest d\u00fc\u015f\u00fcnceli, Liberal (yap\u0131sal) organizasyonlar\u0131n\u0131n eylemcileri- diktat\u00f6rl\u00fc\u011fe (12) kar\u015f\u0131 m\u00fccadeleye kat\u0131l\u0131m i\u00e7in Osmanl\u0131 devlet kimli\u011fi ve bu y\u00fczden ku\u015fkuya yer vermeyen ulusal motivasyonun yan\u0131 s\u0131ra sahip olunan geli\u015fmi\u015f etnik bilin\u00e7 buna neden olarak say\u0131labilir.<\/p>\n <\/span> D\u0130PNOTLAR: 1) <\/b>\u00c7erkes terimi, Yak\u0131n ve Orta Do\u011fu\u2019da geleneksel kullan\u0131m\u0131 \u00e7izgisinde, Kuzey Kafkasya\u2019n\u0131n t\u00fcm yerli etnik gruplar\u0131n\u0131 (Adigeler, Wub\u0131hlar, Abhazlar, Osetler, \u00c7e\u00e7enler, Da\u011f\u0131stanl\u0131lar) ima eden geli\u015fig\u00fczel anlat\u0131m\u0131yla bu metinde yer alm\u0131\u015ft\u0131r. Georgy Chochiev Çeviri: Soner Kocsav İttihat Gazetesi, 1899, Kahire (*) Çoğunlukla 1850 ve 1870’lerde artan Rus-Kafkas savaşlarının bitiminden sonra göç etmeye mecbur bırakıldıkları; vaktiyle Osmanlı İmparatorluğu’nun topraklarını oluşturan Yakın ve Ortadoğu’nun birçok ülkesi, yüz binlerce Kuzey Kafkasyalı için ikinci vatan olmuştur. Etnik-tarih yönünden bölümlere ayrılan Kuzey Kafkasyalı diasporik insan grupları; geçen yarım yüzyıl boyunca, Türkçe […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"0","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[29],"tags":[],"class_list":["post-11233","post","type-post","status-publish","format-standard","hentry","category-tarih","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/11233","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/comments?post=11233"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/11233\/revisions"}],"predecessor-version":[{"id":11235,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/11233\/revisions\/11235"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=11233"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=11233"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=11233"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/span><\/span><\/b> \u00c7eviri: Soner Kocsav
\n\u0130ttihat Gazetesi, 1899, Kahire (*)<\/span><\/span><\/p>\n
\norganize potansiyeli ve ideolojik ger\u00e7eklili\u011fi \u00fczerine yeterli bir d\u00fczeyde h\u00fck\u00fcm veremeyiz.<\/p>\n
\n(Berzeg, 1995, pp. 10,12)<\/p>\n
\n(*) <\/b>Vestnik Instituta Tsivilizatsii \u2018de eklemeler yap\u0131larak Rus\u00e7a olarak yay\u0131nland\u0131, vol.6 , Vladikavkaz- 2005<\/p>\n
\n2)<\/b> Detaylar i\u00e7in Ankara\u2019da Eyl\u00fcl 2006 da ki 15. T\u00fcrk Tarih Kongresi’nin Gelecek toplant\u0131 tutanaklar\u0131nda bulunan \u201c19.yy\u2019\u0131n ikinci yar\u0131s\u0131nda Osmanl\u0131 \u0130mparatorlu\u011fu\u2019ndaki Kuzey Kafkasyal\u0131 g\u00f6\u00e7menlerin sosyal adaptasyonuna bak\u0131\u015f\u201d adl\u0131 makalemize g\u00f6z at\u0131n\u0131z.
\n3)<\/b> Ahmet Cavid Pa\u015fa ( 1840-1916) -Wub\u0131hlar\u0131n Therhet ailesine mensuptur.
\n4)<\/b> (Deli) Fuat Pa\u015fa (1835-1931) -Wub\u0131hlar\u0131n Tug ailesine mensuptur.
\n5)<\/b> Gazi Muhammed Pa\u015fa ( 1833-1903) -Avar k\u00f6kenli \u0130mam \u015eamil\u2019in ortanca o\u011fludur.
\n6)<\/b> Ahmet Mithat Efendi (1844-1913) -Ana taraf\u0131ndan Adigelerin Hagur ailesine mensuptur.
\n7)<\/b> Mehmet Re\u015fit Bey (1873-1919) -Adigelerin Hanahe ailesine mensuptur.
\n8)<\/b> Mizanc\u0131 Mehmet Murad Bey (1854-1917) -Gadji-Murad Amirov olarak Da\u011f\u0131stan\u2019\u0131n Urakhi k\u00f6y\u00fcnde d\u00fcnyaya gelen bir Dargin’dir.
\n9)<\/b> Ahmed Saib Bey ( 1859-1920) -Kumuklar\u0131n Kaplan ailesine mensuptur.
\n10) <\/b>Mehmed Sabahaddin Bey, Prens Sabahaddin ad\u0131yla tan\u0131n\u0131r. (1877-1948) -II.Abdulhamit\u2019in k\u0131z karde\u015fi
\nile Abhazlar\u0131n Kozba ailesinden y\u00fcksek r\u00fctbeli bir Osmanl\u0131 ileri geleninin o\u011fludur.
\n11) <\/b>H\u00fcseyin Tosun Bey (? -1930) \u2013 Wub\u0131hlar\u0131n \u015ehapl\u0131 ailesine mensuptur.
\n12) <\/b>1908\u2019ler deki Gen\u00e7 T\u00fcrkler ihtilalinden sonra, zaman\u0131nda Osmanl\u0131 me\u015frutiyet yanl\u0131s\u0131 yasal olmayan gruplar\u0131n \u00fcyeleri olan Kuzey Kafkasyal\u0131lar\u0131n t\u00fcm\u00fc aktif olarak k\u00fclt\u00fcrel ve politik hareketle organize olan \u00c7erkes olu\u015fum ve derneklerine kat\u0131ld\u0131lar.\u00d6rne\u011fin; 1908\u2019de Mehmed Murat , \u00c7erkes Birli\u011fi ve Yard\u0131mla\u015fma Derne\u011fi\u2019nin kurucular\u0131 aras\u0131nda yer ald\u0131.\u00d6rne\u011fin,; H\u00fcseyin Tosun, 1819 ve 1919 y\u0131llar\u0131nda Kuzey Kafkasya Derne\u011fi\u2019ne ba\u015fkanl\u0131k etti.Mehmed Re\u015fit’te hakeza, bu ve di\u011fer diaspora organizasyonlar\u0131 ile i\u015fbirli\u011fi i\u00e7ersindeydi.Bu liste \u00f6nemine binaen geni\u015fletilebilir.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"