![](\"http:\/\/circassiancenter.com\/cc-turkiye\/yz-image5\/0249-kafkasya.GIF\")
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Kafda\u011f\u0131<\/strong> Art\u0131k tarihe, tarihsel s\u00fcrece ili\u015fkin yap\u0131lacak her \u00e7al\u0131\u015fma, bilimsel bir nitelik kazanmak istiyorsa, pragmatik yakla\u015f\u0131m\u0131 terketmek ve tarihsel \u00e7al\u0131\u015fma yap\u0131lan d\u00f6neme ili\u015fkin toplumsal yap\u0131yla ilgili verileri temel almak durumundad\u0131r. Tarih bilimselle\u015fme s\u00fcrecinde, uzunca bir s\u00fcre, kendi konusu olan k\u00f6r inan\u00e7larla yorumland\u0131. Tarihsel olay ve olgulardan kalkarak \u00f6nermelere ula\u015fma yerine “D\u00fc\u015f\u00fcnceden” kalkarak olaylar kurguland\u0131. Tarih, olgulardan kaynaklanan bilgi yerine, inan\u00e7lar\u0131n-d\u00fc\u015f\u00fcncelerin yans\u0131mas\u0131 olan olaylar b\u00fct\u00fcn\u00fc olarak sunuldu. Tarihin bilimsel nitelik kazanmas\u0131yla her \u015fey ters y\u00fcz oldu. Tarihi yorumlayan k\u00f6r inan\u00e7lar tarih taraf\u0131ndan yorumlanmaya ba\u015fland\u0131. Tarihin g\u00f6revi inan\u00e7lar\u0131 anlatan (olumla-yan) olaylar dizisi olmaktan \u00e7\u0131karak olaylar\u0131, s\u00fcreci i\u00e7inde, kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimiyle ele alan, de\u011ferlendiren bilgiye ula\u015fmak oldu. Bu geli\u015fim tarihi ge\u00e7mi\u015fi kutsayan ahlaki kavramlardan kurtararak, d\u00fcn-bug\u00fcn gelecek perspektifinde bug\u00fcn ve gelece\u011fe \u0131\u015f\u0131k tutan tarih bilimine d\u00f6n\u00fc\u015ft\u00fcrd\u00fc.<\/p>\n \u0130nsano\u011flunun bug\u00fcn\u00fc, i\u00e7inde ya\u015fad\u0131\u011f\u0131, toplumsal yap\u0131y\u0131 ve yap\u0131n\u0131n de\u011fi\u015fimini tan\u0131ma istemi, onu ge\u00e7mi\u015fi bilip tan\u0131maya y\u00f6neltti. Bu anlamda ge\u00e7mi\u015f, ge\u00e7mi\u015fin bilinmesiyle ortaya \u00e7\u0131kan de\u011fi\u015fimin y\u00f6n\u00fc, insano\u011flunun gelece\u011fini ayd\u0131nlatt\u0131. K\u0131saca \u00f6zetlersek tarihsel ara\u015ft\u0131rman\u0131n amac\u0131 ge\u00e7mi\u015fin \u00f6\u011frenilmesi oldu.<\/p>\n T\u00fcm bilimler gibi tarih biliminin de ge\u00e7mi\u015fi \u00f6\u011frenmedeki en temel sorunu y\u00f6ntem sorunuydu. Bilimsel d\u00fc\u015f\u00fcncenin do\u011fu\u015fu, uzun bir geli\u015fimden sonra, bilim y\u00f6nteminin kazan\u0131lmas\u0131yla ger\u00e7ekle\u015fti. \u0130nsano\u011fluyla birlikte var olmas\u0131na kar\u015f\u0131n tarih, “bilim y\u00f6ntemi”nin geli\u015fmesi ve tarihe uygulanmas\u0131yla bilimsel nitelik kazand\u0131 ve tarih bilimi ortaya \u00e7\u0131kt\u0131. Hikayeci Tarih:<\/b> \u0130nsano\u011flunun tarihini ilk kez de\u011ferlendiri\u015f bi\u00e7imi hikayeci tarz da olmu\u015ftur. “Hikayeci tarih anlay\u0131\u015f\u0131nda tarihsel olaylar\u0131n sistemli, herhangi bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne g\u00f6re a\u00e7\u0131klamas\u0131n\u0131 yapmaks\u0131z\u0131n do\u011frudan do\u011fruya aktar\u0131lmas\u0131 s\u00f6z konusudur.” “Hikayeci tarih\u00e7ilik tarih biliminin geli\u015fmesinde ilk a\u015famad\u0131r. Hikayeci tarzda tarih yaz\u0131m\u0131na eski\u00e7a\u011f uygarl\u0131\u011f\u0131ndan bu yana rastlanmaktad\u0131r. O zamandan g\u00fcn\u00fcm\u00fcze dek yaz\u0131lan kronikler ve kay\u0131name’ler hikayeci tarih\u00e7ili\u011fin verileridir. Hikayeci tarz da olay nakledenler ku\u015fkusuz nesnel davranmamaktad\u0131rlar. Kendi \u00f6znel g\u00f6r\u00fc\u015flerine ya da iktidar g\u00fcc\u00fcn\u00fc ellerinde tutanlar\u0131n isteklerine g\u00f6re onlara ho\u015f gelecek bi\u00e7imde yaz\u0131p gitmektedirler. “B\u00fct\u00fcn bunlara kar\u015f\u0131n “hikayeci tarih anlay\u0131\u015f\u0131yla ele al\u0131nm\u0131\u015f olan yaz\u0131l\u0131 belgeler bug\u00fcn tarih biliminin kaynaklar\u0131d\u0131r.” (1) Bir \u00f6rnek vermek gerekirse Sora Negumukue’nun 1842’de Rus\u00e7a yazd\u0131\u011f\u0131 \u00c7erkes Tarihi hikayeci tarihin \u00f6rnekleriyle doludur:<\/p>\n “Yunan sezan (h\u00fck\u00fcmdar\u0131) ve Adigelerin J\u00fcstin ad\u0131n\u0131 verdikleri J\u00fcstinyan, pek eski rivayetlerimize g\u00f6re ANT kaviminin m\u00fcttefiki, dostu idi.” (2) “Hun kral\u0131 Attila’n\u0131n Ant \u00fclkeleri ihtiyac\u0131 ile ilgili tarihi hadiseler ve m\u00fcnasebetler o b\u00fcy\u00fck fatih ile yak\u0131nl\u0131k ve ilgilerimizi belirten hikayeler milletimizin tarihinde \u00e7a\u011f\u0131m\u0131za kadar gelir. Eski rivayetlerimizde Hun Kral\u0131 Atilla’n\u0131n o asr\u0131n dili ile ad\u0131n\u0131n Aidil oldu\u011fu anla\u015f\u0131l\u0131yor. Eski \u015fark\u0131lar\u0131n birinde ad\u0131 (Alla-h\u0131n felaketi) olarak tan\u0131nd\u0131. Bu ad; \u00e7a\u011fda\u015f milletlerin kendisine verdi\u011fi (lakap) t\u0131r. Bir de \u015fark\u0131lar\u0131m\u0131z\u0131n birinde de \u015fu anlamda ad\u0131 ge\u00e7er. : Da\u011flar\u0131m\u0131z\u0131 ve vadilerimizi bize geri verdi.<\/p>\n (Allah’\u0131n felaketi) bizden ayr\u0131l\u0131p uzakla\u015ft\u0131ktan sonra.” (4) Tarihin geli\u015fim s\u00fcrecinde “ikinci a\u015fama olarak pragmatik (\u00f6\u011fretici) tarih anlay\u0131\u015f\u0131 ile kar\u015f\u0131la\u015f\u0131l\u0131r. Bu tarzda tarih yazan ki\u015fi kendisinden sonrakilere bir \u015feyler \u00f6\u011fretmek ister.” Tarihin amac\u0131 olaylardan gelecek i\u00e7in ders \u00e7\u0131kar\u0131lmas\u0131d\u0131r. “Tarih tekerr\u00fcrd\u00fcr” g\u00f6r\u00fc\u015f\u00fc bu tarz tarih yaz\u0131c\u0131l\u0131\u011f\u0131n\u0131n dayana\u011f\u0131d\u0131r. “Tarihsel olaylar, yar\u0131n tekerr\u00fcr edecek g\u00f6r\u00fc\u015f\u00fcnden kalkarak \u00f6\u011frenilip gerekli dersler \u00e7\u0131kar\u0131ls\u0131n ki iyi olaylar tekrarlan\u0131rken k\u00f6t\u00fclerinden sak\u0131n\u0131labilsin.” \u00c7\u00fcnk\u00fc benzer nedenler benzer sonu\u00e7lar\u0131 do\u011furacakt\u0131r.<\/p>\n “Hikayeci tarih anlay\u0131\u015f\u0131na g\u00f6re pragmatik (\u00f6\u011fretici) tarih anlay\u0131\u015f\u0131 ileri bk a\u015famad\u0131r. \u00c7\u00fcnk\u00fc pragmatik tarih yaz\u0131c\u0131l\u0131\u011f\u0131n\u0131n ama\u00e7 edindi\u011fi yararc\u0131l\u0131\u011fa g\u00f6re tarihsel olaylardaki ki\u015filerin rol ve durumlar\u0131n\u0131, olaylar\u0131n ki\u015filere d\u00f6n\u00fck nedenlerini ara\u015ft\u0131r\u0131r ve bundan ders \u00e7\u0131kar\u0131r. Giderek tarihsel olaylar\u0131n nedenlerini ki\u015filere ba\u011flar. Bu tarih anlay\u0131\u015f\u0131na g\u00f6re tarihi “tarihin kahramanlar\u0131o” yaratm\u0131\u015ft\u0131r. S\u00f6zgelimi, bu tarz tarih anlay\u0131\u015f\u0131nda olanlar Baltac\u0131 Mehmet Pa\u015fa’n\u0131n Prut sava\u015f\u0131ndaki durumunu ele\u015ftirerek e\u011fer ba\u015fka t\u00fcrl\u00fc davransayd\u0131 Rus tarihinin bi\u00e7imi de\u011fi\u015firdi gibi bir sonu\u00e7 \u00e7\u0131kar\u0131rlar. Yani ki\u015fisel davran\u0131\u015flar ve rastlant\u0131larla tarihsel geli\u015fim s\u00fcreci a\u00e7\u0131klanmaya \u00e7al\u0131\u015f\u0131l\u0131r.<\/p>\n Pragmatik tarih\u00e7ilikte ki\u015filerin ya\u015fam \u00f6yk\u00fcleri \u00f6ne ge\u00e7irilerek ge\u00e7mi\u015fin \u00f6\u011frenilmesinden erdem dersi \u00e7\u0131kar\u0131lmaktad\u0131r. Erdemli insanlar yeti\u015ftirilmesine hizmet etmeyi, yani saf bir ahl\u00e2kl\u0131l\u0131\u011f\u0131 a\u00e7\u0131klamaktad\u0131r bu tip tarih\u00e7ilik.” (5)<\/p>\n K\u0131saca \u00f6zetlersek pragmatik tarih anlay\u0131\u015f\u0131n\u0131n ana \u00e7izgileri:<\/p>\n a)<\/b> Tarihi kendisinden sonrakilere \u00f6\u011fretmek istediklerine g\u00f6re bi\u00e7imlendirir (idealisttir), Kuzey Kafkasya Tarihine ili\u015fkin \u00e7al\u0131\u015fmalardan pragmatik tarih anlay\u0131\u015f\u0131n\u0131n en iyi \u00f6rneklerinden biri de Kuzey Kafkasya (H\u00fcrriyet ve \u0130stikl\u00e2l Davas\u0131)’d\u0131r. Kitab\u0131n \u00f6ns\u00f6z\u00fcnde, “Halen yaln\u0131z Kafkasyal\u0131lar\u0131n de\u011fil, b\u00fct\u00fcn h\u00fcr d\u00fcnyan\u0131n kar\u015f\u0131s\u0131na tehditk\u00e2r bir k\u0131z\u0131l h\u00fcviyet ile dikilen d\u00fc\u015fm\u00fcn, S\u00fcleyman Nazif’e “Moskof’un sulhu muf\u00eel, s\u00fckutu akur, m\u00fcdaras\u0131 hain, yard\u0131m\u0131 muhin” ve “Bu diyar\u0131n \u015fark\u0131nda, \u015fimalinde bir avu\u00e7 toprak bulunmaz ki T\u00fcrk’\u00fcn, Moskof’un elile (eliyle) d\u00f6k\u00fclm\u00fc\u015f m\u00fcbarek kan\u0131n\u0131 i\u00e7memi\u015f olmas\u0131n.” dedirten ve hi\u00e7 bir millete m\u00fcdafa hakk\u0131 dahi tan\u0131mayan amans\u0131z d\u00fc\u015fmand\u0131r.” (6) der. Bu sat\u0131rlar kitab\u0131n \u00f6\u011fretmek istediklerini a\u00e7\u0131klar. \u00d6\u011fretilmek istenen, yaln\u0131z Kafkasyal\u0131lar\u0131n de\u011fil, b\u00fct\u00fcn h\u00fcr d\u00fcnyan\u0131n kar\u015f\u0131s\u0131na tehditk\u00e2r bir k\u0131z\u0131l h\u00fcviyetle dikilecek olan d\u00fc\u015fman, Moskof d\u00fc\u015fman\u0131d\u0131r.<\/p>\n Bu pragmatik yakla\u015f\u0131m 13. as\u0131rda Kuzey Kafkasya’y\u0131 da kas\u0131p kavuran, kitleleri katliamlarla s\u00fcren Mo\u011fol istilas\u0131n\u0131 ve ard\u0131ndan 1241’de kurulan Alt\u0131nordu Devletini, Kuzey Kafkasyal\u0131lar\u0131 katletti\u011fi i\u00e7in de\u011fil de “o zamana kadar birbirine d\u00fc\u015fman \u00e7e\u015fitli prenslikler ve kabileler halinde ya\u015fayan Rus kavminin birle\u015fmesini sa\u011flam\u0131\u015f ve bir millet halinde te\u015fekk\u00fcl\u00fcnde ba\u015fl\u0131ca amil olmu\u015ftur.” diyerek su\u00e7lar. Devam eder; “Gaflet i\u00e7erisindeki baz\u0131 Alt\u0131n-Ordu Hanlar\u0131 Ruslu\u011fun Moskova Kinyaz\u0131l\u0131\u011f\u0131 etraf\u0131nda toplanmas\u0131na elleriyle yard\u0131m etmi\u015fler; b\u00f6ylece ileriyi g\u00f6remeyerek sonunda T\u00fcrk-\u0130slam \u00fclkelerine musallat olacak en amans\u0131z d\u00fc\u015fman\u0131 haz\u0131rlam\u0131\u015flard\u0131r.” (7) Yani 1917’lerde k\u0131z\u0131l h\u00fcviyet alan, Kafkasya ve h\u00fcr d\u00fcnyan\u0131n en amans\u0131z d\u00fc\u015fman\u0131 olan Moskof’u, 1241’lerde g\u00f6remedikleri i\u00e7in Alt\u0131n Ordu Hanlar\u0131 su\u00e7lan\u0131r.<\/p>\n Ayn\u0131 d\u00f6nemi Kafkasya K\u00fclt\u00fcrel Dergisi ger\u00e7ek\u00e7i bir yakla\u015f\u0131mla \u015f\u00f6yle anlat\u0131r; “1222′-de G\u00fcney Kafkasya’y\u0131 ezen Mo\u011follar, \u00f6nc\u00fc gruplar\u0131yla Derbent ge\u00e7idini ge\u00e7erek Alanlara ve Adigelere sald\u0131rd\u0131lar. T\u00fcm Kuzey Kafkasya halklar\u0131n\u0131n direnmesine ra\u011fmen Batu komutas\u0131ndaki Mo\u011follar \u00f6zellikle d\u00fczl\u00fck alanlar\u0131 ele ge\u00e7irdiler. Mo\u011follar Alanlar\u0131n \u00e7o\u011funlu\u011fu ile Adigelerin ve di\u011fer Kuzey Kafkasya halklar\u0131n\u0131n \u00f6nemli b\u00f6l\u00fcmlerini yok ettiler. Artakalan k\u00fc\u00e7\u00fck Alan gruplar\u0131 da\u011flara s\u0131\u011f\u0131n\u0131p “Oset” (Ku\u015fha) halk\u0131n\u0131 olu\u015fturdular. Arkas\u0131ndan 1230’larda bir Mo\u011fol devleti Alt\u0131nordu Devleti olu\u015ftu. Alt\u0131nordu H\u00fck\u00fcmdar\u0131 M\u00fcng\u00fc-Han, Rus “prensleri de yan\u0131nda olmak \u00fczere 1277’de Kuzey Kafkasya’ya sald\u0131rd\u0131.” (8)<\/p>\n K\u0131saca de\u011ferlendirirsek; birinci kitap Alt\u0131nordu devletini 1917de k\u0131z\u0131l h\u00fcviyet alacak olan Moskof u birle\u015ftirmekle su\u00e7larken ikinci dergi, Hun, Cengiz Han ve Timur gibi Mo\u011fol kaynakl\u0131 g\u00f6\u00e7ebe sald\u0131r\u0131lar\u0131n\u0131n Kuzey Kafkasya’da derin yaralar a\u00e7t\u0131\u011f\u0131n\u0131 belirtmektedir.<\/p>\n Bilimsel tarih anlay\u0131\u015f\u0131; hikayeci ve prag-matik tarih anlay\u0131\u015flar\u0131n\u0131n birikimleri \u00fczerinde, bilim y\u00f6nteminin geli\u015fmesiyle, \u00f6nceki anlay\u0131\u015flar\u0131 a\u015farak ortaya \u00e7\u0131kt\u0131. Bilimsel tarih anlay\u0131\u015f\u0131 masallar\u0131, destanlar\u0131, halk \u00f6yk\u00fclerini ele\u015ftirel bir s\u00f6zge\u00e7ten ge\u00e7irir, di\u011fer olgularla kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131p de\u011ferlendirir, onlarla yetinmez fakat onlar\u0131 tarih biliminin malzemeleri olarak kullan\u0131r.<\/p>\n Bilimsel tarih anlay\u0131\u015f\u0131 pragmatik tarih anlay\u0131\u015f\u0131n\u0131n \u00f6\u011fretici yan\u0131n\u0131, tekerr\u00fcr edecek olaylarda de\u011fil, fakat ge\u00e7mi\u015f-bug\u00fcn-gelecek perspektifinde, bug\u00fcn\u00fc de\u011ferlendirmemiz ve gelece\u011fi ayd\u0131nlatabilmemiz i\u00e7in kullan\u0131r. Tarih biliminin Fransa’daki en \u00f6nde gelen temsilcilerinden biri Monod’ Tarih\u00e7ilerin “insanl\u0131\u011f\u0131n geli\u015fiminin ger\u00e7ekten ilgin\u00e7 ve kal\u0131c\u0131-ve olduk\u00e7a kesin bir bi\u00e7imde \u00e7\u00f6z\u00fcmlenip, belirli \u00f6l\u00e7\u00fclerde yasalara indirgenebilen-b\u00f6l\u00fc-m\u00fc olan, ekonomik ko\u015fullar\u0131n ve toplumsal kurumlar\u0131n b\u00fcy\u00fck ve a\u011f\u0131r de\u011fi\u015fimleri \u00fczerinde duracaklar\u0131 yerde, insan etkinliklerinin parlak, tantanal\u0131 ve gelip ge\u00e7ici g\u00f6r\u00fcn\u00fcmlerine, b\u00fcy\u00fck olaylara ve b\u00fcy\u00fck adamlara ilgi g\u00f6stermeye gere\u011finden fazla d\u00fc\u015fk\u00fcn” olmalar\u0131n\u0131 ele\u015ftirir. “Asl\u0131nda \u00f6nemli olaylar ve \u00f6nemli bireyler”in “tam anlam\u0131yla yukar\u0131da s\u00f6z\u00fc edilen de\u011fi\u015fimlerin (ekonomik ko\u015fullar\u0131n ve toplumsal kurumlar\u0131n b\u00fcy\u00fck ve a\u011f\u0131r de\u011fi\u015fimlerinin) \u00e7e\u015fitli anlar\u0131n\u0131 g\u00f6steren i\u015faret ve simgeler olarak \u00f6nemli” (9) olduklar\u0131n\u0131 vurgular. B\u00fct\u00fcn bunlar bireyin tarihte rol\u00fc olmad\u0131\u011f\u0131 anlam\u0131na gelmemelidir. “Bireyler, ki\u015filiklerinin \u00f6zellikleri sayesinde toplumun kaderini etkileyebilmektedirler. Bazen bu etki olduk\u00e7a g\u00fc\u00e7l\u00fc de olabilmektedir, ancak bu etkinin olu\u015fma olas\u0131l\u0131\u011f\u0131 ve yayg\u0131nl\u0131\u011f\u0131, toplumun \u00f6rg\u00fctlenme bi\u00e7imi taraf\u0131ndan, toplum g\u00fc\u00e7lerinin ili\u015fkileri taraf\u0131ndan belirlenmektedir. Bireyin ki\u015fili\u011fi, ancak toplumsal ili\u015fkiler izin verdi\u011fi zaman ve bu ili\u015fkiler izin verdi\u011fi \u00f6l\u00e7\u00fcde, toplumsal geli\u015fmenin bir etkeni olur.” (10) “Bu demektir-ki, fiilen kendini g\u00f6steren her yetenekli ki\u015fi, toplumsal ili\u015fkilerin bir \u00fcr\u00fcn\u00fcd\u00fcr.” (11) Toplumsal geli\u015fimi sa\u011flayan temel \u00f6ge toplumsal g\u00fc\u00e7ler ve ili\u015fkileridir. Art\u0131k tarihe, tarihsel s\u00fcrece ili\u015fkin yap\u0131lacak her \u00e7al\u0131\u015fma, bilimsel bir nitelik kazanmak istiyorsa, gragmatik yakla\u015f\u0131m\u0131 terketmek ve tarihsel \u00e7al\u0131\u015fma yap\u0131lan d\u00f6neme ili\u015fkin toplumsal yap\u0131yla ilgili verileri temel almak durumundad\u0131r.<\/p>\n Kuzey Kafkasyal\u0131lar\u0131n toplumsal yap\u0131lar\u0131na ili\u015fkin tarihsel \u00e7al\u0131\u015fmalar ve kaynaklar olduk\u00e7a s\u0131n\u0131rl\u0131. “19.ncu Y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda Kafkas Halklar\u0131” bu alanda kaynak olabilecek nitelikte bir \u00e7eviri. Bu nedenle tarihle ilgili yaz\u0131lara bu \u00e7eviriyle ba\u015flanmas\u0131 uygun g\u00f6r\u00fcld\u00fc. Bunda sonra da devam edecek \u00e7evirilerin yan\u0131 s\u0131ra yukar\u0131da \u00f6zetledi\u011fimiz tarih perspektifi i\u00e7inde \u00f6zg\u00fcn \u00e7al\u0131\u015fmalara da yer verilecektir. 19 ncu Y\u00fczy\u0131l\u0131n Ba\u015flar\u0131nda Kafkas Halklar\u0131, “Ali-Union Committee on Higher Educa-tion of the USSR Council of People, Com-missers” taraf\u0131ndan Devlet \u00dcniversiteleri, Tarih Fak\u00fclteleri ve Pedagoji Enstit\u00fcleri i\u00e7in, Sovyetler Birli\u011fi’ndeki konular\u0131nda uzman tarih\u00e7iler taraf\u0131ndan kolektif olarak haz\u0131rlanan ders kitab\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm\u00fcd\u00fcr. Bu b\u00f6l\u00fcm Prof. K.V. Sivtov taraf\u0131ndan haz\u0131rlanm\u0131\u015ft\u0131r. T\u00fcrk\u00e7e’ye \u00e7eviri “American Council of ,Lear-ned Societies’in \u0130ngilizce \u00e7evirisinden yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n <\/span>D\u0130PNOT: KAYNAKLAR: Kafdağı Seminer sunumu, Sayı: 5, Haziran 1987 Artık tarihe, tarihsel sürece ilişkin yapılacak her çalışma, bilimsel bir nitelik kazanmak istiyorsa, pragmatik yaklaşımı terketmek ve tarihsel çalışma yapılan döneme ilişkin toplumsal yapıyla ilgili verileri temel almak durumundadır. Tarih bilimselleşme sürecinde, uzunca bir süre, kendi konusu olan kör inançlarla yorumlandı. Tarihsel olay ve olgulardan kalkarak önermelere ulaşma 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\n<\/span> <\/span> Seminer sunumu, Say\u0131: 5, Haziran 1987<\/span><\/span><\/p>\n
\nG\u00fcn\u00fcm\u00fczde bilimsel tarih anlay\u0131\u015f\u0131n\u0131n varl\u0131\u011f\u0131na kar\u015f\u0131n, “\u00f6zellikle tarih \u00f6\u011freniminde bilim d\u0131\u015f\u0131 tarih anlay\u0131\u015f\u0131n\u0131n yayg\u0131nl\u0131\u011f\u0131 dikkat \u00e7ekecek d\u00fczeydedir.” Bu nedenle Kafkas Tarihi’ne ili\u015fkin \u00e7evirilere ge\u00e7meden \u00f6nce bilimsel tarih anlay\u0131\u015f\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131na kadar ge\u00e7en s\u00fcreci, Kafkas Tarihine ili\u015fkin \u00f6rnekleriyle k\u0131saca \u00f6zetlemek gerekmektedir.<\/p>\n
\n“Rivayet ederler ki, milad\u0131n d\u00f6rd\u00fcnc\u00fc y\u00fczy\u0131l\u0131n\u0131n ortalar\u0131nda (BAKSAN) nehri k\u0131y\u0131lar\u0131nda yerle\u015fen (DAV) ad\u0131nda bir prens vard\u0131”. (3)<\/p>\n
\n“Tanr\u0131 bizi unutmay\u0131nca bize ac\u0131d\u0131, merhamet etti.<\/p>\n
\nb) <\/b>“Tarihin tekerr\u00fcr” edece\u011fini kabul eder,
\nc) <\/b>Tarihi yapan kahramanlard\u0131r,
\nd) <\/b>Bu kahramanlar\u0131n ya\u015famlar\u0131 \u00f6rnek al\u0131nmal\u0131d\u0131r. (Ahlak dersi)<\/p>\n
\nBilimsel tarih anlay\u0131\u015f\u0131 tarihin kendisinden erdem dersleri \u00e7\u0131kar\u0131lmas\u0131 gereken kahramanlarca de\u011fil, toplumsal m\u00fccadeleler taraf\u0131ndan \u015fekillendirildi\u011fini g\u00f6sterir. Tarihsel geli\u015fimi sa\u011flayan temel \u00f6ge toplumsal ili\u015fkilerdir.<\/p>\n
\n(*) <\/b>Bu \u00e7al\u0131\u015fma 1975 y\u0131l\u0131nda Ara\u015ft\u0131rma-Derleme Komisyonu taraf\u0131ndan A.K.K.K. Derne\u011finde seminer olarak sunulmu\u015ftur.<\/p>\n
\n1) <\/b>\u00c7A\u011eLAYAN, Ya\u015far; TAR\u0130H \u00d6\u011eREN\u0130M\u0130NE BA\u015eLANGI\u00c7, AYKO, MAYIS 1981 S.16
\n2) <\/b>NEGHUMUKUE, Sora; AD\u00ceGHE-H\u00e2tikhe \u00c7erkes TAR\u0130H\u0130, T\u00fcrk\u00e7e’ye \u00e7eviren Dr. Vasfi G\u00dcSAR, Baha Matbaas\u0131, \u0130st. 1974, S. 53
\n3) <\/b>a.g.e.,S.63 \u0131
\n4)<\/b> a.g.e.,S.68
\n5) <\/b>\u00c7A\u011eLAYAN, S. 17
\n6) <\/b>HIZAL, Ahmet Hazer; KUZEY KAFKASYA (H\u00fcrriyet ve \u0130stikl\u00e2l Davas\u0131) Orkun Yay\u0131nlar\u0131, No:4, Ankara 1961, S.7
\n7) <\/b>a.g.e. S.33
\n8) <\/b>KAFKASYA K\u00dcLT\u00dcREL DERG\u0130, Aral\u0131k 1973, \u00f6zel Say\u0131,Sahibi ve Sorumlu M\u00fcd\u00fcr\u00fc: \u0130zzet AYDEM\u0130R
\n9) <\/b>PLEHANOV, G. V. TAR\u0130HTE B\u0130REY\u0130N ROL\u00dc, Kaynak Yay\u0131nlar\u0131 Aral\u0131k 1982, S.24
\n10)<\/b> a.g.e., S. 35
\n11)<\/b> a.g.e.,S. 45<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"