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Ali \u0130hsan Aksamaz<\/strong><\/p>\n Laz kimlik m\u00fccadelesinin ba\u015flang\u0131c\u0131, bug\u00fcnk\u00fc bilgilerimize g\u00f6re, g\u00fcn\u00fcm\u00fczden y\u00fczy\u0131l \u00f6ncesine dayan\u0131r. Bu m\u00fccadele tarihi i\u00e7inde kar\u015f\u0131m\u0131za bayrakla\u015fan iki isim \u00e7\u0131kar. Bunlardan ilki Hopal\u0131 Faik Efendi, di\u011feri ise \u0418\u0441\u043a\u0430\u043d\u0434\u0435\u0440 \u0426\u0438\u0442\u0430\u0448\u0438 \u0422\u0435\u0439\u043c\u0443\u0440\u0430\u0437\u043e\u0432\u0438\u0447\/ \u10d8\u10e1\u10e5\u10d4\u10dc\u10d3\u10d4\u10e0 \u10ec\u10d8\u10d7\u10d0\u10e8\u10d8\/ \u0130skender \u01eeita\u015fi\/ \u0130skender Tzita\u015fi\u2019dir. Hopal\u0131 Faik Efendi,\u00a0\u00a0Osmanl\u0131 Lazistan\u0131\u2019ndan bir Laz ayd\u0131n\u0131d\u0131r. \u0130skender Tzita\u015fi ise, Sovyet Lazlar\u0131 Halk \u00d6nderi. Her ikisi de, Do\u011fu Karadeniz ve G\u00fcney Kafkasya\u2019n\u0131n yerli halklar\u0131ndan Lazlar\u0131n kimlik m\u00fccadelesinde \u00f6nemli bir yere sahiptir. Ne yaz\u0131k ki, g\u00fcn\u00fcm\u00fczde hem Hopal\u0131 Faik Efendi hem de \u0130skender Tzita\u015fi\u2019nin ki\u015fisel bilgilerine (\u015fimdilik) ayr\u0131nt\u0131s\u0131yla sahip de\u011filiz.<\/p>\n 1993\u2019de yay\u0131mlanmaya ba\u015flad\u0131\u011f\u0131m\u0131z \u201cOgni K\u00fclt\u00fcr Dergisi\u201d ile birlikte Laz ayd\u0131nlar\u0131 olarak, kendi kimlik m\u00fccadele ge\u00e7mi\u015fimizle ilgili olarak da baz\u0131 bilgileri aktarmaya ba\u015flad\u0131k. Ne var ki, kimileri Hopal\u0131 Faik Efendi ve \u0130skender Tzita\u015fi\u2019nin \u00f6nemini h\u00e2l\u00e2 kavrayamad\u0131. Bunlar g\u00fcn\u00fcm\u00fczde bile Hopal\u0131 Faik Efendi ve \u0130skender Tzita\u015fi\u2019yi g\u00f6rmek istemiyorlar. Bunun \u00e7e\u015fitli sebepleri olabilir. E\u011fer bu insanlar, Lazlar\u0131n tarihsel yerle\u015fim birimlerinin eski adlar\u0131n\u0131n yeniden resmiyet kazans\u0131n istiyorlarsa; TRT, Lazca radyo ve televizyon yay\u0131n\u0131 yaps\u0131n istiyorlarsa; okullarda anadili dersleri aras\u0131nda Lazca da yer almas\u0131n\u0131 istiyorlarsa; \u00fcniversitelerde Laz dili, edebiyat\u0131, tarihi b\u00f6l\u00fcmleri a\u00e7\u0131lmas\u0131n\u0131 istiyorlarsa ve en \u00f6nemlisi de s\u00f6ylediklerinde samimi iseler, Hopal\u0131 Faik Efendi ve \u0130skender Tzita\u015fi\u2019nin m\u00fccadele ge\u00e7mi\u015fine sahip \u00e7\u0131kmal\u0131d\u0131r. B\u00fct\u00fcn bunlar\u0131 s\u00f6ylem, tutum, davran\u0131\u015f, ili\u015fki ve \u00e7al\u0131\u015fmalar\u0131yla da g\u00f6stermek zorundad\u0131rlar.<\/p>\n Kimi Laz ayd\u0131nlar\u0131n\u0131n \u0131srarla g\u00f6rmek istemedikleri yaln\u0131zca Hopal\u0131 Faik Efendi ve \u0130skender Tzita\u015fi de\u011fil. TKF kurucular komitesi \u00fcyesi Osman Top\u00e7uo\u011flu\u2019nu da, Kad\u0131n Emek \u00f6nderi Top\u00e7uo\u011flu Safiye Han\u0131m\u2019\u0131 da g\u00f6rmek istemiyorlar. Bunun yerine yaln\u0131zca Hasan Helimi\u015fi\u2019yi \u00f6n plana \u00e7\u0131karmay\u0131 ye\u011fliyorlar. Hasan Helimi\u015fi\u2019yi de \u00f6n plana \u00e7\u0131kart\u0131rken, onu yaln\u0131zca \u2018romantik bir \u015fair\u2019 olarak lanse etmeyi daha uygun buluyorlar!<\/p>\n <\/p>\n Giri\u015f<\/strong><\/p>\n Burada anlatacaklar\u0131m, bug\u00fcne kadar yaln\u0131zca benim bireysel bilgi ve ilgi alan\u0131mla k\u0131s\u0131tl\u0131 kalmamal\u0131yd\u0131. \u00c7\u00fcnk\u00fc konu toplumsal bir \u00f6zellik ta\u015f\u0131yordu; yaln\u0131zca Laz ayd\u0131nlar\u0131n\u0131 da ilgilendirmiyordu. Bu \u00fclkenin b\u00fct\u00fcn ayd\u0131nlar\u0131n\u0131, b\u00fct\u00fcn bilim adamlar\u0131n\u0131 ve b\u00fct\u00fcn politikac\u0131lar\u0131n\u0131 ilgilendiren bir konuydu. \u0130skender Tzita\u015fi, hep g\u00f6rmezlikten gelindi. Bunda en b\u00fcy\u00fck sorumluluk da g\u00fcn\u00fcm\u00fcz Laz ayd\u0131nlar\u0131n\u0131nd\u0131r.<\/p>\n Bug\u00fcn, benim i\u00e7in hayat\u0131m\u0131n en \u00f6nemli g\u00fcnlerinden bir tanesi. \u00c7\u00fcnk\u00fc T\u00fcrkiye\u2019de yirmi y\u0131la yakla\u015fan bir s\u00fcre \u00f6nce g\u00fcndeme getirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m \u0130skender Tzita\u015fi konusunda ilk defa bir toplant\u0131 yap\u0131l\u0131yor. \u015e\u00fcphesiz konu ki\u015fisel de\u011fil,\u00a0\u00a0toplumsal. \u0130skender Tzita\u015fi konusu yaln\u0131zca Laz ayd\u0131nlar\u0131n\u0131 ilgilendiren bir konu da de\u011fil. Konu, entelekt\u00fcel boyutuyla Laz ayd\u0131nlar\u0131n\u0131, G\u00fcrc\u00fc ayd\u0131nlar\u0131n\u0131 ve Abaza- Abhaz ayd\u0131nlar\u0131n\u0131 da ilgilendiriyor. \u0130skender Tzita\u015fi konusu en az\u0131ndan \u201cSo\u011fuk Sava\u015f\u201d\u0131n bitti\u011fi 1991\u2019den itibaren hem T\u00fcrkiye hem G\u00fcrc\u00fcstan ve hem de Abhazya\u2019da g\u00fcndeme getirilmeliydi; olmad\u0131. Demek ki, resm\u00ee ideoloji ve resm\u00ee tarih tezleri bu kadar etkili olmu\u015f. \u0130skender Tzita\u015fi konusu ancak bug\u00fcn ve yine ancak bu \u015fekilde g\u00fcndeme getirilebiliyorsa, bu resm\u00ee ideolji ve resm\u00ee tarih tezlerinin h\u00e2l\u00e2 ne kadar etkili oldu\u011funu g\u00f6steriyor. Oysa bug\u00fcne kadar \u0130skender Tzita\u015fi konusu g\u00fcndeme getirilmekle kalmamal\u0131yd\u0131. Onun itibar\u0131n\u0131n iadesi i\u00e7in de \u00e7abalar harcanm\u0131\u015f olmas\u0131 gerekirdi. Anadil e\u011fitim- \u00f6\u011fretiminde \u201c\u0130skender Tzita\u015fi Modeli\u201d de \u00f6rnek al\u0131n\u0131r hale getirilmeliydi. B\u00fct\u00fcn bunlar\u0131n olabilmesi i\u00e7in esas rol Laz ayd\u0131nlar\u0131na d\u00fc\u015f\u00fcyordu. Ancak Laz ayd\u0131nlar\u0131 \u201cSo\u011fuk Sava\u015f\u201d sonras\u0131 ortaya \u00e7\u0131kabildikleri i\u00e7in ve hen\u00fcz \u0130skender Tzita\u015fi \u00e7izgisinde bulu\u015famad\u0131klar\u0131 i\u00e7in, konu kolektif anlamda sahipsiz kalm\u0131\u015ft\u0131r. Demek ki, resm\u00ee ideoloji ve resm\u00ee tarih tezlerinin etkileri Laz ayd\u0131nlar\u0131n\u0131 h\u00e2l\u00e2 etkiliyor; korkular\u0131n\u0131 depre\u015ftiriyor. Bu durum asl\u0131nda Laz ayd\u0131nlar\u0131n\u0131 a\u00e7\u0131s\u0131ndan utan\u0131lacak bir manzarad\u0131r.<\/p>\n \u0130skender Tzita\u015fi konusu da, ayn\u0131 Mustafa Suphi ve Yolda\u015flar\u0131n\u0131n katledilmesi gibi hem eski Sovyetler Birli\u011fi \u00fclkelerinde ve hem de T\u00fcrkiye\u2019de h\u00e2l\u00e2 bir tabudur. Zaten TKF ve \u0130skender Tzita\u015fi konusu, Sovyetler Birli\u011fi ile T\u00fcrkiye, ya da daha do\u011fru bir deyi\u015fle Moskova ile Ankara aras\u0131ndaki \u201cderin konulardan\u201d yaln\u0131zca bir tanesidir.<\/p>\n \u0130skender Tzita\u015fi\u2019nin g\u00fcn\u00fcm\u00fczde bile bir tabu olmas\u0131, \u00e7izgisinin ne kadar do\u011fru oldu\u011funu g\u00f6steriyor. \u0130skender Tzita\u015fi, Nestor Lakoba\u2019n\u0131n da yolda\u015f\u0131d\u0131r.<\/p>\n Bug\u00fcn burada \u0130skender Tzita\u015fi\u2019nin do\u011fum g\u00fcn\u00fcn\u00fc kutlumak i\u00e7in topland\u0131k.<\/p>\n <\/p>\n Ki\u015fisel \u00c7abalar<\/strong><\/p>\n Lazca benim anadilim de\u011fil, babadilim. Babam, Rize\/ Arde\u015fen \u015eanguli 1931 do\u011fumlu. Anadili Lazca olan bir \u0130nsan. K\u00f6keninde \u00c7erkeslik de bulunan annem ise, 1940 \u0130stanbul do\u011fumlu. Onun anadili ise T\u00fcrk\u00e7e. Ben ise, anadili T\u00fcrk\u00e7e olan bir melezim. 1959 \u0130stanbul do\u011fumluyum. \u00c7ok k\u00fc\u00e7\u00fck ya\u015flar\u0131mdan itibaren Lazcan\u0131n varl\u0131\u011f\u0131ndan haberdar\u0131m. T\u00fcrk\u00e7eye ne kadar a\u015finaysam ve sahip \u00e7\u0131k\u0131yorsam; Lazcaya da o kadar a\u015fina olma \u00e7abas\u0131nday\u0131m ve Lazcaya da o kadar sahip \u00e7\u0131k\u0131yorum. Bunda da bir \u00e7eli\u015fki g\u00f6rm\u00fcyorum. Kimlik ve ki\u015fili\u011fimin geli\u015fmesinde T\u00fcrk\u00e7enin de Lazcan\u0131n da izlerini ta\u015f\u0131yorum. Lazcan\u0131n anadilim olmad\u0131\u011f\u0131n\u0131 belirtmi\u015ftim. G\u00fcndelik hayata ili\u015fkin sekiz-on diyalog kuracak kadar Lazca bildi\u011fim \u00e7ok eski g\u00fcnlerde de; y\u00fczlerce sayfa Lazca makale yazd\u0131\u011f\u0131m \u015fu yakla\u015f\u0131k son on y\u0131ll\u0131k d\u00f6nemde de;\u00a0\u00a0burada Lazca dersler verdi\u011fim \u015fu yakla\u015f\u0131k alt\u0131 ayl\u0131k zaman dilimi i\u00e7inde de hep Lazca kaynaklara ihtiya\u00e7 duydum. Yirmi y\u0131ld\u0131r Lazcan\u0131n pe\u015findeyim. Bir yandan Lazcay\u0131 \u00f6\u011freniyor; yaz\u0131yor, di\u011fer yandan da bu dili \u00f6\u011fretiyorum. Bu zaman zarf\u0131 i\u00e7erisinde \u00f6\u011frenmek istedi\u011fim yaln\u0131zca Lazca de\u011fil. Ayn\u0131 zamanda Laz Tarihini \u00f6\u011frenme ve \u00f6\u011fretme \u00e7abas\u0131 i\u00e7inde de oldum.<\/p>\n Ancak hemen belirtmeliyim; 1992 \u00f6ncesinde Laz tarihini ve Lazcay\u0131 \u00f6\u011frenmeye y\u00f6nelik \u00e7abalar\u0131m, bu alandaki \u015fahs\u00ee bilgi eksikli\u011fimi gidermeye y\u00f6nelikti. Bilenlere, tabii ki \u00f6ncelikle babama sorarak temel g\u00fcndelik Lazca c\u00fcmleleri \u00f6\u011frenmeye ve k\u00fc\u00e7\u00fck bir defterde bunlar\u0131 toplamaya \u00e7al\u0131\u015f\u0131rd\u0131m. Bireysel, \u00e7ocuk\u00e7a \u00e7abalar i\u015fte! Bu d\u00f6nemde dikkatimi bir \u015fey \u00e7ekmi\u015fti: Ansiklopedilerde Lazlara ili\u015fkin bilgiler \u00e7ok k\u0131s\u0131tl\u0131 ve k\u0131sayd\u0131. 1992\u2019ye kadar da Lazca hi\u00e7 bir yaz\u0131l\u0131 metin g\u00f6rmemi\u015ftim.<\/p>\n Burada, 1997 y\u0131l\u0131n\u0131n Kas\u0131m\u2019\u0131nda \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi\u2019nden \u00e7\u0131kan \u201cKafkasya\u2019dan Karadeniz\u2019e Lazlar\u0131n Tarihsel Yolculu\u011fu\u201d ad\u0131n\u0131 ta\u015f\u0131yan kitab\u0131mdan bir al\u0131nt\u0131 yaparak esas konumuza girmek istiyorum: \u201c1992\u2019nin Yaz\u2019\u0131nda Kartal\u2019daki bir sokak sergisinde, \u2018Lazlar\u0131n Tarihi\u2019 adl\u0131 kitab\u0131 g\u00f6rene kadar, do\u011frusunu isterseniz bu konular hi\u00e7 de ilgimi bu derecede \u00e7ekmiyordu. B\u00f6yle bir kitab\u0131 g\u00f6r\u00fcnce g\u00f6zlerime inanamam\u0131\u015ft\u0131m. Hemen, kitab\u0131 sat\u0131n ald\u0131m. Misafirlikte olmam\u0131za ra\u011fmen, iki saat i\u00e7inde kitab\u0131 okudum.\u201d Kitap, Lazlar\u0131n T\u00fcrk k\u00f6kenli de\u011fil, G\u00fcrc\u00fc k\u00f6kenli; Lazcan\u0131n da bir dil de\u011fil, G\u00fcrc\u00fccenin diyalekti oldu\u011funu \u0131srarla ve defaatle vurguluyordu. Kitap, Lazistan\u2019\u0131n T\u00fcrkiye\u2019ye de\u011fil, G\u00fcrcistan\u2019a ait oldu\u011funu da yaz\u0131yordu. Lazlar\u0131n T\u00fcrk k\u00f6kenli olmad\u0131\u011f\u0131n\u0131, Lazcan\u0131n da T\u00fcrk\u00e7e ile bir al\u00e2kas\u0131 ve ba\u011flant\u0131s\u0131n\u0131n olmad\u0131\u011f\u0131n\u0131 biliyordum. B\u00fct\u00fcn bunlar\u0131 kestirebilecek bilgiye sahiptim. Lazlar\u0131n Rumlarla ve Hem\u015finlilerle bir akrabal\u0131\u011f\u0131n\u0131n olmad\u0131\u011f\u0131n\u0131 ve Lazcan\u0131n Rumca ve Hem\u015fince ile de bir yak\u0131nl\u0131\u011f\u0131n\u0131n olmad\u0131\u011f\u0131n\u0131 biliyordum. \u015eimdi ise, Lazlar\u0131n G\u00fcrc\u00fc ve Lazcan\u0131n da G\u00fcrc\u00fccenin diyalekti oldu\u011fu iddialar\u0131 o kitapta yer al\u0131yordu. E\u011fer polis emeklisi rahmetli Hayri Hayrio\u011flu, \u2018Lazlar\u0131n Tarihi\u2019 adl\u0131 o kitab\u0131 G\u00fcrc\u00fcce asl\u0131ndan faydalanarak T\u00fcrk\u00e7e olarak haz\u0131rlamasayd\u0131, ben de muhtemelen \u015fimdi burada kar\u015f\u0131n\u0131zda olmayacakt\u0131m!<\/p>\n <\/p>\n \u0130ki \u00d6nc\u00fc: Hopal\u0131 Faik Efendi ve \u0130skender Tzita\u015fi<\/strong><\/p>\n Ayn\u0131 D\u00f6nemde, \u00e7ok k\u00f6t\u00fc bir terc\u00fcmeyle yay\u0131nlanan \u2018T\u00fcrkiye\u2019de Etnik Gruplar\u2019 adl\u0131 kitap, Hayri Ersoy ve Aysun Kamac\u0131\u2019n\u0131n birlikte kaleme ald\u0131klar\u0131 \u2018\u00c7erkes Tarihi\u2019 adl\u0131 kitap ve Kaynak Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kan H\u00e2le Soys\u00fc\u2019 n\u00fcn \u201cKavimler Kap\u0131s\u0131\u201d adl\u0131 kitap \u00fczerine yo\u011funla\u015ft\u0131m. O zamanlar g\u00fcnl\u00fck Ayd\u0131nl\u0131k Gazetesi yay\u0131nlan\u0131yordu. Bu gazetenin ar\u015fivinde Meri\u00e7 \u00d6zeller adl\u0131 \u00e7ok eski bir arkada\u015f\u0131m \u00e7al\u0131\u015f\u0131yordu. Onun yard\u0131m\u0131yla \u2018Lazlar\u0131n Tarihi\u2019 adl\u0131 kitab\u0131 Ant Yay\u0131nlar\u0131\u2019ndan yay\u0131mlatan Hayri Hayrio\u011flu\u2019nun telefon numaras\u0131na ula\u015ft\u0131m ve kendisiyle ba\u011flant\u0131 kurdum.<\/p>\n Meri\u00e7 \u00d6zeller, Ayd\u0131nl\u0131k Gazetesi\u2019nin ar\u015fivinden bana birka\u00e7 da Lazca metin fotokopisi verdi. Lazca Alfabeyi o fotokopi metinlerde g\u00f6rd\u00fcm; Almanya\u2019da yay\u0131nlanm\u0131\u015flar. O fotokopilerden birinde Hopal\u0131 Faik Efendi\u2019ye ili\u015fkin k\u0131sa bir bilgi vard\u0131. Bir ba\u015fka fotokopide ise, \u0130skender Tzita\u015fi\u2019den bahsediliyordu. Hopal\u0131 Faik Efendi ve \u0130skender Tzaita\u015fi hakk\u0131ndaki bu bilgilerin, Osman\u00a0 T\u0306amt\u0306ruli taraf\u0131ndan kaleme al\u0131nd\u0131\u011f\u0131 ve 1991\u2019de Kaukasus- Verlag taraf\u0131ndan Freudenstadt\u2019da yay\u0131nland\u0131\u011f\u0131 anla\u015f\u0131lan \u201cNananena\u201d (\u201cAnadili\u201d) ba\u015fl\u0131kl\u0131 kitapta \u015fu ifadeler yer al\u0131yordu:<\/p>\n \u201cFai<\/em>k\u0306<\/em>\u00a0Efendi\u015fi r<\/em>t\u0306<\/em>u armu\u015fi Lazi, namuk gami\u011fu Lazuri Svara. Lazuri na\u00a0<\/em>\u00e7\u0306<\/em>arum<\/em>t\u0306<\/em>u \u015feni Sul<\/em>t\u0306<\/em>an Abdul Hamidik haya o<\/em>\u00e7\u0306<\/em>opu do kodoloxunu cixas. Mu\u015fi no<\/em>\u00e7\u0306<\/em>arepe iri xolo do<\/em>\u00e7\u0306<\/em>ves, gondines. Cixa\u015fen gamaxtu\u015f<\/em> k\u0306<\/em>ule Fai<\/em>k\u0306<\/em>ik xolo gyo<\/em>\u00e7\u0306k\u0306<\/em>u do\u00a0<\/em>\u00e7\u0306<\/em>arum<\/em>t\u0306<\/em>u Lazuri. Lazepe\u015f du\u015fmanepek Fai<\/em>k\u0306<\/em>i doyles.\u201d<\/em><\/p>\n Lazcas\u0131n\u0131 ad\u0131 ge\u00e7en kitaptan aktard\u0131\u011f\u0131m bilginin T\u00fcrk\u00e7esi \u015f\u00f6yle:<\/p>\n \u00a0\u201c Faik Efendi, Lazca kitap \u00e7\u0131kartan ilk Laz\u2019d\u0131. Lazca yazd\u0131\u011f\u0131 i\u00e7in, Sultan Abdulhamit onu yakalad\u0131 ve kaleye hapsetti. B\u00fct\u00fcn yazd\u0131klar\u0131n\u0131 yakt\u0131lar, kaybettiler. Hapisten \u00e7\u0131kt\u0131ktan sonra, Faik yine ba\u015flad\u0131 ve Lazca yaz\u0131yordu. Lazlar\u0131n d\u00fc\u015fmanlar\u0131 Faik\u2019i \u00f6ld\u00fcrd\u00fcler.\u201d<\/em><\/p>\n Osman T\u0306amt\u0306ruli\u2019nin kitab\u0131nda \u0130skender Tzita\u015fi hakk\u0131nda verilen bilgi de olduk\u00e7a ilgin\u00e7ti:<\/p>\n \u201cSohum\u2019da 1935 senesinde bir okul kitab\u0131 Laz dilinde yay\u0131nlanm\u0131\u015ft\u0131r. Yazar\u0131 \u0130skender Tzita\u015fi idi, Lazlar\u0131n b\u00fcy\u00fck \u015fairi ve bilim adam\u0131. Stalin\u2019in emri \u00fczerine \u0130skender 1938 y\u0131l\u0131nda \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr. K\u0131sa bir s\u00fcre sonra Laz halk\u0131 Sibirya\u2019ya s\u00fcrg\u00fcn edilmi\u015ftir. Bununla k\u00fclt\u00fcr \u00f6zg\u00fcrl\u00fc\u011f\u00fc gaddarca son bulmu\u015ftur.\u201d<\/em><\/p>\n Bu bilgiler beni olduk\u00e7a \u015fa\u015f\u0131rtm\u0131\u015ft\u0131. Hayri Hayrio\u011flu\u2019nun yay\u0131nlad\u0131\u011f\u0131 \u2018Lazlar\u0131n Tarihi\u2019 adl\u0131 kitapta Hopal\u0131 Faik Efendi\u2019nin Osmanl\u0131 Lazistan\u2019\u0131ndaki m\u00fccadelesinden bahsediliyordu. Ancak \u0130skender Tzita\u015fi\u2019den tek sat\u0131r yoktu. Birka\u00e7 telefon konu\u015fmam\u0131zda bu konuyu Hayri Hayrio\u011flu\u2019na \u00e7\u0131tlatt\u0131m. Ancak onun bu konudan bahsetmekten \u00f6zenle ka\u00e7\u0131nd\u0131\u011f\u0131n\u0131 hissettim; zorlamad\u0131m. Yaln\u0131zca \u2018Lazlar\u0131n Tarihi\u2019 adl\u0131 kitap de\u011fil, bu kitab\u0131 T\u00fcrk\u00e7eye terc\u00fcme eden Hayri Hayrio\u011flu\u2019nun baz\u0131 yakla\u015f\u0131mlar\u0131 da beni \u2018Laz ve G\u00fcrc\u00fc\u2019 ili\u015fkisini ara\u015ft\u0131rmaya sevk etti. Kaynak aray\u0131\u015f\u0131na giri\u015ftim. \u0130\u015fte bu alanda kar\u015f\u0131ma b\u00fcy\u00fck bir engel \u00e7\u0131kt\u0131: Resm\u00ee ideolojiler ve resm\u00ee tarih tezleri. Ancak bunlar beni yolumdan al\u0131koyamad\u0131. Anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla ge\u00e7mi\u015fte hem Osmanl\u0131 Lazistan\u2019\u0131nda ve hem de Sovyetler Birli\u011fi\u2019nde Laz ayd\u0131nlar\u0131 kimlik m\u00fccadelesi vermi\u015fti; bu konuya y\u00f6nelmeliydim. 1990\u2019l\u0131 y\u0131llar\u0131n ba\u015f\u0131\u2026 Zor g\u00fcnlerdi. \u0130nternet yoktu. Pek kimseyi tan\u0131m\u0131yordum.<\/p>\n Lazlar hakk\u0131nda yazd\u0131\u011f\u0131m ilk makale olan \u201cLazlara G\u00fclmenin Dayan\u0131lmaz Hafifli\u011fi\u201d, 15 Haziran 1993 tarihinde \u00d6zg\u00fcr G\u00fcndem Gazetesi\u2019nde yay\u0131nland\u0131. \u0130kinci makalem ise, yine ayn\u0131 gazetede \u201cYa\u015fad\u0131klar\u0131 Co\u011frafya\u2019n\u0131n Otoktonlar\u0131: Lazlar\u201d ba\u015fl\u0131\u011f\u0131yla 19 Temmuz 1993\u2019de yay\u0131nland\u0131.<\/p>\n Sonraki s\u00fcre\u00e7 i\u00e7erisinde yaln\u0131zca kimi \u201cLaz ayd\u0131nlar\u0131yla\u201d tan\u0131\u015fmakla kalmad\u0131m, kimi \u201cG\u00fcrc\u00fc ayd\u0131nlar\u0131\u201dyla da tan\u0131\u015ft\u0131m. Bu tan\u0131\u015fmalar beni deh\u015fete d\u00fc\u015f\u00fcrd\u00fc. Kimi \u201cLaz ayd\u0131nlar\u0131\u201d ne kimliklerinin bilinceydi ne de Hopal\u0131 Faik Efendi ve \u0130skender Tzita\u015fi\u2019yi tan\u0131yor ve \u00f6nemini kavr\u0131yorlard\u0131. Bas\u0131na, \u201cLaz Vakf\u0131, Laz Enstit\u00fcs\u00fc kuruyoruz\u201d diye a\u00e7\u0131klamalar yapanlar\u0131 da tan\u0131m\u0131\u015ft\u0131m. Onlar da Hopal\u0131 Faik Efendi ve \u0130skender Tzita\u015fi\u2019yi tan\u0131m\u0131yorlard\u0131. B\u00f6yle olunca da kimlik m\u00fccadelesinin \u00f6nemini kavrayam\u0131yorlard\u0131; \u00e7izgilerini savunam\u0131yorlard\u0131. Laz kimli\u011finin m\u00fccadelesi vermekten \u00e7ok, k\u00f6ye ve \u00e7ocukluklar\u0131na \u00f6zlem duygular\u0131yla hareket ediyorlard\u0131. Asl\u0131nda bu \u00f6zlem ve duygular\u0131n\u0131 dile getirmek i\u00e7in bas\u0131na \u201cLaz Vakf\u0131, Laz Enstit\u00fcs\u00fc kuruyoruz\u201d diye a\u00e7\u0131klamalar yapmalar\u0131 gerekmiyordu! Bas\u0131na \u00e7ok b\u00fcy\u00fck l\u00e2flar etmelerine ra\u011fmen, kimilerinin ne bu b\u00fcy\u00fck l\u00e2flar\u0131n i\u00e7ini dolduracak donan\u0131mlar\u0131 ne de meden\u00ee cesaretleri vard\u0131. Bunlar i\u00e7inden baz\u0131lar\u0131, \u201cBizler K\u00fcrtler gibi b\u00f6l\u00fcc\u00fc de\u011filiz,\u201d de diyorlard\u0131. Nitekim o zamanlar yay\u0131nlanan Bug\u00fcn Gazetesi\u2019nin seri kar\u015f\u0131 yay\u0131n\u0131ndan sonra \u00e7il yavrusu gibi da\u011f\u0131lm\u0131\u015flar, de\u011fil Laz kimli\u011fini savunmak; kendi bireysel haklar\u0131na kar\u015f\u0131 bas\u0131n yoluyla yap\u0131lan hakaret ve sald\u0131r\u0131lar\u0131 bile cevaps\u0131z b\u0131rakm\u0131\u015flard\u0131. Sonraki geli\u015fmelerden kimsenin haberi yok. Muhataplar, yirmi y\u0131l ge\u00e7mesine ra\u011fmen, h\u00e2l\u00e2 a\u00e7\u0131klama yapmad\u0131lar.<\/p>\n <\/p>\n I993\u2019de \u201cOgni Dergisi\u201dni \u00c7\u0131kart\u0131yoruz!<\/strong><\/p>\n Bir grup arkada\u015f, avukat Ahmet Hulusi K\u0131r\u0131m\u2019\u0131n yaz\u0131hanesinin arka odas\u0131nda, \u201cOgni Dergisi\u2019ni \u00e7\u0131kartmak i\u00e7in toplant\u0131lar yapmaya ba\u015flad\u0131k\u2026 Derginin fikir babas\u0131 ben, isim babas\u0131 ise Mecit \u00c7ak\u0131rusta\u2026 Sonunda da, tamam\u0131 ancak alt\u0131 say\u0131 yay\u0131nlanabilen \u201cOgni Dergisi\u201dnin ilk say\u0131s\u0131n\u0131 Kas\u0131m 1993\u2019de bin bir zorluk, endi\u015fe ve korkuyla \u00e7\u0131kartmaya ba\u015flad\u0131k. Bu s\u00fcre\u00e7te hep Hopal\u0131 Faik Efendi ve \u0130skender Tzita\u015fi hakk\u0131nda bilgi ve belge toplamaya \u00e7al\u0131\u015ft\u0131m. Bir g\u00fcn bir okuyucudan bir mektup geldi. Bu okuyucu, sonradan dost olaca\u011f\u0131m\u0131z ve Lazca \u00f6\u011frenme konusunda kendisinden \u201cMektupla Lazca\u201d dersleri ald\u0131\u011f\u0131m Munir Y\u0131lmaz Avc\u0131\u2019dan ba\u015fkas\u0131 de\u011fildi. Munir Y\u0131lmaz Avc\u0131, \u201cOgni Dergisi\u201dnin May\u0131s- Haziran 1994 4. Say\u0131s\u0131nda yay\u0131nlanan mektubunda \u015funlar\u0131 da yaz\u0131yordu:<\/p>\n \u00a0\u201c\u2026 Ben de y\u0131llar y\u0131l\u0131 bo\u015f durmay\u0131p birtak\u0131m deneme yaz\u0131lar\u0131mla Lazcay\u0131 ya\u015fatmaya \u00e7al\u0131\u015ft\u0131m. Tabii ki \u00f6nceleri birtak\u0131m semboller kulland\u0131m. Daha sonradan Tzita\u015fi \u0130skenderi\u2019nin kitab\u0131ndan d\u00fczenledi\u011fim alfabeyi ve en son olarak da \u201cParpali\u201d adl\u0131 dergiden ald\u0131\u011f\u0131m kendi yaz\u0131m\u0131z\u0131 kullanmaya ba\u015flad\u0131m\u2026\u201d<\/em><\/p>\n Ard\u0131ndan bir ba\u015fka mektup da N. Aksoy\u2019dan geldi. Bu mektup, \u201cOgni Dergisi\u201dnin 5. say\u0131s\u0131nda yay\u0131mland\u0131. N. Aksoy, \u201cOk\u0306itxu\u015feni Supara\u201dy\u0131 Arhavi ve Karab\u00fck\u2019te kendisinin da\u011f\u0131tt\u0131\u011f\u0131n\u0131 yaz\u0131yordu. Bu kitaba olan ilgim artm\u0131\u015ft\u0131. Nitekim Munir Y\u0131lmaz Avc\u0131, mektubunda s\u00f6z\u00fcn\u00fc etti\u011fi bu \u201cTzita\u015fi \u0130skenderi\u2019nin kitab\u0131\u201dn\u0131\u00a0\u00a0\u201cOgni Dergisi\u201dne ula\u015ft\u0131rd\u0131. Kitap \u201cOk\u0306itxu\u015feni Supara- Majurani Fila\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yordu. Kitab\u0131n bir fotokopisini yapt\u0131rd\u0131m. Kitab\u0131 incelemeye, okumaya ve anlamaya \u00e7al\u0131\u015ft\u0131m. Kitab\u0131n yay\u0131mlan\u0131\u015f tarihi dikkatimi \u00e7ekti: \u201cSohum- 1937\u201d. Bir ara, akl\u0131ma Osman\u00a0T\u0306amt\u0306ruli\u2019nin \u201cNananena\u201d adl\u0131 kitab\u0131n\u0131n \u00f6ns\u00f6z\u00fcnde yazd\u0131klar\u0131 geldi. Fotokopileri arad\u0131m; buldum. Oysa; Osman\u00a0 T\u0306amt\u0306ruli, 1935 diyordu Lazca kitap i\u00e7in. \u201cOk\u0306itxu\u015feni Supara\u201d adl\u0131 Lazca ders kitab\u0131n\u0131n \u00fczerindeki tarihin yanl\u0131\u015f olmas\u0131 ihtimali yoktu. O halde ya Osman\u00a0T\u0306amt\u0306ruli, 1937\u2019yi yanl\u0131\u015fl\u0131kla 1935 olarak yazm\u0131\u015ft\u0131 ya da 1935 tarihli bir ba\u015fka kitap daha vard\u0131.<\/p>\n Bedia Leba, halkbilimci Wolfgang Feurstein ile bir s\u00f6yle\u015fi yapm\u0131\u015f. Bu s\u00f6yle\u015fiyi 1994 y\u0131l\u0131nda\u00a0\u00a0\u201cOgni Dergisi\u201dnin Temmuz- A\u011fustos 5. say\u0131s\u0131nda yay\u0131mlad\u0131k. Wolfgang Feurstein, s\u00f6yle\u015finin bir yerinde Sovyetler Birli\u011fi Lazlar\u0131ndan \u0130skender Tzita\u015fi ve Hasan Helimi\u015fi\u2019nin ad\u0131n\u0131 da anar; \u00f6nemleri \u00fczerinde durur.<\/p>\n \u0130skender Tzita\u015fi i\u00e7in ne yap\u0131labilirdi ilk etapta?! \u201cOgni Dergisi\u201dnde yay\u0131nlanmak \u00fczere bir duyuru haz\u0131rlad\u0131m. Daha do\u011frusu, \u201c\u0130skender Tzita\u015fi 1. \u015eiir ve \u00d6yk\u00fc Yar\u0131\u015fmas\u0131\u201d ba\u015fl\u0131kl\u0131 bir metin. Bunu a\u00e7\u0131k s\u00f6yleyeyim, oldu- bittiye getirdim; iyi de oldu. G\u00f6zden ka\u00e7m\u0131\u015f olmal\u0131 ki, 5. say\u0131da yay\u0131nland\u0131!<\/p>\n 1994 Temmuz veya A\u011fustos aylar\u0131ndayd\u0131. \u201cOgni Dergisi\u201dni bir s\u00fcre yaz\u0131hanesinin arka odas\u0131nda yay\u0131nlad\u0131\u011f\u0131m\u0131z avukat Ahmet Hulusi K\u0131r\u0131m, o binadan ta\u015f\u0131nmaya karar verir ve ta\u015f\u0131nma haz\u0131rl\u0131klar yapar. O ta\u015f\u0131nma s\u0131ras\u0131nda, ar\u015fiv olarak kulland\u0131\u011f\u0131 bir di\u011fer k\u00fc\u00e7\u00fck odan\u0131n da kap\u0131s\u0131 a\u00e7\u0131kt\u0131r. At\u0131lacak kimi eski gazeteler ve evraklar yerlere sa\u00e7\u0131lm\u0131\u015f; bir k\u00f6\u015fede toplanm\u0131\u015f. \u0130\u015fte o at\u0131lacaklar\u0131n aras\u0131nda tesad\u00fcfen Lazca baz\u0131 metinlerin fotokopiler buldum. Bu fotokopilerden bir k\u0131sm\u0131 da Osman T\u0306amt\u0306ruli\u2019nin \u201cNananena\u201d adl\u0131 kitab\u0131nda s\u00f6z\u00fcn\u00fc etti\u011fi ve 1935 tarihini ta\u015f\u0131yan kitaba, daha do\u011frusu \u201cAlboni\u201dye, yani \u201cAlfabe\u201dye aitti. Ayn\u0131 \u201cOk\u0306itxu\u015feni Supara\u201d gibi \u201cAlboni\u201d de \u0130skender Tzita\u015fi ad\u0131yla yay\u0131nlanm\u0131\u015ft\u0131. \u201cAlboni\u201dnin at\u0131lacak o \u00e7\u00f6pler aras\u0131ndaki fotokopilerini \u00f6zenle toplamaya, biraraya getirmeye \u00e7al\u0131\u015ft\u0131m. Buldu\u011fum bir di\u011fer fotokopi ise, 1929\u2019de yine Sovyetler Birli\u011fi\u2019nde, Sohum\u2019da yay\u0131nlanan \u201c\u10db\u10ed\u10d8\u10d7\u10d0 \u10db\u10e3\u10e0\u10e3\u10dc\u10ea\u10ee\u10d8\/\u201d \u201cM\u00e7hita Murutskhi\u201d (\u201cK\u0131z\u0131l Y\u0131ld\u0131z\u201d) adl\u0131 Lazca gazeteye aitti.\u00a0\u00a0D\u00fc\u015f\u00fcnebiliyor musunuz; \u00fczerine titrenmesi gereken bu fotokopiler \u00e7\u00f6pl\u00fc\u011fe at\u0131lm\u0131\u015f?! Lazcan\u0131n ge\u00e7mi\u015findeki \u00e7ok \u00f6nemli bir d\u00f6neme ili\u015fkin bu \u00e7ok \u00f6nemli kitab\u0131n \u00f6nemini kavramam\u0131\u015f olanlar nas\u0131l kimlik m\u00fccadelesi y\u00fcr\u00fctebilirdi ki? Nitekim bug\u00fcn, o g\u00fcnk\u00fc cahiliye zihniyetinin klavuzlu\u011funun sonu\u00e7lar\u0131n\u0131 ac\u0131 bir \u015fekilde ya\u015f\u0131yoruz: Laz ayd\u0131nlar\u0131n\u0131n her biri ayr\u0131 telden \u00e7al\u0131yor!<\/p>\n <\/p>\n \u00a0\u201cAlboni\u201dyi Yay\u0131nlat\u0131yorum<\/strong><\/p>\n 1994 Yaz\u2019\u0131nda rahmetli Mehmet Yavuz T\u00fcrk\u00f6z ile birlikte Abhazya\u2019ya gittim. Ne yaz\u0131k ki, orada ne \u0130skender Tzita\u015fi ne de di\u011fer kitaplar\u0131 hakk\u0131nda bilgi edinebildim. Ald\u0131\u011f\u0131m tek cevap, \u201cG\u00fcrc\u00fcler sava\u015f s\u0131ras\u0131nda ar\u015fivimizi, k\u00fct\u00fcphanemizi yakt\u0131,\u201d oldu.<\/p>\n Abhazya\u2019dan d\u00f6nd\u00fckten sonra karar verdim; \u0130skender Tzita\u015fi ad\u0131n\u0131 ta\u015f\u0131yan \u201cAlboni\u201dyi yay\u0131nlatacakt\u0131m. Konuyu arkada\u015flara a\u00e7t\u0131m. Hi\u00e7biri bu kitab\u0131n yay\u0131nlanmas\u0131 konusunda yard\u0131mc\u0131 olmaya yana\u015fmad\u0131. Ne madd\u00ee ne de manev\u00ee destekte bulundular. Pencere Yay\u0131nlar\u0131\u2019ndan, eski arkada\u015f\u0131m Muzaffer Erdo\u011fdu\u2019ya konuyu a\u00e7t\u0131m. Yay\u0131nevi teknik yard\u0131mda bulundu. B\u00fct\u00fcn masraflar\u0131n\u0131 cebimden kar\u015f\u0131layarak ilk bask\u0131s\u0131 1935\u2019te Sohumi\u2019de yap\u0131lan \u201cAlboni\u201dnin t\u0131pk\u0131bas\u0131m\u0131n\u0131 1994 y\u0131l\u0131nda \u0130stanbul\u2019da yapt\u0131rd\u0131m. \u201cAlboni\u201d, 1994 T\u00dcYAP Kitap Fuar\u0131na yeti\u015fti; Pencere Yay\u0131nlar\u0131 stand\u0131nda sat\u0131\u015fa sunuldu. \u201cAlboni\u201d \u00f6zel yay\u0131n olarak yay\u0131mland\u0131; bir arka kapak yaz\u0131s\u0131 yazmakla yetindim. Kitab\u0131n yay\u0131nland\u0131\u011f\u0131n\u0131 \u201cOgni Dergisi\u201d\u00a0\u00a06. say\u0131s\u0131ndan duyurdum. Kitab\u0131 edinme adresi olarak Pencere Yay\u0131nlar\u0131\u2019n\u0131n adresini verdim. Da\u011f\u0131t\u0131m konusunda Muzaffer Erdo\u011fdu dayan\u0131\u015fma g\u00f6sterdi. Do\u011fald\u0131r ki, kitap masraflar\u0131n\u0131 \u00e7\u0131karmad\u0131. Olsun! \u00d6nemli olan o zaman diliminde \u201cAlboni\u201dyi yay\u0131nlamakt\u0131.<\/p>\n 1935\u2019te \u0130skender Tzita\u015fi ad\u0131yla yay\u0131nlanm\u0131\u015f olan bu kitab\u0131n, \u201cAlboni\u201dnin t\u0131pk\u0131 bas\u0131m\u0131n\u0131 yapt\u0131rmaktaki amac\u0131m neydi?! Bir mesaj vermek istedim. Lazlar\u0131n bir zamanlar Sovyetler Birli\u011fi\u2019nde \u201cK\u00fclt\u00fcrel Haklar\u0131\u201d vard\u0131. Bununla Laz kimli\u011fini yok sayan resm\u00ee ideoloji ve resm\u00ee tarih tezlerine meydan okumak istedim. \u0130stedi\u011fim bir ba\u015fka \u015fey ise, \u0130skender Tzita\u015fi ile ilgili ger\u00e7eklerin ortaya \u00e7\u0131kmas\u0131 ve bu yolla da di\u011fer eserlerine ula\u015fmakt\u0131. B\u00fct\u00fcn bunlarla birlikte, Laz ayd\u0131nlar\u0131nda bu konuda bir duyarl\u0131l\u0131k olu\u015fmas\u0131n\u0131 da ama\u00e7l\u0131yordum. \u0130skender Tzita\u015fi, Laz kimlik m\u00fccadelesi a\u00e7\u0131s\u0131ndan \u00f6nemliydi. Ki\u015fi olarak kimli\u011finin, m\u00fccadelesinin ve di\u011fer eserlerinin ortaya \u00e7\u0131kart\u0131lmas\u0131 gerekiyordu. B\u00f6ylelikle T\u00fcrkiye\u2019deki kimlik m\u00fccadelesine katk\u0131da bulunulmu\u015f olunacakt\u0131. Laz kimli\u011fini Sovyetler Birli\u011fi\u2019nde yok sayan resm\u00ee ideoloji ve tarih tezlerini Moskova \u00fcretmi\u015fti. Sovyetler Birli\u011fi\u2019nin y\u0131k\u0131lmas\u0131yla bu tezleri Tiflis devrald\u0131.\u00a0\u00a0\u0130skender Tzita\u015fi\u2019nin ve m\u00fccadelesinin t\u00fcm y\u00f6nleriyle ortaya \u00e7\u0131kar\u0131lmas\u0131 hem G\u00fcrcistan ve hem de T\u00fcrkiye\u2019deki Laz kimlik m\u00fccadelesine katk\u0131da bulunacakt\u0131. Lazlar\u0131n Sovyetler Birli\u011fi\u2019nde \u201cK\u00fclt\u00fcrel Haklar\u201da sahip olduklar\u0131 d\u00f6nemdeki b\u00fct\u00fcn ders kitaplar\u0131n\u0131n T\u00fcrkiye\u2019de yay\u0131nlanmas\u0131 da \u00e7ok anlaml\u0131 olacakt\u0131. \u201cAlboni\u201dden sonra \u201cOk\u0306itxu\u015feni Supara\u201dn\u0131n t\u0131pk\u0131bas\u0131m\u0131n\u0131 yapt\u0131rmak i\u00e7in \u00e7aba harcad\u0131m. Ancak onu yapmaya madd\u00ee g\u00fcc\u00fcm yetmedi. Bu konuda destek sa\u011flayacak Laz ayd\u0131nlar\u0131 hen\u00fcz ortada yoktu.<\/p>\n Ne \u0130skender Tzita\u015fi hakk\u0131nda sa\u011fl\u0131kl\u0131 bilgilere ula\u015fabildim ne de di\u011fer eserlerine. Ancak 1995 y\u0131l\u0131ndan ba\u015flamak \u00fczere, \u201cBirikim Dergisi\u201dnin 72- 72. \u201cEtnik Kimlik ve Az\u0131nl\u0131klar\u201d dosyas\u0131na yazd\u0131\u011f\u0131m Lazlarla ilgili uzunca makalede olsun, \u00dcnal Cu\u011f ve Hayri Ersoy\u2019un yay\u0131nlad\u0131klar\u0131 \u201cAla\u015fara Dergisi\u201dne yazd\u0131\u011f\u0131m makalelerde olsun \u0130skender Tzita\u015fi\u2019ye dikkat \u00e7ekmeye \u00e7al\u0131\u015ft\u0131m. \u201cTarih ve Toplum Dergisi\u201dne yazd\u0131\u011f\u0131m makalelerde de bu konuya dikkat \u00e7ekmeye \u00e7al\u0131\u015ft\u0131m.\u00a0\u00a0\u201cKafkasya Yaz\u0131lar\u0131\u201d \u201cAlboni\u201dyi sahiplendi. \u201cAlboni\u201dye ili\u015fkin ilgin\u00e7 bir tan\u0131kl\u0131k da vard\u0131r. \u00d6zcan Sapan, \u201cKafkasya Yaz\u0131lar\u0131\u201dn\u0131n 1998\/ 5. say\u0131s\u0131nda bir tan\u0131kl\u0131\u011f\u0131 aktar\u0131r: \u201c\u10dc\u10d4\u10dc\u10d0 \u10e4\u10e3\u10d7\u10ee\u10e3\u10dc, \u10ed\u10d0\u10e0\u10d0 \u10d3\u10dd\u10e1\u10e5\u10d8\u10d3\u10e3\u10dc\u201d\/ \u201cNena Putxun,\u00a0\u00c7hara Doskidun\u201d (\u201cS\u00f6z U\u00e7ar, Yaz\u0131 Kal\u0131r\u201d).<\/p>\n <\/p>\n Hasan Helimi\u015fi, \u0130skender Tzita\u015fi\u2019ye Kar\u015f\u0131 \u00d6ne mi \u00c7\u0131kart\u0131l\u0131yor?!<\/strong><\/p>\n \u0130skender Tzita\u015fi\u2019yi ve m\u00fccadelesini, daha do\u011frusu o d\u00f6nemki Laz ayd\u0131nlar\u0131n\u0131n kimlik m\u00fccadelesinin a\u00e7\u0131\u011fa \u00e7\u0131kart\u0131lmas\u0131 ve o d\u00f6nemde yay\u0131mlanan kitaplar\u0131n edinilmesi i\u00e7in bireysel de\u011fil, kolektif bir \u00e7aba gerekiyordu. Ancak o y\u0131llarda Laz ayd\u0131nlar\u0131 hen\u00fcz \u0130skender Tzita\u015fi\u2019nin \u00f6nemini kavrayamam\u0131\u015ft\u0131. Tam da bu d\u00f6nemde Hasan Helimi\u015fi g\u00fcndeme getirildi. Hasan Helimi\u015fi\u2019nin ad\u0131n\u0131 da Wolfgang Feurstein\u2019\u0131n s\u00f6yle\u015fisinden \u00f6\u011frenmi\u015ftik. Lazolog \u0130smail Avc\u0131 Bucakli\u015fi, 2000 y\u0131l\u0131nda yay\u0131nlanan Mjora Dergisi\u2019nin 1. say\u0131s\u0131nda bizlere bir s\u00fcrpriz yapt\u0131 ve \u10ee\u10d0\u10e1\u10d0\u10dc \u10f0\u10d4\u10da\u10d8\u10db\u10d8\u10e8\u10d8\/ Hasan Helimi\u015fi hakk\u0131nda ayr\u0131nt\u0131l\u0131 bir makale yazd\u0131: \u201cRomantik Bir Laz S\u00fcrg\u00fcn\u00fc: Helimi\u015fi Hasani.\u201d Makale, Hasan Helimi\u015fi hakk\u0131nda olduk\u00e7a \u2018doyurucu\u2019 bilgiye sahipti. Hasan Helimi\u015fi\u2019nin di\u011ferleriye beraber bir resmi de yer al\u0131yordu. Hasan Helimi\u015fi\u2019nin tablolar\u0131 hakk\u0131nda 1979\u2019da Rus\u00e7a olarak yay\u0131nlanm\u0131\u015f bir katolog da makaleye eklenmi\u015fti. Katolo\u011fu T\u00fcrk\u00e7e\u2019ye Murat Pap\u015fu \u00e7evirmi\u015f. Mjora Dergisi\u2019nde Hasan Helimi\u015fi\u2019nin iki \u015fiiri de yay\u0131nlanm\u0131\u015ft\u0131: \u201cMu P\u0306at E Skiri!\u201d ( Ne Yapal\u0131m Ey O\u011ful!\u201d) ve \u201cOn\u00e7amure\u201d (\u201cDibek\u201d).<\/p>\n Hasan Helimi\u015fi, 1907\u2019de Orta Hopa\u2019da do\u011fmu\u015f; varl\u0131kl\u0131 bir ailenin \u00e7ocu\u011fu. Birinci D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda muhacirlik ya\u015f\u0131yor. \u00c7ok gen\u00e7 ya\u015flarda TKF ile tan\u0131\u015f\u0131yor; kadrolar\u0131 aras\u0131nda yer al\u0131yor. 1932\u2019de Sovyetler Birli\u011fi\u2019ne gidiyor. Sovyet Sosyalist Cumhuriyetler Birli\u011fi Halk E\u011fitim Komiserli\u011fi taraf\u0131ndan Leningrad\u2019daki Ulusal Az\u0131nl\u0131klar Okulu\u2019na g\u00f6nderiliyor. Dans, m\u00fczik, tiyatro gibi dallarda da e\u011fitim al\u0131yor. 1935\u2019de bir tramvay kazas\u0131 ge\u00e7iriyor ve sa\u011f baca\u011f\u0131n\u0131 kaybediyor. E\u011fitimini tamamlayam\u0131yor. T\u00fcrkiye\u2019ye de d\u00f6nemiyor. Batum\u2019a yerle\u015fiyor. Ancak SBKP\u2019deki tasfiye hareketi Hasan Helimi\u015fi\u2019yi de etkiler. 1938\u2019de tutuklan\u0131r. K\u0131sa s\u00fcre sonra serbest b\u0131rak\u0131l\u0131r. Ancak \u0130kinci D\u00fcnya Sava\u015f\u0131 bitiminde bu kez Sibirya\u2019ya, Tomskir\u2019e \u00e7oluk \u00e7ocuk s\u00fcrg\u00fcne g\u00f6nderilir. Stalin\u2019in \u00f6l\u00fcm\u00fcnden d\u00f6rt y\u0131l sonra Batum\u2019a g\u00f6nderilir. Ku\u015fkusuz Hasan Helimi\u015fi de \u00f6nemli bir ki\u015fiydi. Muhtemelen \u0130skender Tzita\u015fi\u2019yi tan\u0131yordu ve yine b\u00fcy\u00fck ihtimaldir ki, di\u011ferleriyle birlikte, Lazlar\u0131n Sovyetler Birli\u011fi\u2019nde\u00a0\u00a0\u201cK\u00fclt\u00fcrel Haklara\u201d sahip olduklar\u0131 d\u00f6nemde ayn\u0131 \u00e7al\u0131\u015fma grubu i\u00e7inde yer alm\u0131\u015ft\u0131. Ancak \u0130skender Tzita\u015fi katledilmi\u015f, Hasan Helimi\u015fi ise s\u00fcrg\u00fcnlere g\u00f6nderilmi\u015fti. Ayn\u0131 kadrodan Muhammed Vanili\u015fi ise, o d\u00f6nemde hi\u00e7 zarar g\u00f6rmemi\u015f, \u00fcstelik \u00f6nemli kadrolara getirilmi\u015fti. Kar\u015f\u0131ki Sarp\u2019ta Hasan Helimi\u015fi gibi en az bir d\u00fczine insan bulundu\u011funa ku\u015fku yok. Ancak Hasan Helimi\u015fi her nedense \u00f6n plana \u00e7\u0131kar\u0131l\u0131r. Bunun da \u00f6tesinde, Hasan Helimi\u015fi\u2019den \u00e7ok daha fazla bir \u00f6neme sahip \u0130skender Tzita\u015fi hakk\u0131nda hi\u00e7bir bilgiye ula\u015f\u0131lamaz. Adeta Hasan Helimi\u015fi kullan\u0131larak \u0130skender Tzita\u015fi dikkatlerden ka\u00e7\u0131r\u0131lmak istenir. Bu konuda \u0130smail Avc\u0131 Bucakli\u015fi\u2019nin de\u011fil ancak, onu Hasan Helimi\u015fi hakk\u0131nda bilgi ve belgeye bo\u011fanlar\u0131n bir kast\u0131 olabilir. Nitekim Batum\u2019da bir soka\u011fa Hasan Helimi\u015fi\u2019nin ad\u0131 bile verilir; ad\u0131na m\u00fczik festivalleri, sergiler d\u00fczenlenir!<\/p>\n <\/p>\n \u201c\u0130skender Tzita\u015fi Kimdi? Neden \u00d6ld\u00fcr\u00fcld\u00fc?\u201d<\/strong><\/p>\n \u0130skender Tzita\u015fi hakk\u0131nda uzunca da bir makale yazd\u0131m. Bu makalemi \u201cYeni Kafkasya Gazetesi\u201dnin 36 (1) nolu say\u0131s\u0131nda 9 A\u011fustos 2001 tarhinde yay\u0131mland\u0131. Makalemin ba\u015fl\u0131\u011f\u0131 \u015f\u00f6yleydi: \u201cYaz\u0131l\u0131 Laz Edebiyat\u0131n\u0131n \u00d6nc\u00fcs\u00fc \u0130skender Tzita\u015fi Kimdi? Neden \u00d6ld\u00fcr\u00fcld\u00fc?\u201d Bu makaleyle de \u0130skender Tzita\u015fi\u2019ye ve kimlik m\u00fccadelesine\u00a0\u00a0dikkat \u00e7ekmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131m. G\u00fcrcistan ve T\u00fcrkiye\u2019deki resm\u00ee ideoloji ve resm\u00ee tarih tezleri etkiliydi. Laz ayd\u0131nlar\u0131 da bu tezlere kar\u015f\u0131 m\u00fccadele edebilecek donan\u0131ma h\u00e2l\u00e2 sahip de\u011fildiler. E\u011fer bug\u00fcnk\u00fc donan\u0131m, cesaret ve kolektif bilin\u00e7 o zaman olsayd\u0131, bug\u00fcn Laz kimlik m\u00fccadelesi daha ba\u015fka bir konumda olacakt\u0131.<\/p>\n \u0130skender Tzita\u015fi\u2019nin \u00f6nemi nereden geliyor? \u0130skender Tzita\u015fi, Abhazya ve Acaristan\u2019da ya\u015fayan ve anadilleri Lazca olan \u00e7ocuklara anadillerinde \u00f6\u011fretim konusunda \u00f6nemli ad\u0131mlar att\u0131\u011f\u0131 ve bununla da yaz\u0131l\u0131 Laz Edebiyat\u2019\u0131n\u0131n \u00f6nc\u00fcs\u00fc, bayrakla\u015fan bir isim oldu\u011fu i\u00e7in \u00f6nemlidir. 1920\u2019li y\u0131llar\u0131n ikinci yar\u0131s\u0131ndan neredeyse 1937 y\u0131l\u0131na kadar bu alanda faaliyetlerini y\u00fcr\u00fct\u00fcr. \u0130skender Tzita\u015fi, yaln\u0131zca yaz\u0131l\u0131 Laz Edebiyat\u0131\u2019n\u0131n \u00f6nc\u00fcs\u00fc de\u011fil, ayn\u0131 zamanda da Sovyetler Birli\u011fi Lazlar\u0131n\u0131n yeni ekonomik d\u00fczen i\u00e7inde kolektif \u00f6rg\u00fctlendirmelerinde de \u00f6nemli bir \u00f6nc\u00fcd\u00fcr; Sovyetler Birli\u011fi Laz Halk \u00f6nderidir. Tabii \u0130skender Tzita\u015fi b\u00fct\u00fcn bu olumlu i\u015fleri tek ba\u015f\u0131na yapmam\u0131\u015ft\u0131r. Etraf\u0131nda Lazlardan ula\u015fan ku\u015fkusuz bir kadro vard\u0131. Burada ak\u0131ldan hi\u00e7 uzak tutulmamas\u0131 gereken ise, onun kompartiyal\u0131 oldu\u011fu ve Sovyet y\u00f6netimi taraf\u0131ndan da desteklendi\u011fidir. Yukar\u0131da belirttim; daha \u00f6nceki k\u0131t bilgilerlerimle \u0130skender Tzita\u015fi\u2019nin kimli\u011fine ili\u015fkin bir makale yazd\u0131m. Daha do\u011frusu, konuyu irdelemeye \u00e7al\u0131\u015ft\u0131m. Kendisini ve dolay\u0131s\u0131yla m\u00fccadelesini g\u00fcndeme getirmeye \u00e7al\u0131\u015ft\u0131m, g\u00fcn\u00fcm\u00fcz Laz kimlik m\u00fccadelesinde bir model olarak kabul edilmesini istiyordum. Bug\u00fcn art\u0131k, o makalemi yazd\u0131\u011f\u0131m bilgi da\u011farc\u0131\u011f\u0131m\u0131n \u00e7ok \u00fczerinde bir bilgiye sahibiz. \u0130skender Tzita\u015fi ve yapt\u0131klar\u0131 hakk\u0131nda. \u0130rfan \u00c7. Aleksiva, \u00e7al\u0131\u015fmalar y\u00fcr\u00fctt\u00fc ve \u0130skender Tzita\u015fi ile ilgili bilgileri bizlere ula\u015ft\u0131rd\u0131.<\/p>\n <\/p>\n G\u00fcn\u00fcm\u00fczde Lazca \u00d6\u011fretimi ve Lazca \u0130le E\u011fitim<\/strong><\/p>\n Burada 2012 i\u00e7inde \u0130rfan \u00c7. Aleksiva\u2019n\u0131n deste\u011fiyle a\u00e7\u0131\u011fa \u00e7\u0131kan ve T\u00fcrkiye\u2019de yay\u0131nlanan iki kitab\u0131n ad\u0131n\u0131 anmadan ge\u00e7emeyece\u011fim: \u10dd\u10ee\u10d4\u10e1\u10d0\u10e4\u10e3\u10e8\u10d8 \u10e1\u10e3\u10e4\u10d0\u10e0\u10d0\/ \u201cOxesapu\u015fi Supara\u201d ( Lazca \u201cMatematik Kitab\u0131\u201d) ve \u10e9\u10e5\u10e3\u10dc\u10d8 \u10ed\u10d0\u10e0\u10d0- \u10d0\u10da\u10d1\u10dd\u10dc\u10d8\u10e8\u10d8 \u10e1\u10e3\u10e4\u10d0\u10e0\u10d0\/ \u201c\u00c7kuni\u00a0\u00c7hara- Alboni\u015fi Supara\u201d ( \u201cYaz\u0131m\u0131z- Alfabe Kitab\u0131\u201d). \u0130skender Tzita\u015fi ad\u0131yla 1930\u2019lu y\u0131llarda Sohum\u2019de yay\u0131nlanan ders kitaplar\u0131ndan yaln\u0131zca ikisi bunlar. 1994\u2019te t\u0131pk\u0131bas\u0131m\u0131n\u0131 yapt\u0131rd\u0131\u011f\u0131m \u201cAlboni\u201d ve \u015fu anda internet ortam\u0131nda bulunan \u10dd\u10d9\u10d8\u10d7\u10ee\u10e3\u10e8\u10d4\u10dc\u10d8 \u10e1\u10e3\u10e4\u10d0\u10e0\u10d0- \u10db\u10d0\u10df\u10e3\u10e0\u10d0\u10dc\u10d8 \u10f6\u10d8\u10da\u10d0\/ \u201cOk\u0306itxu\u015feni Supara- Majurani fila\u201d ile birlikte \u0130rfan \u00c7. Aleksiva\u2019n\u0131n yay\u0131nlanmas\u0131na katk\u0131da bulundu\u011fu di\u011fer iki kitap Lazcan\u0131n yetmi\u015f sene \u00f6nce e\u011fitim ve \u00f6\u011fretim dili oldu\u011funu g\u00f6stermektedir. Bu y\u00f6n\u00fcyle de \u0130skender Tzita\u015fi\u2019nin e\u011fitimcili\u011fi g\u00fcn\u00fcm\u00fcze de \u00f6nemli bir \u00f6rnek te\u015fkil etmektedir. G\u00fcn\u00fcm\u00fcz\u00fcn Laz ayd\u0131nlar\u0131n\u0131n \u0130skender Tzita\u015fi\u2019den \u00f6\u011frenecekler \u00e7ok \u015fey var. \u0130skender Tzita\u015fi\u2019nin \u00f6nemi yeni yeni kavran\u0131yor ve eserleri de yeni yeni burada yay\u0131mlan\u0131yor. Yaln\u0131zca yay\u0131nlanan eserleri de\u011fil, ayn\u0131 zamanda da \u0130skender Tzita\u015fi\u2019nin yazd\u0131\u011f\u0131 mektuplara da ula\u015f\u0131yoruz. Art\u0131k \u0130skender Tzita\u015fi\u2019nin \u00fczerindeki sis perdesi de kalk\u0131yor. Sovyet Ansiklopedisi\u2019ne yazd\u0131\u011f\u0131 \u201cLazlar ve \u201cLazca\u201d maddelerinden de haberdar\u0131z art\u0131k. B\u00fct\u00fcn bu bilgilerin a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131na \u00f6nc\u00fcl\u00fck eden \u0130rfan \u00c7. Aleksiva\u2019ya \u00e7ok \u015fey bor\u00e7luyuz.<\/p>\n Burada e\u011fitim emek\u00e7isi ve yazar Hasan Uzuhasano\u011flu\u2019nu da anmak gerekiyor. Kendisi bu \u00f6\u011fretim y\u0131l\u0131nda anadil s\u0131n\u0131f\u0131 a\u00e7\u0131lmas\u0131 i\u00e7in y\u00f6resinde \u00e7aba g\u00f6stermi\u015ftir. Velilerin dilek\u00e7e vererek okullarda Lazca anadil dersleri a\u00e7\u0131lmas\u0131 konusunda duyarl\u0131l\u0131k g\u00f6stermelerine \u00f6nderlik etmi\u015ftir. Nitekim anadil s\u0131n\u0131f\u0131 a\u00e7\u0131lmas\u0131 i\u00e7in yeterli say\u0131da dilek\u00e7e verilmi\u015f ancak hen\u00fcz m\u00fcfredat haz\u0131r olmad\u0131\u011f\u0131 i\u00e7in Lazca anadil dersleri bu y\u0131l verilememi\u015ftir. \u00dcmit ederiz, Laz ayd\u0131nlar\u0131 son deklerasyon konusunda g\u00f6sterdikleri hassasiyeti \u201cLazca Anadili M\u00fcfredat\u201d konusunda da g\u00f6sterirler de, m\u00fcfredat\u0131 M. E. B Talim Terbiye Kurulu\u2019na sunarlar ve takip\u00e7isi de olurlar. Ancak bu bir veya iki ki\u015finin imzas\u0131yla de\u011fil bu konuya kafa yoran b\u00fct\u00fcn Laz ayd\u0131nlar\u0131n\u0131n imzas\u0131yla ger\u00e7ekle\u015ftirilmelidir. Y\u0131lmaz Avc\u0131\u00a0\u00a0ve ben standart A1 ve A2 format\u0131nda Lazca bir m\u00fcfredat program\u0131 haz\u0131rlad\u0131k\u2026\u201cLazca Anadil Dersleri S\u0131n\u0131flar\u0131\u201d,yaln\u0131zca Lazlar\u0131n tarihsel olarak ya\u015fad\u0131klar\u0131 y\u00f6relerdeki okullarda de\u011fil, Bat\u0131\u2019daki \u201cMuhacir K\u00f6yleri\u201dnde de, \u0130stanbul\u2019da da a\u00e7\u0131lmal\u0131d\u0131r; a\u00e7\u0131labilir. Bunun i\u00e7in Laz ayd\u0131nlar\u0131, \u015fapkalar\u0131n\u0131 \u00f6nlerine koyup d\u00fc\u015f\u00fcnmelidir.<\/p>\n \u00c7e\u015fitli kurumlarda Lazca ders verenler de aralar\u0131ndaki ileti\u015fimi geli\u015ftirmelidir. Birbirlerinin ne yapt\u0131\u011f\u0131ndan haberdar olmal\u0131d\u0131rlar. Birbirlerinden \u00f6\u011frenecekleri \u00e7ok \u015fey var. B\u00fct\u00fcn bunlar\u0131 neredeyse otuz y\u0131llk tecr\u00fcbe ve birikime sahip bir yabanc\u0131 dil \u00f6\u011fretmeni olarak s\u00f6yl\u00fcyorum. \u00d6rnek vermek gerekirse, Kocaeli\u2019de kurulu Sima Laz Vakf\u0131\u2019nda Lazca dersleri veren Munir Y\u0131lmaz Avc\u0131 ile dayan\u0131\u015fma g\u00f6steriyoruz. Munir Y\u0131lmaz Avc\u0131, bir anlamda bana dan\u0131\u015fmanl\u0131k yap\u0131yor. Ne zaman ba\u015f\u0131m s\u0131k\u0131\u015fsa, onu hemen yan\u0131nda g\u00f6r\u00fcyorum. Burada verdi\u011fim dersler, Aka-der yetkililerinin talebi \u00fczerine ders materyali olarak yay\u0131nlanacak.<\/p>\n \u0130skender Tzita\u015fi\u2019nin \u00e7izgisine yakla\u015ft\u0131k\u00e7a, Laz ayd\u0131nlar\u0131n\u0131n dayan\u0131\u015fma g\u00f6stererek kolektif bilin\u00e7le Laz Kimli\u011fini ya\u015fatma m\u00fccadelesini g\u00fc\u00e7lendirdikleri g\u00f6r\u00fclmektedir. Ondan uzakla\u015ft\u0131k\u00e7a da Laz kimli\u011fi, Laz dili ve bunlar i\u00e7in m\u00fccadeleden uzakla\u015f\u0131lmakta konu, ego tatmin arac\u0131 olarak kullan\u0131lmaktad\u0131r. \u0130\u015fte bu sebepledir ki, TRT 2004\u2019te Lazca radyo- televizyon yay\u0131n\u0131 yapmad\u0131\u011f\u0131 zaman da, bu \u00f6\u011fretim y\u0131l\u0131nda Lazca okullarda se\u00e7meli ders olamad\u0131\u011f\u0131nda da Laz ayd\u0131nlar\u0131 varl\u0131k g\u00f6steremediler. Laz ayd\u0131nlar\u0131n\u0131n \u00f6ncelikle yapmalar\u0131 gereken, ego ve siyas\u00ee yakla\u015f\u0131mlar\u0131n\u0131 bu konuda bir yana b\u0131rakarak, bir araya gelerek kimlikleri i\u00e7in neler yapmalar\u0131, neleri yapabilecekleri konusunda birlikte \u00e7al\u0131\u015fmalar\u0131d\u0131r.<\/p>\n \u0130skender Tzita\u015fi Abhazya ve Acaristan Lazlar\u0131 Halk \u00f6nderidir. 1930\u2019lu y\u0131llarda haks\u0131z yere tasfiye edilmi\u015f ve katledilmi\u015ftir. Art\u0131k itibar\u0131 iade edilmelidir. Bu konuda hem Tiflis\u2019e hem de Sohum\u2019a g\u00f6rev d\u00fc\u015fmektedir.<\/p>\n Laz Kimli\u011fini ya\u015fatma m\u00fccadelesi son derece cidd\u00ee bir konu. Laz kimli\u011fini ya\u015fatma denilince de \u00f6ncelikle \u0130skender Tzita\u015fi \u00e7izgisinde bulu\u015fmak gerekir. \u0130skender Tzita\u015fi, Lazca gibi anadillerinin kozmopolit kent hayat\u0131nda nas\u0131l ya\u015fayaca\u011f\u0131na ili\u015fkin olarak bizlere seksen y\u0131ldan beri \u0131\u015f\u0131k sa\u00e7maya h\u00e2l\u00e2 devam ediyor.<\/p>\n Ge\u00e7mi\u015fte hem T\u00fcrkiye\u2019de hem de Sovyetler Birli\u011fi\u2019nde Lazca ile e\u011fitim vermek gerekiyordu. Bu k\u0131smen k\u0131sa bir s\u00fcre Sovyetler Birli\u011fi\u2019nde uyguland\u0131. T\u00fcrkiye\u2019de ise, Lazca hi\u00e7bir zaman g\u00fczel g\u00fcnler g\u00f6rmedi; yok edilmeye \u00e7al\u0131\u015f\u0131ld\u0131. G\u00fcn\u00fcm\u00fczde ise, Lazcay\u0131 hem \u00f6\u011fretmek hem de Lazca ile e\u011fitim- \u00f6\u011fretim yapmak gerekiyor. Bu konuda \u00e7aba g\u00f6stermesi gerekenler ise, Laz ayd\u0131nlar\u0131d\u0131r. B\u00fct\u00fcn bunlar iki-\u00fc\u00e7 ki\u015finin alt\u0131ndan kalkabilece\u011fi i\u015fler de\u011fil; ki\u015fisel donan\u0131m, cesaret ve kolektif duru\u015f ve bilinci gerektiriyor. Bu konularda Laz ayd\u0131nlar\u0131, k\u00fc\u00e7\u00fck burjuva kendini be\u011fenmi\u015flikleri ve dar grupsal taassubu terk edip cidd\u00ee i\u015fleri birlikte yapman\u0131n yollar\u0131n\u0131 aramal\u0131d\u0131rlar. Yoksa tarih onlar\u0131 l\u00e2netliyecektir. \u0130zlenecek \u00e7izgi bellidir, ku\u015fkusuz \u0130skender Tzita\u015fi\u2019nin \u00e7izgisi.<\/p>\n Kat\u0131l\u0131m ve katk\u0131lar\u0131n\u0131z i\u00e7in te\u015fekk\u00fcr ederim. (14 Nisan 2013 Pazar g\u00fcn\u00fc Kad\u0131k\u00f6y Aka-der\u2019de \u201cLazuri Mektebi\u201d taraf\u0131ndan d\u00fczenlenen\u00a0\u00a0\u201c\u0130skender Tzita\u015fi\u2019den Bug\u00fcne Lazca E\u011fitimi\u201d ba\u015fl\u0131kl\u0131 paneldeki sunum metnimdir. Ali \u0130hsan Aksamaz\/ yusufbulut.com, 14 IV 2013)<\/p>\n (\u0130skender Tzita\u015fi ile \u0130lgili \u00d6nerilen Okumalar:<\/strong> Ali \u0130hsan Aksamaz (1997): \u201cKafkasya\u2019dan Karadeniz\u2019e Lazlar\u0131n Tarihsel Yolculu\u011fu\u201d, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi, \u0130stanbul; Ali \u0130hsan Aksamaz (2000): \u201cLazlar\u201d, Sorun Yay\u0131nlar\u0131, \u0130stanbul; Ali \u0130hsan Aksamaz (2011): \u201cLaz Ayd\u0131nlar\u0131 ve Sorumluluk\u201d, Sorun Yay\u0131nlar\u0131, \u0130stanbul; Ali \u0130hsan Aksamaz (2011): \u201cDo\u011fu Karadeniz\u2019de Resm\u00ee \u0130deolojiler Ku\u015fatmas\u0131\u201d, Belge Yay\u0131nlar\u0131, \u0130stanbul; Ali \u0130hsan Aksamaz (2012-13): \u201cMakaleler\u201d, lazca.org, yusufbulut.com<\/a>; \u0130skender Tzita\u015fi (1994): \u201cAlboni\u201d (\u201cAlfabe\u201d), (T\u0131pk\u0131bas\u0131m, yay\u0131na haz\u0131rlayan: Ali \u0130hsan Aksamaz, \u0130stanbul; \u0130skender Tzita\u015fi (2012): \u201cOxesapu\u015fi Supara\u201d (\u201cLazca Matematik Kitab\u0131\u201d), (T\u0131pk\u0131bas\u0131m, s\u00f6zl\u00fck; yay\u0131na haz\u0131rlayan: \u0130rfan \u00c7. Aleksiva), Geoaktif Yay\u0131nlar\u0131, \u0130stanbul; \u0130skender Tzita\u015fi (2012): \u201c\u00c7kuni\u00a0\u00c7hara- Alboni\u015fi Supara\u201d (\u201cYaz\u0131m\u0131z- Alfabe Kitab\u0131\u201d), (T\u0131pk\u0131bas\u0131m, s\u00f6zl\u00fck; yay\u0131na haz\u0131rlayan : \u0130rfan \u00c7. Aleksiva), Laz K\u00fclt\u00fcr Derne\u011fi, \u0130stanbul)<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Ali İhsan Aksamaz Laz kimlik mücadelesinin başlangıcı, bugünkü bilgilerimize göre, günümüzden yüzyıl öncesine dayanır. Bu mücadele tarihi içinde karşımıza bayraklaşan iki isim çıkar. Bunlardan ilki Hopalı Faik Efendi, diğeri ise Искандер Циташи Теймуразович\/ ისქენდერ წითაში\/ İskender Ǯitaşi\/ İskender Tzitaşi’dir. Hopalı Faik Efendi, Osmanlı Lazistanı’ndan bir Laz aydınıdır. İskender Tzitaşi ise, Sovyet Lazları Halk Önderi. Her ikisi 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\nRize- Pazarl\u0131 Osman(Top\u00e7uo\u011flu) ve Safiye Top\u00e7uo\u011flu<\/em><\/p>\n
\nNestor Lakoba ve \u0130skender Tzita\u015fi<\/em><\/p>\n
\n\u201cLazlar\u2019\u0131n Tarihi\u201d adl\u0131 kitap ve yay\u0131nc\u0131s\u0131 Cemal \u015eener<\/em><\/p>\n
\nSo\u011fuk Sava\u015f\u2019\u0131n bitmesiyle T\u00fcrkiye\u2019de etnik gruplara ili\u015fkin yay\u0131nlar\u0131n say\u0131s\u0131nda art\u0131\u015f oldu<\/em><\/p>\n
\nSB\u2019nin \u00e7\u00f6k\u00fc\u015f d\u00f6neminde Bat\u0131 Almanya\u2019da yay\u0131nlanan \u201cLazuri Alfabe\u201d ve sonraki di\u011fer yay\u0131nlar<\/em><\/p>\n
\n\u201cLaz Enstit\u00fcs\u00fc kuruluyor\u201d (Akt\u00fcel, say\u0131 66, 8-14 X 1992)<\/em><\/p>\n
\n(1993 Kas\u0131m)\u201cOgni Dergisi\u201dnin 1. say\u0131s\u0131; Mehmedali Bar\u0131\u015f Be\u015fli, Ahmet Hulusi K\u0131r\u0131m ve Ali \u0130hsan Aksamaz <\/em>(Foto\u011fraf: Veysel Tekin)<\/em><\/p>\n
\n\u201cAlboni\u201d\/ Laz Alfabesi; 1935\u2019te Sohum\u2019da, 1994\u2019te \u0130stanbul\u2019da yay\u0131nland\u0131<\/em><\/p>\n
\nHasan Helimi\u015fi, bir grup Laz \u00f6\u011frenciyle<\/em><\/p>\n
\nAra\u015ft\u0131rmac\u0131- yazar \u0130rfan \u00c7. Aleksiva \u00f6nemli \u00e7al\u0131\u015fmalar y\u00fcr\u00fctt\u00fc<\/em><\/p>\n
\n\u0130skender Tzita\u015fi Paneli\u2019nden g\u00f6r\u00fcnt\u00fcler (Lazuri Mektebi\/ Aka- der, Kad\u0131k\u00f6y, 14 IV 2013)<\/em><\/p>\n
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