{"id":23770,"date":"2022-03-01T18:03:01","date_gmt":"2022-03-02T00:03:01","guid":{"rendered":"http:\/\/www.circassiancenter.com\/tr\/?p=23770"},"modified":"2022-03-17T19:02:50","modified_gmt":"2022-03-18T00:02:50","slug":"varan-3-cerkeslerin-21-yuzyili","status":"publish","type":"post","link":"https:\/\/www.circassiancenter.com\/tr\/varan-3-cerkeslerin-21-yuzyili\/","title":{"rendered":"VARAN \u2013 3 \u00c7ERKESLER\u0130N 21. Y\u00dcZYILI"},"content":{"rendered":"

\"\"<\/p>\n

Dr. ME\u015eFE\u015e’\u00dc Necdet Hatam<\/strong><\/p>\n

Say\u0131n Cahit Aslan, takdir etti\u011fim, xabzeyi en iyi tan\u0131mlayan bizden bir akademisyen. Daha \u00f6nce okudu\u011fum Etnisite adl\u0131 kitab\u0131 ve Kitaptaki k\u0131sa tan\u0131t\u0131m yaz\u0131s\u0131 beklentilerimi de b\u00fcy\u00fctm\u00fc\u015ft\u00fc. Ancak \u00fcz\u00fcc\u00fcd\u00fcr ki hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011frad\u0131m. Kendi alan\u0131nda sayg\u0131n bilim insan\u0131 \u00c7erkeslerin gelecek kurgusunu \u00e7al\u0131 dolan\u0131r gibi dolanm\u0131\u015f ve \u201cm\u0131\u015f\u201d gibi yapm\u0131\u015ft\u0131r.<\/p>\n

Do\u011frusu Say\u0131n Aslan yaz\u0131n\u0131n ba\u015fl\u0131\u011f\u0131 da beklentiye girmeyin der gibiydi: \u201cT\u00fcrkiye\u2019de Milli Kimli\u011fin in\u015fas\u0131 ve Farkl\u0131 Etnik Gruplar\u0131n Durumu: \u00c7erkesler \u00d6rne\u011fi\u201d Anla\u015f\u0131laca\u011f\u0131 gibi Say\u0131n Aslan \u00c7erkes siyasetini, \u00c7erkes kimli\u011finin in\u015fas\u0131n\u0131, bu in\u015fada anayurdun yerini de\u011fil T\u00fcrk Milli Kimli\u011finin in\u015fas\u0131n\u0131 ve bu in\u015fada \u00c7erkeslerin yerini anlatacakt\u0131, \u00f6yle de yapt\u0131. \u00d6zetle kitab\u0131n ad\u0131n\u0131n d\u00fc\u015f\u00fcnd\u00fcrd\u00fcklerine ayk\u0131r\u0131 davranm\u0131\u015f ancak kendi yaz\u0131 ba\u015fl\u0131\u011f\u0131na sad\u0131k kalm\u0131\u015ft\u0131r.<\/p>\n

\u00d6rne\u011fin; \u201cDevletinki yaln\u0131zca bireysel kimliklerin toplam\u0131ndan daha fazla bir \u015feydir. Bundan dolay\u0131 \u00c7erkeslerin durumunda oldu\u011fu gibi farkl\u0131 k\u00f6ken kimlikler sahip bireyler s\u00f6z konusu olunca baz\u0131 sorunlar da geli\u015fmeye ba\u015flar.\u201d66″ demi\u015ftir.<\/p>\n

G\u00f6r\u00fclebilece\u011fi gibi T\u00fcrkiye\u2019de milli kimli\u011fin in\u015fas\u0131nda farkl\u0131 k\u00f6kenden olanlar\u0131n bu arada \u00c7erkeslerin varl\u0131klar\u0131n\u0131 sorun g\u00f6ren bir yakla\u015f\u0131m.<\/p>\n

\u201c\u00dcstelik, kan ba\u011f\u0131, co\u011frafi olarak ikamete bakmaks\u0131z\u0131n, insanlar\u0131n kimli\u011fine bakar. Toprak ba\u011f\u0131 soyla ili\u015fkisi olmayan insanlar\u0131n kimli\u011fine bakar. T\u00fcrkiye Cumhuriyeti yurtta\u015fl\u0131k s\u00fcrecinde b\u00fcy\u00fck \u00e7o\u011funlukla kan ba\u011f\u0131 ilkesi ge\u00e7erlidir.69\u201d<\/p>\n

Oysa, yukar\u0131daki bu c\u00fcmlelerden sonra \u00c7erkeslerin temel al\u0131nmas\u0131 gereken ilkenin, \u00f6zellikle anavatan d\u0131\u015f\u0131ndakilerin toprak ba\u011f\u0131 de\u011fil kan ba\u011f\u0131 oldu\u011funun vurgulasayd\u0131 g\u00fczel olmaz m\u0131yd\u0131, ger\u00e7ek\u00e7i olmaz m\u0131yd\u0131, projeksiyona katk\u0131 olmaz m\u0131yd\u0131,? Bir de RF\u2019nin 1999 y\u0131l\u0131nda kabul etti\u011fi soyda\u015flara y\u00f6nelik devlet politikas\u0131n\u0131 i\u00e7eren yasan\u0131n sadece Ruslar\u0131 de\u011fil autokhton halklar\u0131, bu arada \u00c7erkesleri de kapsad\u0131\u011f\u0131n\u0131 vurgulasayd\u0131. Son 4 y\u0131ld\u0131r soyda\u015flar\u0131n \u00fclkeye d\u00f6n\u00fc\u015f\u00fcn\u00fc kolayla\u015ft\u0131ran programa Ad\u0131\u011fey Cumhuriyetinin dahil oldu\u011funu da ekleseydi…<\/p>\n

\u201cFakat \u201c\u00f6tekiler\u201d yurtta\u015fl\u0131\u011f\u0131n yan anlamlar\u0131n\u0131, demokratik de\u011ferlerle, d\u00fc\u015f\u00fcnceyle, g\u00fc\u00e7 ve adaletle daha \u00e7ok birle\u015fecektir. Bu sefer \u00f6tekiler bu de\u011ferleri yurtta\u015fl\u0131\u011fa ba\u011flam\u0131\u015f olacaklard\u0131r. \u00d6rne\u011fin T\u00fcrkiye Cumhuriyetinde bir\u00e7ok etnik grup kendilerini orijin olarak T\u00fcrk g\u00f6rmezler. \u00d6zellikle K\u00fcrtler Anadolu\u2019nun do\u011fal par\u00e7alar\u0131d\u0131rlar fakat etnik anlamda T\u00fcrk kimli\u011fine g\u00f6ndermeler yapmaya yana\u015fmad\u0131klar\u0131n\u0131 beyan etmi\u015flerdir. (Ba\u015fkaya, 1991; Belge, 1995) \u00c7erkesleri de bu kategoride de\u011ferlendirmek m\u00fcmk\u00fcnd\u00fcr. Bu durum yurtta\u015fl\u0131\u011f\u0131n resmi tan\u0131m\u0131 ile \u00f6teki olman\u0131n alg\u0131s\u0131n\u0131n birbiri ile uygunluk i\u00e7inde olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir.71\u201d<\/p>\n

Burada \u00c7erkes gelecek kurgusu nerede? Anlayan beri gelsin\u2026<\/p>\n

Akademisyenimizin bilgisizli\u011fini a\u00e7\u0131\u011fa vuran c\u00fcmleler de yok de\u011fil yaz\u0131da. \u00d6rne\u011fin; \u201cT\u00fcrkiye ikili yurtta\u015fl\u0131k konusunda baz\u0131 sosyal, ideolojik ve yasal s\u0131k\u0131nt\u0131lara sahiptir\u202671\u201d yarg\u0131s\u0131 ger\u00e7ek\u00e7i olmad\u0131\u011f\u0131 gibi, \u00f6zellikle Almanya ile k\u0131yasland\u0131\u011f\u0131nda T\u00fcrkiye Cumhuriyeti\u2019ne b\u00fcy\u00fck haks\u0131zl\u0131kt\u0131r. \u00c7\u00fcnk\u00fc Almanya ikili vatanda\u015fl\u0131\u011f\u0131 daha yeni yeni konu\u015fmaya ba\u015flam\u0131\u015ft\u0131r. Bug\u00fcne kadar da bir\u00e7ok T\u00fcrk vatanda\u015f\u0131 Alman vatanda\u015fl\u0131\u011f\u0131ndan at\u0131lma tehlikesi ya\u015fam\u0131\u015ft\u0131r. T\u00fcrkiye ise bu engeli a\u015fmak, vatanda\u015flar\u0131n\u0131n hak kayb\u0131n\u0131 \u00f6nlemek i\u00e7in “mavi kart” uygulamas\u0131 ba\u015flatm\u0131\u015ft\u0131r. Bu uygulama ile, \u00e7\u0131kma izni almak sureti ile T\u00fcrk vatanda\u015fl\u0131\u011f\u0131n\u0131 kaybedenler ve \u00fc\u00e7\u00fcnc\u00fc dereceye kadar olan altsoylar\u0131 belirli istisnalar d\u0131\u015f\u0131nda hak kayb\u0131na u\u011framamaktad\u0131r.<\/p>\n

\u201cDo\u011fal olarak asimilasyona direnenlerin baz\u0131lar\u0131 kendi k\u00f6ken \u00fclkelerine d\u00f6nme planlar\u0131n\u0131 hayallerinde ya\u015fat\u0131rlar. \u00d6rne\u011fin SSCB sonras\u0131nda bir\u00e7ok \u00c7erkes ailenin Kuzey Kafkasya\u2019ya kendi ata topraklar\u0131na veya Almanc\u0131 ailelerin yurda geri d\u00f6nmesi b\u00f6yle bir olayd\u0131r.71\u201d Kimileyin de b\u00f6yle s\u00fcr\u00e7\u00fc lisan olmu\u015f ger\u00e7e\u011fi s\u00f6yleyivermi\u015ftir Say\u0131n Aslan.<\/p>\n

Demek ki neymi\u015f k\u00f6ken \u00fclkelerine d\u00f6nme planlar\u0131n\u0131 hayallerinde ya\u015fatanlar dahas\u0131 d\u00f6nenler asimilasyona direnenlermi\u015f. Ya da tersinden okursak k\u00f6ken \u00fclkesine d\u00f6n\u00fc\u015f hayali kurmayanlar dahas\u0131 d\u00f6nmeyecek olanlar asimilasyona direnmeyenler, direnemeyeceklermi\u015f.<\/p>\n

Bir de hayal \u00f6tesi bir c\u00fcmle: \u201cDiaspora \u00c7erkesleri de s\u00fcrekli Kuzey Kafkasya Cumhuriyetlerine gidip gelmektedirler.72<\/p>\n

Anavatan\u0131 g\u00f6ren \u00c7erkes say\u0131s\u0131, T\u00fcrkiye\u2019deki \u00c7erkes say\u0131s\u0131 bir yana y\u00fczlerce derne\u011fin \u00fcye say\u0131s\u0131 ile oranland\u0131\u011f\u0131nda, \u00c7erkeslerin s\u00fcrekli olarak Kuzey Kafkasya\u2019ya gidip geldikleri de\u011fil tam tersi oldu\u011fu ortaya \u00e7\u0131kacakt\u0131r. Yani \u00c7erkeslerin, anavatan\u0131 \u00e7ok seven, ancak anavatandan uzakta \u00e7ok daha mutlu olan bir halk oldu\u011fu g\u00f6r\u00fclecektir. Peki, bir akademisyenin, hem de bizden bir akademisyen ger\u00e7eklere bu kadar uzak d\u00fc\u015fmesi anla\u015f\u0131labilir bir \u015fey midir?<\/p>\n

T\u00fcm bunlar ve ele\u015ftiriyi hak etse de yaz\u0131y\u0131 uzatmamak i\u00e7in g\u00f6rmezden geldi\u011fimiz c\u00fcmlelere kar\u015f\u0131n, \u201cSonu\u00e7\u201d b\u00f6l\u00fcm\u00fcne gelince 67. Sayfada okudu\u011fumuz \u201cBu makalede yap\u0131lmak istenen T\u00fcrkiye\u2019de milli kimli\u011fin in\u015fas\u0131nda farkl\u0131 k\u00f6ken kimliklere sahip \u00c7erkeslerin konumunu tart\u0131\u015farak gelece\u011fe 21. Y\u00fczy\u0131la y\u00f6nelik projeksiyonlarda bulunmakt\u0131r.\u201d C\u00fcmlesini an\u0131ms\u0131yor ve s\u0131ra gelecek kurgusuna gelmi\u015f olmal\u0131 diye heyecanlan\u0131yorum. Ama\u2026<\/p>\n

Sonu\u00e7:<\/p>\n

\u201cFarkl\u0131 k\u00f6ken kimliklerin gelece\u011fe y\u00f6nelik varl\u0131klar\u0131 hakk\u0131nda \u015fimdiye kadar anlat\u0131lanlardan sadece \u00c7erkeslere y\u00f6nelik bir sonu\u00e7 \u00e7\u0131kartmak de\u011fildir, b\u00f6yle bir sonu\u00e7 \u00e7\u0131kartmak do\u011fru olmayacakt\u0131r. Ancak genel \u00e7\u0131kar\u0131mlar\u0131n yan\u0131na \u00c7erkeslerin \u00f6zg\u00fcn ko\u015fullar\u0131 eklemlenebilir.83\u201d<\/p>\n

En temel \u00e7\u0131kar\u0131m \u015fudur: T\u00fcrk vatanda\u015fl\u0131\u011f\u0131 haklar temelli olmal\u0131 ve aktif vatanda\u015f\u0131n devlet kar\u015f\u0131s\u0131ndaki \u00f6zerkli\u011fine ve kamusal haklar\u0131na vurgu yapan bir kimli\u011fi referans almal\u0131d\u0131r.<\/p>\n

Say\u0131n Aslan, “kitab\u0131n ad\u0131na aldanmay\u0131n sak\u0131n” der gibi de\u011fil mi sizce de?..<\/p>\n

\u201cT\u00fcrkiye\u2019de baz\u0131 etnik gruplar gibi \u00c7erkesler de az\u0131nl\u0131k olarak tan\u0131nmal\u0131d\u0131r.”<\/p>\n

Sonu\u00e7 b\u00f6l\u00fcm\u00fcn\u00fcn bu c\u00fcmlesi, az\u0131nl\u0131klar\u0131n T\u00fcrkiye Cumhuriyeti vatanda\u015flar\u0131ndan daha fazla hak sahibi olduklar\u0131 yan\u0131lg\u0131s\u0131 ile s\u00f6ylenmi\u015f olmal\u0131. Oysa daha 09.11.2008\u2019de, bu galat-\u0131 Me\u015fhura\u201d CC\u2019 de \u201cBask\u0131n Oran Ger\u00e7ekleri \u00c7arp\u0131t\u0131yor mu ne?\u201d ba\u015fl\u0131kl\u0131, ad\u0131m\u0131 yazarak arad\u0131\u011f\u0131n\u0131zda internette bulabilece\u011finiz yaz\u0131 ile dikkat \u00e7ekmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131m.<\/p>\n

“Ba\u015fta ders kitaplar\u0131nda yer alan dil, din, etnisite farkl\u0131l\u0131\u011f\u0131na dayal\u0131 ayr\u0131mc\u0131l\u0131\u011f\u0131 ve nefreti k\u00f6r\u00fckleyen t\u00fcm ifadeler \u00e7\u0131kar\u0131lmal\u0131d\u0131r.<\/p>\n

\u00c7erkeslerin de dahil oldu\u011fu T\u00fcrkiye\u2019nin sahip oldu\u011fu \u00e7ok dilli ve \u00e7ok k\u00fclt\u00fcrl\u00fc yap\u0131s\u0131n\u0131 dikkate alan \u201canayasal vatanda\u015fl\u0131k\u201d fikri, kimlikler baz\u0131nda ger\u00e7ekli\u011fe d\u00f6n\u00fc\u015ft\u00fcr\u00fclmelidir. Bunun i\u00e7in de ilk \u015fart, b\u00fct\u00fcn kimliklerin kendilerini geli\u015ftirerek korumalar\u0131n\u0131n anayasal g\u00fcvence alt\u0131na al\u0131nmas\u0131d\u0131r. Ayr\u0131ca kamuda ve sivil ya\u015famda \u00f6zellikle farkl\u0131 k\u00f6ken kimliklere y\u00f6nelik ayr\u0131mc\u0131 tutumlar, \u00f6tekile\u015ftirmeler engellenmeli, bu t\u00fcr su\u00e7lar\u0131 i\u015fleyenler ise net bir \u015fekilde cezaland\u0131r\u0131lmal\u0131d\u0131r.”<\/p>\n

Soru \u015fu: B\u00fct\u00fcn bunlar ger\u00e7ekle\u015fti\u011finde, dilimizi k\u00fclt\u00fcr\u00fcm\u00fcz\u00fc, ulusal \u00f6zelliklerimizi koruyup geli\u015ftirme ko\u015fullar\u0131 ger\u00e7ekle\u015fmi\u015f mi olacakt\u0131r?<\/p>\n

Bu da sonu\u00e7 b\u00f6l\u00fcm\u00fcn\u00fcn son c\u00fcmlesi:<\/p>\n

\u201cAbhazya ve G\u00fcney Osetya tan\u0131nmal\u0131 ve bu s\u00fcrece e\u015flik eden \u00c7erkesler i\u00e7in ikili yurtta\u015fl\u0131k g\u00fcndeme al\u0131nmal\u0131d\u0131r\u201d<\/p>\n

Evet, Abhazya ve G\u00fcney Osetya tan\u0131nmas\u0131n\u0131n g\u00fcndeme al\u0131nmas\u0131 \u00e7ok sevindirici, ancak, Say\u0131n Aslan\u2019\u0131n ikili yurtta\u015fl\u0131\u011f\u0131n g\u00fcn\u00fcm\u00fczde uygulamada oldu\u011funu bilmedi\u011finin kan\u0131t\u0131 c\u00fcmleni ikinci yar\u0131s\u0131 ayn\u0131 derecede \u00fcz\u00fcc\u00fc de\u011fil midir?<\/p>\n

Beni izleyenler bilir, y\u0131llardan beri yan\u0131lg\u0131 i\u00e7inde olan arkada\u015flar\u0131m\u0131z\u0131 b\u0131kmadan usanmadan ele\u015ftiririm. Ama hep umutluyumdur. T\u00fcm bu olumsuzluklara kar\u015f\u0131n umudumu nas\u0131l koruyabildi\u011fime \u015fa\u015fan arkada\u015flar\u0131m da yok de\u011fil. Dilim d\u00f6nd\u00fc\u011f\u00fcnce anlat\u0131r\u0131m. Ama anlat\u0131lar\u0131m\u0131n \u00f6z\u00fcn\u00fc de bu kitapta buldum diyebilirim:<\/p>\n

\u201cBir cemiyette yaln\u0131z ayd\u0131nlar harstan (k\u00fclt\u00fcrden) uzak kalm\u0131\u015flarsa o cemiyet kurtulabilir. \u015eayet halk\u0131n hars\u0131 da bozulmu\u015fsa o cemiyet bir daha dirilmez. Ortadan kalkar. Ba\u015fka milletler i\u00e7inde kaybolur\u201d (G\u00f6kalp 2005)<\/p>\n

Evet ben, ayd\u0131n bilinenlerimizin harstan (k\u00fclt\u00fcrden) uzak kalm\u0131\u015f olmalar\u0131na kar\u015f\u0131n halk\u0131m\u0131z\u0131n hars\u0131n\u0131n (k\u00fclt\u00fcr\u00fcn\u00fcn) hepten bozulmad\u0131\u011f\u0131na ve diaspora cemiyetimizin de kurtulabilece\u011fine inan\u0131r\u0131m.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Dr. MEŞFEŞ’Ü Necdet Hatam Sayın Cahit Aslan, takdir ettiğim, xabzeyi en iyi tanımlayan bizden bir akademisyen. Daha önce okuduğum Etnisite adlı kitabı ve Kitaptaki kısa tanıtım yazısı beklentilerimi de büyütmüştü. Ancak üzücüdür ki hayal kırıklığına uğradım. Kendi alanında saygın bilim insanı Çerkeslerin gelecek kurgusunu çalı dolanır gibi dolanmış ve “mış” gibi yapmıştır. 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