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Ali \u0130hsan Aksamaz\u00a0<\/strong><\/p>\n 1984’ten g\u00fcn\u00fcm\u00fcze kadar, resm\u00ee tarih tezlerinin g\u00f6lgesi d\u0131\u015f\u0131nda yap\u0131lan \u00e7al\u0131\u015fmalar Lazlar\u0131n G\u00fcney Kafkasya ve G\u00fcneydo\u011fu Karadeniz b\u00f6lgesinin yerli halklar\u0131ndan birisi oldu\u011funu ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Tarihsel olarak toplu ya\u015fad\u0131klar\u0131 bu b\u00f6lgeler \u00f6nce imparatorluklar\u0131n sonra da emperyalistlerin \u00e7at\u0131\u015fma alan\u0131 haline gelmi\u015ftir. B\u00fct\u00fcn bu \u00e7at\u0131\u015fmalar, hem Lazlar\u0131n ya\u015fad\u0131klar\u0131 co\u011frafyalar\u0131 hem de tarihlerini \u015fekillendirmi\u015ftir. 2. y\u00fczy\u0131l tarih\u00e7isi Arrianus zaman\u0131nda Lazlar, (g\u00fcn\u00fcm\u00fczde Abkhazya s\u0131n\u0131rlar\u0131 i\u00e7inde kalan) Sokhumi’den ba\u015flamak \u00fczere Trabzon’a kadar olan b\u00f6lgede ya\u015famaktayd\u0131. Roma\/ Bizansl\u0131lar\u0131n “Laz” dedikleri bu halk\u0131 G\u00fcrc\u00fcler ve Abkhaz-Abazalar “Megrel” olarak adland\u0131r\u0131r. G\u00fcn\u00fcm\u00fczde b\u00fcy\u00fck \u00e7o\u011funlu\u011fu T\u00fcrkiye’de ya\u015fayan Lazlar 1461’e kadar Trabzon Krall\u0131\u011f\u0131 y\u00f6netimindeki “Lazia Temas\u0131”nda ya\u015famaktayd\u0131. \u201cRum\u201d y\u00f6netimiyle \u00e7at\u0131\u015fma i\u00e7indeydiler. Bu durum, Lazlar\u0131 Osmanl\u0131lar\u0131n do\u011fal m\u00fcttefi\u011fi haline getiriyordu. Trabzon Krall\u0131\u011f\u0131n\u0131n Osmanl\u0131lar\u0131n eline ge\u00e7mesinden sonra da Lazlar \u00f6zerkliklerini koruyabilmi\u015f ve yerel derebeylerinin y\u00f6netiminde ya\u015fam\u0131\u015flard\u0131r. Bu \u00f6zerklik, g\u00f6r\u00fcn\u00fcrde H\u0131ristiyan, \u00f6zde Pagan olan Lazlar\u0131n s\u00fcre\u00e7 i\u00e7inde \u0130sl\u00e2miyet’i kabul etmelerinde ku\u015fkusuz \u00f6nemli bir fakt\u00f6r olmu\u015ftur. Osmanl\u0131 y\u00f6netimindeki Lazistan Sanca\u011f\u0131\u2019nda ya\u015fayan M\u00fcsl\u00fcman Lazlar 19. y\u00fczy\u0131ldaki Osmanl\u0131-Rus Sava\u015flar\u0131 ve Birinci D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda M\u00fcsl\u00fcman Osmanl\u0131 Devleti’ne tam bir ba\u011fl\u0131l\u0131k g\u00f6sterdiler. Osmanl\u0131 Devleti’nin, \u00c7arl\u0131k Rusyas\u0131 kar\u015f\u0131s\u0131ndaki her yenilgisi, M\u00fcsl\u00fcman Lazlar\u0131 kitlesel g\u00f6\u00e7lerle y\u00fcz y\u00fcze b\u0131rakt\u0131. Marmara b\u00f6lgesindeki g\u00fcn\u00fcm\u00fcz diasporas\u0131 Osmanl\u0131-Rus sava\u015flar\u0131 sorucunda ortaya \u00e7\u0131kacakt\u0131. T\u00fcrkiye Cumhuriyeti’nin kurulmas\u0131n\u0131n ard\u0131ndan, T\u00fcrk\u00e7e’nin resm\u00ee dil<\/em> ve lingua franca<\/em> olmas\u0131n\u0131n yan\u0131nda, Lazca gibi “konu\u015fanlar\u0131 say\u0131ca (g\u00f6rece) az diller” veya “yerel diller”in varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrmeleri ve kurumsalla\u015fmalar\u0131n\u0131n, ulusla\u015fma \u00f6n\u00fcnde bir engel te\u015fkil edece\u011fini d\u00fc\u015f\u00fcnen CHP\u2019nin \u00a0Tek Parti y\u00f6netimi, konu\u015fulmalar\u0131n\u0131 bile yasaklayarak bu dillerin konu\u015fanlar\u0131n\u0131n say\u0131s\u0131n\u0131n her ge\u00e7en g\u00fcn azalmas\u0131n\u0131 ama\u00e7lad\u0131. D\u00f6nemin resm\u00ee ideolojisi, di\u011fer etnik gruplar gibi Lazlar\u0131n da geleceklerini \u015fekillendirmeye \u00e7al\u0131\u015fmakla kalmam\u0131\u015ft\u0131r. Resm\u00ee tarih tezleriyle de ge\u00e7mi\u015flerini gelecekleriyle uyumlu bir hale getirmek i\u00e7in ola\u011fan\u00fcst\u00fc bir \u00e7aba harcam\u0131\u015ft\u0131r. Lazca gibi “yerel diller”in konu\u015fulma alanlar\u0131 ev i\u00e7iyle s\u0131n\u0131rland\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bu konuda Manisa Mebusu Mehmet Sabri Toprak’\u0131n 1938’de verdi\u011fi kanun tasar\u0131s\u0131 \u00e7arp\u0131c\u0131 bir \u00f6rnek olu\u015fturur. Lazca’n\u0131n konu\u015fuldu\u011fu y\u00f6relerdeki okullarda “Temizlik ve \u0130ntizam Kolu”, “K\u0131z\u0131lay Kolu” gibi “e\u011fitsel kollar”\u0131n yan\u0131nda “Lazca Konu\u015fanlarla M\u00fccadele Kollar\u0131” da olu\u015fturulur. Lazca konu\u015fan \u00f6\u011frenciler \u015fiddet ve bask\u0131lara maruz kal\u0131r. Lazca konu\u015fanlara belediyeler bile “ceza kesme yetkisi”ne sahiptir. CHP’nin 9. b\u00fcrosu taraf\u0131ndan “\u0130kinci D\u00fcnya Sava\u015f\u0131 y\u0131llar\u0131”nda haz\u0131rlanan raporu irdeleyen R\u0131dvan Akar, Lazlara y\u00f6nelik “tasar\u0131lar hakk\u0131nda, “Lazlar\u0131n s\u0131n\u0131r boylar\u0131ndan i\u00e7 kesimlere kayd\u0131r\u0131lmas\u0131, toplu ya\u015famalar\u0131na engel olunmas\u0131n\u0131n, bunun m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 hallerde en zengin ve verimli k\u00f6ylerden ba\u015flayarak buralara y\u00fczde 50 oran\u0131n da T\u00fcrk yerle\u015ftirilmesinin ve okullar a\u00e7\u0131lmas\u0131n\u0131n” \u00f6nerildi\u011fini belirtir.<\/p>\n Tek Parti y\u00f6netimi, g\u00fcnl\u00fck hayat\u0131 s\u00fcrd\u00fcrmeye y\u00f6nelik “nafaka ekonomisi ili\u015fkileri”nin h\u00e2kim oldu\u011fu Lazca’n\u0131n tarihsel konu\u015fulma co\u011frafyas\u0131nda ulusal sanayinin kapitalist \u00fcretim ili\u015fkileri ve kurumlar\u0131n\u0131 geli\u015ftiremedi. Yerel \u00fcretim ili\u015fkilerini tasfiye edemedi. Bu sebeple de dilsel ve k\u00fclt\u00fcrel farkl\u0131l\u0131klar\u0131 “do\u011fal” bir yok olu\u015f s\u00fcrecine s\u00fcr\u00fckleyemedi. Bunun yerine yerel \u00fcretim ili\u015fkilerini de\u011fil; ama, dilsel ve k\u00fclt\u00fcrel farkl\u0131l\u0131klar\u0131 \u201cdo\u011fal\u201d olmayan bir yolla, yani resm\u00ee ideoloji ve resm\u00ee tarih tezleriyle ortadan kald\u0131rmaya \u00e7al\u0131\u015ft\u0131. “Do\u011fal” bir yok olu\u015f s\u00fcrecinin ba\u015flayabilmesi i\u00e7in ellili y\u0131llar\u0131n gelmesi, \u00e7ay tar\u0131m\u0131n\u0131n y\u00f6rede yayg\u0131nl\u0131k kazanmas\u0131 gerekecektir. \u00c7ay tar\u0131m\u0131n\u0131n y\u00f6rede yayg\u0131nl\u0131k kazanmas\u0131 ve piyasa ili\u015fkilerinin seyy\u00e2niyeti artt\u0131rarak y\u00f6renin ba\u015fka b\u00f6lgelerle entegrasyonunu geli\u015ftirmesiyle birlikte ya\u015fanmaya ba\u015flanan \u201cdo\u011fal\u201d yok olu\u015f s\u00fcreci, izleyen d\u00f6nemde radyo, TV vb. kitle ileti\u015fim ara\u00e7lar\u0131n\u0131n da yayg\u0131nla\u015fmas\u0131yla h\u0131z kazan\u0131r.<\/p>\n So\u011fuk Sava\u015f y\u0131llar\u0131 sona ererken Lazlar a\u00e7\u0131s\u0131ndan \u00fc\u00e7 \u00f6nemli geli\u015fme ya\u015fan\u0131r. Bunlardan ilki, Bat\u0131 Almanya’da ya\u015fayan Laz gen\u00e7lerinin de i\u00e7inde yer ald\u0131\u011f\u0131 “Lazebura \u00c7al\u0131\u015fma Grubu”nun olu\u015fmas\u0131d\u0131r. Bu grup, Sovyetler Birli\u011fi Lazlar\u0131n\u0131n k\u00fclt\u00fcrel haklar\u0131 iptal edilmeden \u00f6nce kulland\u0131klar\u0131 (1929-1937) Latin alfabesine dayanan Lazca alfabeden \u00e7ok az farkl\u0131l\u0131klar ta\u015f\u0131yan yeni bir Laz alfabesini 1984’te Lazca metinlerle birlikte yay\u0131mlar. Alfabenin T\u00fcrk\u00e7e de yay\u0131mlanan sunu\u015f b\u00f6l\u00fcm\u00fcndeki \u015fu ifadeler dikkat \u00e7ekicidir: “Lazca alfabenin a\u00e7\u0131klanmas\u0131n\u0131n as\u0131l amac\u0131, dilsel ve k\u00fclt\u00fcrel geli\u015fme\u00adye yard\u0131mc\u0131 olmakt\u0131r. Tek tek dillere kar\u015f\u0131 sayg\u0131 g\u00f6stermek ve de\u011fer vermek, bug\u00fcn eski T\u00fcrk ve \u0130sl\u00e2m geleneklerinin derinliklerinde bulunmaktad\u0131r. Bunun en g\u00fczel \u00f6rne\u011fini \u015fu atas\u00f6z\u00fc vurguluyor: Bir lisan, bir insan. O halde: \u0130ki lisan, iki insan denebilir […] Binlerce seneden beri ku\u015faktan ku\u015fa\u011fa ula\u015fan Lazca, art\u0131k yaz\u0131 dili olarak da T\u00fcrk\u00e7e ile birlikte gelecek ku\u015faklara aktar\u0131ls\u0131n! Lazuri Nena va \u011furasen. \u0130n\u015fallah!”<\/p>\n Lazebura \u00c7al\u0131\u015fma Grubu, alfabenin ard\u0131ndan Nananena adl\u0131 ders kitab\u0131n\u0131 (1991) ve Lazuri Ambarepe adl\u0131 Laz k\u00fclt\u00fcr dergisini yay\u0131mlar (1992). Gerek Lazca alfabenin sunu\u015f yaz\u0131s\u0131nda ve gerekse de di\u011fer yay\u0131nlar\u0131n i\u00e7eri\u011finde “siyas\u00ee” anlamda tek sat\u0131r yoktur. \u00d6zellikle vurgulanan Lazca’n\u0131n ya\u015famas\u0131d\u0131r. Bu d\u00f6nemi Neal Ascherson: “…\u00d6nce alfabe geldi. Buradan ba\u015flanmas\u0131 gerekiyordu. […] Metin kitaplar\u0131 sayfa sayfa fotokopiyle \u00e7o\u011falt\u0131l\u0131yordu. Okuldan sonra gayriresm\u00ee derslerde Laz \u00f6\u011frenciler taraf\u0131ndan gizlice kullan\u0131ld\u0131klar\u0131 haberleri geliyordu. Orada burda birka\u00e7 Laz \u00f6\u011fretmen bu fikri benimsiyor ve risk almaya haz\u0131rlan\u0131yordu. Halen geli\u015fim \u00e7ok k\u00fc\u00e7\u00fckt\u00fc ama ba\u015flam\u0131\u015ft\u0131…”diye anlat\u0131r.<\/p>\n So\u011fuk Sava\u015f y\u0131llar\u0131n\u0131n sonlar\u0131na do\u011fru Lazlar a\u00e7\u0131s\u0131ndan ya\u015fanan ikinci \u00f6nemli geli\u015fme, Sarp S\u0131n\u0131r Kap\u0131s\u0131\u2019n\u0131n 1988’de a\u00e7\u0131lmas\u0131d\u0131r. B\u00f6ylece Sovyetler Birli\u011fi ve T\u00fcrkiye Lazlar\u0131 yeniden ili\u015fki imk\u00e2n\u0131 bulurlar.<\/p>\n \u00dc\u00e7\u00fcnc\u00fc \u00f6nemli geli\u015fme, G\u00fcrc\u00fcstanl\u0131 iki Laz’\u0131n y\u0131llar \u00f6nce yazd\u0131klar\u0131 Lazlar\u0131n Tarihi adl\u0131 kitab\u0131n T\u00fcrkiye’de yay\u0131mlanmas\u0131yd\u0131. Sovyetler Birli\u011fi y\u00f6netiminde \u015fekillendirilen “G\u00fcrc\u00fc resm\u00ee tarih tezleri”ni aktaran bu kitap eksikliklerine, yanl\u0131\u015fl\u0131klar\u0131na ra\u011fmen, Lazlar\u0131 tarihlerini ara\u015ft\u0131rmaya itmesi bak\u0131m\u0131ndan \u00f6nemli bir yay\u0131nd\u0131r.<\/p>\n Bu s\u00fcre\u00e7te dil ve k\u00fclt\u00fcrlerinin h\u0131zla bir yok olu\u015fa gitti\u011fini g\u00f6ren bir grup Laz ayd\u0131n aray\u0131\u015fa girer. Lazca’n\u0131n tarihsel olarak kullan\u0131ld\u0131\u011f\u0131 y\u00f6rede bir grup gen\u00e7 insan bir “Laz K\u00fct\u00fcphanesi” kurmay\u0131 planlar. Ayr\u0131ca bir de “Laz K\u00fclt\u00fcr Merkezi” olu\u015fturma d\u00fc\u015f\u00fcnceleri vard\u0131r. Bu \u00e7abalar\u0131 a\u00e7\u0131k bir bi\u00e7imde yasaklanmamas\u0131na ra\u011fmen, yetkililerin tutumu nedeniyle ba\u015far\u0131l\u0131 olamazlar. Bir “Laz Vakf\u0131” veya “Laz Enstit\u00fcs\u00fc” kurma fikri \u0130stanbul’da ya\u015fayan \u00e7e\u015fitli ya\u015f, meslek ve siyas\u00ee g\u00f6r\u00fc\u015ften Laz aras\u0131nda da etkili olur. Bir “giri\u015fim komitesi” olu\u015fturulur ve kendisini bas\u0131n yoluyla deklare eder: “…Biz, dil, k\u00fclt\u00fcr ve ulusal demokratik haklar diyebilece\u011fimiz haklar\u0131m\u0131z\u0131 almak istiyoruz. Bunun d\u0131\u015f\u0131nda amac\u0131m\u0131z ayr\u0131\u015fmak de\u011fil. Yine birlikte olmak. Ama kendi kimli\u011fimizi muhafaza edip g\u00f6n\u00fcll\u00fc birli\u011fi sa\u011flayabilmek. Onun haricinde bir ba\u015fka ama\u00e7 ta\u015f\u0131m\u0131yoruz…” (Akt\u00fcel, 8-14 Ekim 1992).<\/p>\n Giri\u015fim Komitesi’nin \u00e7abalar\u0131 dikkat \u00e7eker. Vak\u0131f kurma \u00e7al\u0131\u015fmalar\u0131 s\u0131ras\u0131nda “B\u00f6l\u00fcc\u00fcl\u00fck m\u00fc yap\u0131yorsunuz?”, “Devlet mi kuruyorsunuz” gibi \u015f\u00fcphelerle kar\u015f\u0131la\u015f\u0131rlar. Giri\u015fim Komitesi, Cumhuriyet\u2019teki m\u00fcl\u00e2katlar\u0131nda Anadolu’da her zaman var olduklar\u0131n\u0131 vurgularlar: “Bizler ne Ermeniyiz, ne Pontusuz, ne G\u00fcrc\u00fcy\u00fcz, ne T\u00fcrk\u00fcz. Bizler Laz\u0131z. Ve ya\u015fam\u0131m\u0131z\u0131 b\u00f6yle de s\u00fcrd\u00fcrece\u011fiz” (19.01.1993).<\/p>\n Giri\u015fim Komitesinin bu a\u00e7\u0131klamalar\u0131, 19.10.1983 tarih ve 2932 say\u0131l\u0131, “T\u00fcrk\u00e7eden Ba\u015fka Dillerle Yap\u0131lacak Yay\u0131nlar Hakk\u0131ndaki Kanun”un de\u011fi\u015ftirildi\u011fi bir d\u00f6neme denk d\u00fc\u015fmektedir. Buna kar\u015f\u0131l\u0131k, Bug\u00fcn Gazetesi\u2019nin bu giri\u015fimi sunu\u015f bi\u00e7imi, resm\u00ee ve milliyet\u00e7i ideolojinin yakla\u015f\u0131m\u0131n\u0131 \u00f6rnekler. Gazete, Komite’yle ilgili haberini \u015fu ba\u015fl\u0131kla verir: “Birlik ve beraberli\u011fe en \u00e7ok ihtiyac\u0131m\u0131z oldu\u011fu d\u00f6nemde \u00e7atlak bir ses: ‘T\u00fcrk de\u011fil Laz’\u0131z!” Spota \u00e7\u0131kart\u0131lan “ifadeler”den biri de \u015fudur: “…Biz ne G\u00fcrc\u00fcy\u00fcz, ne Ermeniyiz ne de T\u00fcrk’\u00fcz…” (31.01.1993). Bug\u00fcn gazetesi, bir hafta boyunca bir hedef g\u00f6sterme kampanyas\u0131 y\u00fcr\u00fcterek T\u00fcrk milliyet\u00e7isi “duyar\u00adl\u0131 kesimler”in tepkilerini Laz Vakf\u0131 Giri\u015fim Komitesi’ne y\u00f6neltmek ister. So\u011fuk Sava\u015f y\u0131llar\u0131n\u0131n sona ermesiyle birlikte ortaya \u00e7\u0131kan k\u0131sm\u00ee \u00f6zg\u00fcrl\u00fck ortam\u0131nda T\u00fcrkiye’de\u00adki resm\u00ee ideoloji ve resm\u00ee tarih tezlerini sorgulama imk\u00e2n\u0131 do\u011farken, Lazlar\u0131n “G\u00fcrc\u00fc\u201d\/ \u201cKartveli” veya “Pontus’lu”\/ “Rum”\/ “Yunanl\u0131” olduklar\u0131n\u0131 iddia eden di\u011fer resm\u00ee ideoloji ve resm\u00ee tarih tezleri de etkili olarak hem kafalar\u0131 kar\u0131\u015ft\u0131rmaya hem de Lazlar\u0131n dil ve k\u00fclt\u00fcrlerini ya\u015fatmaya y\u00f6nelik \u00e7abalar\u0131n\u0131 provoke etmeye \u00e7al\u0131\u015f\u0131r.<\/p>\n B\u00fct\u00fcn bu engelleyici \u00e7abalara ra\u011fmen, 1993 Kas\u0131m’\u0131nda Ogni Dergisi yay\u0131n hayat\u0131na ba\u015flar. “\u00c7\u0131karken” ba\u015fl\u0131kl\u0131 makalede \u015fu g\u00f6r\u00fc\u015flere de yer verilir: “…Lazlar\u0131n da var olmak, kimliklerini yeniden ve \u00e7a\u011fda\u015f bir i\u00e7erik ile kazanmak ve korumak, \u00f6zg\u00fcr ve korkusuzca ya\u015famak haklar\u0131 vazge\u00e7ilmez bir do\u011fal hak olarak kazan\u0131lmay\u0131 beklemektedir […] OGN\u0130 Anadolu mozai\u011finin par\u00e7as\u0131 olan Lazlar\u0131n dili, tarihi, edebiyat\u0131, folkloru, m\u00fczi\u011fi, sosyolojisi, etnografyas\u0131, arkeolojisi, co\u011frafyas\u0131 ve di\u011fer; bilim, k\u00fclt\u00fcr, sanat, ara\u015ft\u0131rma, tan\u0131tm ve yeniden in\u015f\u00e2 i\u00e7in yay\u0131n faaliyetiyle evrensel k\u00fclt\u00fcre katk\u0131da bulunurken di\u011fer yandan Kafkas ve Anadolu’da ya\u015fayan halklar\u0131n ortak sesi, b\u00f6lge halklar\u0131n\u0131n karde\u015flik k\u00f6pr\u00fcs\u00fc olacakt\u0131r.” Ogni’nin ard\u0131ndan Mjora ve Sima adl\u0131 periyodikler da yay\u0131mlanacakt\u0131r. \u00c7e\u015fitli dergi ve gazetelerde konuyla ilgili onlarca makale ve Lazca metin \u00e7\u0131kar. Kitaplar ve s\u00f6zl\u00fckle yaz\u0131l\u0131r. Zu\u011fa\u015fi Berepe, Birol Topalo\u011flu K\u00e2z\u0131m Koyuncu gibi grup ve sanat\u00e7\u0131lar Lazca \u015fark\u0131lara yeniden can verir. Y\u00f6resel dernekler etno-k\u00fclt\u00fcre y\u00f6nelir.<\/p>\n “Laz dili ve k\u00fclt\u00fcr\u00fc”n\u00fc ya\u015fatmaya y\u00f6nelik bir vak\u0131f 1996’da \u0130zmit’te kurulur. Vak\u0131f senedinde, vakf\u0131n amac\u0131 \u015fu \u015fekilde belirtilir: “Vak\u0131f; Bor\u00e7ka, Hopa, Arhavi, F\u0131nd\u0131kl\u0131, Arde\u015fen ve Pazar il\u00e7elerinde ya\u015fayan, k\u00f6keni bu b\u00f6lgeler olup ekonomik\u00a0 vesair sebeplerle yurdun \u00e7e\u015fitli y\u00f6releri\u0131 da\u011f\u0131lm\u0131\u015f olan, bu b\u00f6lgelerle benzer k\u00fclt\u00fcrlere sahip yurtd\u0131\u015f\u0131nda kalm\u0131\u015f yerle\u015fim birimlerinde iken sava\u015flar ve sava\u015f sonras\u0131 g\u00f6\u00e7ler sebebiyle yurdun \u00e7e\u015fitli y\u00f6relerine yerle\u015ftirilen yukar\u0131da \u00fc\u00e7 b\u00f6l\u00fcmde say\u0131lan \u00f6zelliklere sahip olup halen yurtd\u0131\u015f\u0131nda bulunan vatanda\u015flar aras\u0131nda; ekonomik ve sosyal dayan\u0131\u015fmay\u0131 sa\u011flama m\u00fc\u015fterek k\u00fclt\u00fcr ve \u00f6rf adetleri ya\u015fatmak…” Sima Vakf\u0131, Sima adl\u0131 bir k\u00fclt\u00fcr dergisini de yay\u0131mlamaya ba\u015flar.<\/p>\n G\u00fcn\u00fcm\u00fczde kimileri, Lazca gibi “konu\u015fanlar\u0131 say\u0131ca g\u00f6rece az dilleri” veya “yerel dilleri” “geli\u015fmemi\u015f a\u011f\u0131zlar” olarak nitemektedir. Kimileri de bu dilleri “b\u00f6l\u00fcc\u00fcl\u00fck” tehdidiyle ba\u011flant\u0131l\u0131 olarak lanse etmeye \u00e7al\u0131\u015fmaktad\u0131r. Laz ayd\u0131nlar\u0131 ise, 1984’ten bu yana yapt\u0131klar\u0131 \u00e7al\u0131\u015fmalar\u0131n “mikro milliyet\u00e7ilik” ve “b\u00f6l\u00fcc\u00fcl\u00fck” olmad\u0131\u011f\u0131n\u0131 \u0131srarla vurgulayarak ama\u00e7lar\u0131n\u0131n Lazca’n\u0131n ya\u015famas\u0131 oldu\u011funu belirtmekte, bu dillerin ya\u015fat\u0131lmas\u0131 y\u00f6n\u00fcnde at\u0131lacak demokratik ad\u0131mlar\u0131n yurtta\u015fl\u0131k ve \u00fclkeye aidiyet duygusunun geli\u015fmesine \u00f6nemli katk\u0131 sa\u011flayaca\u011f\u0131n\u0131 vurgulamaktad\u0131rlar.<\/p>\n +<\/p>\n \u00a0(Faydalan\u0131lan ve \u00d6nerilen Kaynaklar: <\/strong>Akar, R\u0131dvan (1998): \u201cBir B\u00fcrokrat\u0131n Kehaneti Ya Da \u2018Bir Resm\u00ee Metinde Planl\u0131 T\u00fcrkle\u015ftirme D\u00f6nemi\u201d, Birikim, say\u0131 110, Birikim Yay\u0131nc\u0131l\u0131k, \u0130stanbul; Aksamaz, Ali \u0130hsan (1993) \u201cLazlara G\u00fclmenin Dayan\u0131lmaz Hafifli\u011fi\u201d, \u00d6zg\u00fcr G\u00fcndem Gazetesi, 15 Haziran, \u0130stanbul; Aksamaz, Ali \u0130hsan (1993) \u201cYa\u015fad\u0131klar\u0131 Co\u011frafyan\u0131n Otoktonlar: Lazlar\u201d, \u00d6zg\u00fcr G\u00fcndem Gazetesi, 19 Temmuz, \u0130stanbul; Ascherson, Neal (1996, \u201cThe Black Sea\u201d, Hill and Wang, The USA; Beller-Hann, Ildiko, Aksamaz, Ali \u0130hsan (\u00c7evirmen) (1999),\u00a0 \u201cDo\u011fu Karadenizde Efsane Tarih ve K\u00fclt\u00fcr\u201d \u00c7iviyaz\u0131lar\u0131, \u0130stanbul. Bul, Melahat (2000): \u201cLazca ile M\u00fccadele Kolu Ba\u015fkanl\u0131\u011f\u0131ndan Laz K\u00fclt\u00fcr\u00fcn\u00fcn Ara\u015ft\u0131r\u0131lmas\u0131na Uzanan Bir Yol: M. Recai \u00d6zg\u00fcn\u201c Mjora, Say\u0131 1, \u00c7iviyaz\u0131lar\u0131, \u0130stanbul)<\/p>\n +<\/p>\n Kaynak:<\/strong> Ali \u0130hsan Aksamaz,\u00a0 Laz K\u00fclt\u00fcrel Kimli\u011fini Ya\u015fatma \u00c7abalar\u0131; Modern T\u00fcrkiye\u2019de Siyasi D\u00fc\u015f\u00fcnce\u201d, Cilt 4, \u201cM\u0130LL\u0130YET\u00c7\u0130L\u0130K\u201d sayfa: 924-926, \u0130leti\u015fim Yay\u0131nlar\u0131, 1. Bask\u0131, \u0130stanbul, 2002)<\/p>\n","protected":false},"excerpt":{"rendered":" Ali İhsan Aksamaz 1984’ten günümüze kadar, resmî tarih tezlerinin gölgesi dışında yapılan çalışmalar Lazların Güney Kafkasya ve Güneydoğu Karadeniz bölgesinin yerli halklarından birisi olduğunu ortaya çıkarmıştır. Tarihsel olarak toplu yaşadıkları bu bölgeler önce imparatorlukların sonra da emperyalistlerin çatışma alanı haline gelmiştir. Bütün bu çatışmalar, hem Lazların yaşadıkları coğrafyaları hem de tarihlerini şekillendirmiştir. 2. yüzyıl tarihçisi […]<\/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":"","ocean_second_sidebar":"","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":"","ocean_custom_header_template":"","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":"","ocean_menu_typo_font_family":"","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":"","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":"on","ocean_gallery_id":[],"footnotes":""},"categories":[135],"tags":[],"class_list":["post-25364","post","type-post","status-publish","format-standard","hentry","category-yazarlar-ali-ihsan-aksamaz-laz-kulturu","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/25364","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=25364"}],"version-history":[{"count":2,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/25364\/revisions"}],"predecessor-version":[{"id":25374,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/25364\/revisions\/25374"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=25364"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=25364"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=25364"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"http:\/\/w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<\/p>\n