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Ali \u0130hsan Aksamaz\u00a0<\/strong><\/p>\n Sinte muoti goko, utole rek da?<\/p>\n (E\u011fer k\u00f6rsen, neden \u0131\u015f\u0131\u011fa ihtiya\u00e7 duyuyorsun) Megrel Atas\u00f6z\u00fc<\/p>\n Ge\u00e7ti\u011fimiz g\u00fcnlerde, G\u00fcrc\u00fcstan Cumhuriyeti\u2019ndeki Megrel ve Svan dillerinin geleceklerine ili\u015fkin olarak Mitteilungsblatt der Berliner Georgischen Gesellschaft (No. 22, 1993; No. 24, 1994)1 sayfalar\u0131nda iki Alman Kartvelog olan Feurstein ve B\u00f6der aras\u0131nda ortaya \u00e7\u0131kan fikir ayr\u0131l\u0131\u011f\u0131na, bir ba\u015fkas\u0131n\u0131n da kar\u0131\u015fmas\u0131 acaba uygun olur mu?<\/p>\n Bu makalede, G\u00fcrc\u00fcstan\u2019\u0131n, Rusya \u0130mparatorlu\u011fu y\u00f6netiminde gubernialara ayr\u0131ld\u0131\u011f\u0131, 19. y\u00fczy\u0131l\u0131n son \u00e7eyre\u011finden ba\u015flamak \u00fczere; Ba\u011f\u0131ms\u0131z Men\u015fevik G\u00fcrc\u00fcstan (1918-1921) d\u00f6nemi; 1920-30\u2019lar\u0131n Sovyet G\u00fcrc\u00fcstan\u2019\u0131 d\u00f6nemi; son-\u00f6ncesi ve Sovyet G\u00fcrc\u00fcstan\u2019\u0131 sonran\u0131n cinnet atmosferinde Megrelce ve Svanca\u2019ya y\u00f6nelik politikalar \u00fczerinde durulacakt\u0131r.<\/p>\n Elimdeki yaz\u0131l\u0131 kaynaklar yaln\u0131zca \u0130akop Gogeba\u015fvili\u2019nin yaz\u0131lar\u0131 (An Evil Desire in connection with Mingrelia of 1902; On the Question of Mingrelian Primary Schools of 1903; Secular Schools in Mingrelia of 1903; Nature\u2019s Door of 1912. Bu yay\u0131nlar G\u00fcrc\u00fcce\u2019dir) ve Tedo Jordania\u2019n\u0131n iki denemesi (The Fight for the Georgian Language in the Years 1882-1910; Who defended the Georgian Language in Mingrelia\u2019s Church Schools? \u0130kisi bir arada, Kutaisi\u2019de, 1913\u2019te yay\u0131mland\u0131) oldu\u011fundan yukar\u0131da belirtilen d\u00f6rt d\u00f6nem \u00f6ncesine ili\u015fkin tart\u0131\u015fmalar\u0131n kapsam\u0131 a\u00e7\u0131k de\u011fildir. Yukar\u0131da belirtilen polemik yaz\u0131lar\u0131ndan da anla\u015f\u0131laca\u011f\u0131 gibi, Megrelya\u2019da 1880\u2019lerde ve tekrar 1890\u2019larda, o zamana kadar G\u00fcrc\u00fcce olarak y\u00fcr\u00fct\u00fclen kilise hizmetlerini de\u011fi\u015ftirmek i\u00e7in ba\u015far\u0131s\u0131z bir giri\u015fim olmu\u015f, bu nedenle \u0130ncil, Megrelce\u2019ye \u00e7evrilmi\u015ftir.2 1902\u2019de, Megrelya\u2019daki okullarda G\u00fcrc\u00fcce yerine Megrelce\u2019yi e\u011fitim dili olarak yayg\u0131nla\u015ft\u0131rmaya y\u00f6nelik bir de \u00e7al\u0131\u015fma olmu\u015ftur.<\/p>\n Gogeba\u015fvili\u2019nin ilk makalesi, Megrelya ve Svanetya\u2019daki dil \u00f6\u011fretiminin \u201cbaz\u0131 yerel diyalektlerde\u201d de\u011fil \u201canadille\u201d olmas\u0131 y\u00f6n\u00fcndedir. Buradan anl\u0131yoruz ki, Gogeba\u015fvili\u2019ye g\u00f6re; Megrelce ve Svanca diyalekttir, buna g\u00f6re de; Megrel ve Svanlar\u2019\u0131n anadili G\u00fcrc\u00fcce olmal\u0131d\u0131r. Bu yakla\u015f\u0131m\u0131 Gogeba\u015fvili\u2019nin kendi yazd\u0131klar\u0131ndan aktaral\u0131m: \u201c\u00c7ok iyi bilindi\u011fi gibi, Yerel olarak kullan\u0131lan kabilesel diyalektlerin yan\u0131 s\u0131ra, her \u0131rk, bu \u0131rk\u0131n her par\u00e7as\u0131 i\u00e7in ortak bir hazineyi ifade eden ve anadil olarak adland\u0131r\u0131lan esas bir dile sahiptir. B\u00fct\u00fcn okullarda e\u011fitim anadille verilir ve \u201cyerel \u00e7ocuklar\u0131n\u201d iyi anlamad\u0131klar\u0131 yayg\u0131n kelimeleri ifade etmek ve tan\u0131mlamak i\u00e7in yerel diyalektleri kullan\u0131rlar. B\u00f6ylesi zekice bir uygulama, \u0131rk\u0131m\u0131z\u0131n H\u0131ristiyanl\u0131\u011f\u0131 kabul etti\u011fi ve kendisi i\u00e7in okullar a\u00e7t\u0131\u011f\u0131 zamandan beri G\u00fcrc\u00fcstan\u2019\u0131m\u0131zda mevcut oldu. 4. y\u00fczy\u0131ldan ba\u015flayarak g\u00fcn\u00fcm\u00fcze kadar b\u00fct\u00fcn okullar\u0131m\u0131zda, Karadeniz\u2019den Da\u011f\u0131stan s\u0131n\u0131rlar\u0131na kadar, sadece yayg\u0131n anadilde yaz\u0131lm\u0131\u015f olan kitaplar kullan\u0131ld\u0131. Yerel olarak anla\u015f\u0131lmayan kelime ve deyimleri a\u00e7\u0131klamak amac\u0131yla, \u00f6\u011fretmenler a\u00e7\u0131klamalarda yerel terim ve deyimleri kullanacaklard\u0131. \u00d6rne\u011fin, Megrelya ve Svanetya\u2019da, \u00f6\u011frenmeyle birlikte, \u2018anadili\u2019 tamam\u0131yla anlamay\u0131 da yayg\u0131nla\u015ft\u0131racaklard\u0131r… (…) Ama \u015feytan uyumuyor. Karadeniz\u2019in sahillerini b\u00f6lmek, par\u00e7alamak ve Bat\u0131 G\u00fcrc\u00fcstanl\u0131lar\u0131n ger\u00e7ek anavatan\u0131n\u0131 zay\u0131flatmak i\u00e7in bir \u00f6zlem besliyor. Ve ara\u00e7lar\u0131 da \u00e7ok ge\u00e7meden buldu: Megrelya ve Svanetya\u2019n\u0131n ortak topraklardan, ortak vatanlar\u0131ndan ayr\u0131lmas\u0131.\u201d (C. II, s. 358-359)<\/p>\n Gogeba\u015fvili\u2019nin ikinci makalesinden de \u015fu g\u00f6r\u00fc\u015flerini al\u0131yoruz: \u201cH\u0131ristiyanl\u0131\u011f\u0131, Do\u011fulu G\u00fcrc\u00fclerden \u00fc\u00e7 y\u00fcz y\u0131l daha \u00f6nce kabul eden Megreller, \u0130sa Mesih\u2019i y\u00fccelttiler ve ibadetlerini esas dilleri G\u00fcrc\u00fcce\u2019yle yerine getirdiler, bunu tamamiyle kendi iradeleri ve sosyal i\u00e7g\u00fcd\u00fclerinin gere\u011fi olarak yapt\u0131lar… Kendi \u201cyerel diyalektlerini evde konu\u015furken, ba\u015flang\u0131c\u0131ndan beri G\u00fcrc\u00fc alfabesinin kendi alfabeleri oldu\u011funu kabul ettiler ve G\u00fcrc\u00fcce\u2019yi de kendilerinin edebiyat dili addettiler.\u201d (s. 460-461)<\/p>\n Bu g\u00f6r\u00fc\u015fler inand\u0131r\u0131c\u0131 m\u0131? Olmad\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum.<\/p>\n G\u00fcrc\u00fcler, Megreller ve biraz daha uzaktan Svanlar aras\u0131ndaki genetik ba\u011f konusunda herhangi bir tart\u0131\u015fma bulunmamaktad\u0131r. E\u011fer Gogeba\u015fvili\u2019nin mant\u0131\u011f\u0131, ele\u015ftirilmeksizin kabul edilirse \u201canadilleri\u201d olarak G\u00fcrc\u00fcce varken, Megreller ve Svanlar\u2019\u0131n kendilerine has ba\u015fka diller geli\u015ftirdikleri sonucuna var\u0131lacakt\u0131r. B\u00f6ylesi bir durum, a\u00e7\u0131k\u00e7a bir anlams\u0131zl\u0131kt\u0131r. E\u011fitim hakk\u0131nda, G\u00fcrc\u00fcstan co\u011frafyas\u0131ndaki her \u00e7ocu\u011fun, H\u0131ristiyanl\u0131\u011f\u0131n kabul\u00fcnden bu yana, son 17 y\u00fczy\u0131ld\u0131r, G\u00fcrc\u00fc alfabesiyle, G\u00fcrc\u00fcce e\u011fitim g\u00f6rd\u00fc\u011f\u00fcn\u00fc ciddi olarak kabul etmemiz gerekti\u011fi mi kastediliyor; G\u00fcrc\u00fc, Megrel ve Svan \u00e7ocuklar\u0131na bu s\u00fcre boyunca kesintisiz G\u00fcrc\u00fcce bir e\u011fitim mi verildi? Ge\u00e7mi\u015fi 17 y\u00fczy\u0131la dayanan, b\u00f6yle bir e\u011fitime sahip bir \u00fclkeyi yery\u00fcz\u00fcnde bulmak m\u00fcmk\u00fcn m\u00fc? 1913\u2019te bile, b\u00fct\u00fcn G\u00fcrc\u00fcstan\u2019da sadece 733 ilkokul ve 34 ortaokul bulunuyordu ki, bu okullar da okul ya\u015f\u0131ndaki \u00e7ocuklar\u0131n sadece \u00fc\u00e7te birine cevap verebiliyordu. Ancak Sovyetler\u2019in uygulamas\u0131yla (1920\u2019lerden itibaren) okul ya\u015f\u0131ndaki b\u00fct\u00fcn \u00e7ocuklar ilkokul e\u011fitimi imk\u00e2n\u0131na kavu\u015fabildiler. Sovyet sistemine ge\u00e7ildi\u011finde, okul ya\u015f\u0131n\u0131 ge\u00e7mi\u015f olan bir Megrel bayan tan\u0131d\u0131m, 1980\u2019lerde \u00f6ld\u00fc\u011f\u00fcnde h\u00e2l\u00e2 okur-yazar de\u011fildi. S\u0131radan Megrel ve Svanlara G\u00fcrc\u00fc dilini 4. y\u00fczy\u0131ldan 20. y\u00fczy\u0131la kadar \u00f6\u011freten(!) okullar acaba neredeydi?<\/p>\n Megrelya ve Svanetya\u2019daki Ortodoks Kiliselerde, ibadet dili olarak (eski!) G\u00fcrc\u00fcce\u2019nin kullan\u0131ld\u0131\u011f\u0131na karar verebilir miyiz? G\u00fcrc\u00fcce\u2019nin Megrellerin ve Svanlar\u0131n \u201canadili\u201d oldu\u011funa ili\u015fkin iddia Abhazlarla ilgili olarak da ileri s\u00fcr\u00fcld\u00fc. Yaln\u0131zca bu halklar\u0131n G\u00fcrc\u00fcce\u2019yi bildikleri de\u011fil, kendilerini G\u00fcrc\u00fc olarak tan\u0131mlad\u0131klar\u0131 da iddia edildi. B\u00f6ylesi bir iddia, herkesin kolayca g\u00f6rebilece\u011fi bir sa\u00e7mal\u0131kt\u0131r.<\/p>\n Do\u011fal olarak, Orta\u00e7a\u011f Avrupa\u2019s\u0131 Latince\u2019yi kilisede kulland\u0131\u011f\u0131ndan, Latince yaz\u0131lar kiliselerin renkli camlar\u0131n\u0131 s\u00fcsledi ve \u00f6nde gelen rahipler Latince konu\u015ftu. Bu durum, ilgili devletlerin Roma devletleri olduklar\u0131n\u0131 veya Latince\u2019nin din adamlar\u0131n\u0131n anadili oldu\u011fu anlam\u0131na gelir mi? Ayn\u0131 \u015fekilde, o d\u00f6nemde e\u011fitim g\u00f6rmemi\u015f geni\u015f k\u00f6yl\u00fc y\u0131\u011f\u0131nlar\u0131n\u0131n Latince\u2019yi bildikleri iddia edilebilir mi? Benzer paralel bir durum da, Megrelya ve Svanetya\u2019daki geni\u015f y\u0131\u011f\u0131nlar\u0131n G\u00fcrc\u00fcce\u2019yi bilmedikleri \u015feklindeydi.<\/p>\n Gogeba\u015fvili, 18. y\u00fczy\u0131lda G\u00fcrc\u00fcce\u2019nin Megreller aras\u0131nda yayg\u0131nla\u015ft\u0131\u011f\u0131na dair deliller bulundu\u011funu iddia ediyordu. \u015eunlar\u0131 yazm\u0131\u015f: \u201c\u00d6rne\u011fin; 18. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda Megrelya\u2019y\u0131 gezen Frans\u0131z seyyah Chardin\u2019e g\u00f6re; Megrelya\u2019da ya\u015fayan ve vaaz veren Katolik misyonerler, Megrelce diyalektini \u00f6\u011frendikten sonra, kolayca G\u00fcrc\u00fcce\u2019yi de anlamaya ba\u015flam\u0131\u015ft\u0131r. Ayn\u0131 Chardin, misyonerlerin bilgilerine dayanarak, b\u00fct\u00fcn Megreller\u2019in G\u00fcrc\u00fcce\u2019yi iyi anlad\u0131klar\u0131n\u0131 ve \u00f6zg\u00fcrce kulland\u0131klarn\u0131 yazmaktad\u0131r.\u201d (s. 463)<\/p>\n Gogeba\u015fvili\u2019nin aktard\u0131\u011f\u0131 iddialar\u0131 bulmaya muvaffak olmad\u0131m(!) Bununla beraber, Chardin\u2019in g\u00fcn\u00fcm\u00fcz\u00fcn tespitlerine \u00e7ok benzer g\u00f6zlemleriyle kar\u015f\u0131la\u015ft\u0131m. Chardin \u015f\u00f6yle yazm\u0131\u015f: \u201c… (Megrelya\u2019da) papaz olarak atanmak i\u00e7in e\u011fitim g\u00f6rmeye gerek yoktur, b\u00fct\u00fcn hayat\u0131n\u0131z boyunca tekrar etti\u011finiz ibadetle ilgili nas\u0131l okuyaca\u011f\u0131n\u0131z\u0131 ve \u00f6\u011frenece\u011finizi bilmeniz yeterlidir.\u201d (s. 143) En \u00f6nemli olan nokta ise: \u201cKilise hizmetleri, bizim k\u00f6yl\u00fc y\u0131\u011f\u0131nlar\u0131 i\u00e7in Latince\u2019nin anla\u015f\u0131lmas\u0131ndaki zorluk gibi, Megrel din adamlar\u0131n\u0131n anlamakta zorluk \u00e7ekti\u011fi G\u00fcrc\u00fc dilinde y\u00fcr\u00fct\u00fcl\u00fcr.\u201d (s. 159)<\/p>\n Megrelya\u2019daki din adamlar\u0131 bile G\u00fcrc\u00fcce\u2019yi anlamakta zorlan\u0131yorsa, geni\u015f Megrel k\u00f6yl\u00fc y\u0131\u011f\u0131nlar\u0131n\u0131n G\u00fcrc\u00fcce\u2019yi bilmeleri beklenebilir miydi? Megrel k\u00f6yl\u00fcleri, gittikleri kiliselerde G\u00fcrc\u00fcce y\u00fcr\u00fct\u00fclen hizmetleri anlam\u0131yorsa, ismen mevcut olan dinlerinin kavramlar\u0131n\u0131 anlamada ba\u015far\u0131l\u0131 olmad\u0131klar\u0131 beklenmeyen bir durum de\u011fildir. Di\u011fer kaynaklar da, bu konuda ayn\u0131 durumu g\u00f6zler \u00f6n\u00fcne sermektedir. Johanne de Galonifontibus\u2019un 1404 y\u0131l\u0131ndaki seyahat g\u00fcnl\u00fc\u011f\u00fcn\u00fc okuyal\u0131m: \u201cG\u00fcrc\u00fcstan y\u00f6n\u00fcnde, Abhazlar\u2019\u0131n do\u011fusunda Megrelya isimli bir \u00fclke bulunur… Kendi dilleri vard\u0131r.\u201d (L. Tardy \u2018The Caucasian Peoples and their Neighbours in 1404\u2019in Acta Orientalia Academiae Scientiarum Hung. Tomus XXXII,(1), 83-111). Kraliyet co\u011frafya ve tarih\u00e7isi Prens Vakhusht (1696-1756), Megrelya (Odi\u015fi)\u2019nin linguistik durumundan bahsederek \u015f\u00f6yle diyor (aktaran: Besarion Jorbenadze, The Kartvelian Languages and Dialects, 1991): \u201cAsiller G\u00fcrc\u00fcce konu\u015fur, ancak onlar\u0131n ev dili (Megrelce kastediliyor) vard\u0131r.\u201d (s. 11-12) E\u011fer Vakhusht, Megrel asillerin G\u00fcrc\u00fcce konu\u015ftu\u011funu belirtmenin gerekli oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcyse, bu ifade geni\u015f Megrel y\u0131\u011f\u0131nlar\u0131n\u0131n G\u00fcrc\u00fcce bilmedi\u011fi anlam\u0131na gelir.<\/p>\n Rusya\u2019n\u0131n Transkafkasya\u2019da ayak basabilece\u011fi ilk topra\u011f\u0131 (yar\u0131) g\u00f6n\u00fcll\u00fc olarak vermi\u015f olan H\u0131ristiyan \u00fclkeye (G\u00fcrc\u00fcstan\u2019a) c\u00f6mert davrand\u0131\u011f\u0131n\u0131 s\u00f6ylemek zordur. 19. y\u00fczy\u0131l\u0131n tamam\u0131na yak\u0131n bir s\u00fcre G\u00fcrc\u00fc dil ve k\u00fclt\u00fcr\u00fc bask\u0131 alt\u0131na al\u0131nd\u0131, Rus\u00e7a resm\u00ee dil oldu ve G\u00fcrc\u00fc Kilisesi\u2019nin ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 1811\u2019de gayr\u0131resm\u00ee olarak ortadan kald\u0131r\u0131ld\u0131. \u00dclke birbirinden ayr\u0131 gubernialarla y\u00f6netildi\u011fi i\u00e7in b\u00fct\u00fcn Rusya \u0130mparatorlu\u011fu i\u00e7inde birle\u015fik bir G\u00fcrc\u00fc devleti bulunmuyordu.<\/p>\n E\u011fitimci Gogeba\u015fvili, 1879\u2019da \u2018G\u00fcrc\u00fcler Aras\u0131nda Okur-yazarl\u0131\u011f\u0131 Yayg\u0131nla\u015ft\u0131rma Cemiyeti\u2019ni kurdu. Megreller ve Svanlar bir tarafa, G\u00fcrc\u00fcler\u2019in b\u00fcy\u00fck \u00e7o\u011funlu\u011fu okur-yazar olmad\u0131\u011f\u0131ndan b\u00f6yle bir cemiyete ihtiya\u00e7 duyulmu\u015ftu.<\/p>\n 1920\u2019lerde Sovyetler, yaz\u0131l\u0131 olmayan bir\u00e7ok dilin alfabesini olu\u015fturduklar\u0131nda, ki\u015finin okuma-yazmay\u0131 kendi anadili yoluyla en iyi \u00f6\u011frenebilece\u011fi noktas\u0131ndan hareket etmi\u015flerdi. Megrel dilinin de yaz\u0131l\u0131 hale getirilmesine y\u00f6nelik \u00e7al\u0131\u015fmalar; geni\u015f Megrel kitlesinin G\u00fcrc\u00fcce bilmedi\u011fi g\u00f6zleminin muhtemel sonucuydu.<\/p>\n Ancak b\u00fcy\u00fck bir \u00e7abayla halk hik\u00e2yeleri ve \u015fark\u0131lar\u0131n\u0131 derleyerek, yay\u0131mlayarak ve bilinmeyen dilleri ara\u015ft\u0131ran ve onlar\u0131n gramer kitaplar\u0131n\u0131 yazarak Kafkasya k\u00fclt\u00fcrlerini etkili olarak \u00e7al\u0131\u015fmaya ba\u015flayan, genellikle Rus, akademisyenleri Divide et impera devlet politikas\u0131ndan bir \u015fekilde motive olduklar\u0131 sav\u0131yla su\u00e7layacak ge\u00e7erli bir neden g\u00f6rm\u00fcyorum.<\/p>\n 1899\u2019da yay\u0131mlanan 100 sayfal\u0131k Mingrel\u2019skaja Azbuka3 bile, Megreller\u2019i G\u00fcrc\u00fcler\u2019den ay\u0131rman\u0131n bir sonucu de\u011fildir. Megreller\u2019in, G\u00fcrc\u00fcce\u2019den olduk\u00e7a farkl\u0131 bir dilleri vard\u0131r; a\u00e7\u0131klama olmaks\u0131z\u0131n (okulda veya g\u00fcnl\u00fck hayatta) G\u00fcrc\u00fcce\u2019yi anlamazlar. Kiril alfabesi, Megreller\u2019in hem Megrelce\u2019yi \u00f6\u011frenmelerini, hem de Rus\u00e7a\u2019y\u0131 \u00f6\u011frenme yolunu a\u00e7acakt\u0131. 1899\u2019daki bu Megrel alfabesi Kiril alfabesine dayan\u0131yordu. Bu Megrel alfabesinin edit\u00f6r\u00fc \u015funlar\u0131 yaz\u0131yordu: \u201cMingrel\u2019skaja Azbuka, Megrel \u00e7ocuklar\u0131n\u0131n Rus diliyle okuyup yazmalar\u0131n\u0131 \u00f6z\u00fcmsemelerini kolayla\u015ft\u0131rmak amac\u0131yla yay\u0131mlanmaktad\u0131r.\u201d<\/p>\n Burada, Gogeba\u015fvili ve Jordania\u2019n\u0131n neden Megrelce\u2019nin G\u00fcrc\u00fcce\u2019nin bir diyalekti oldu\u011fu a\u00e7\u0131k yalan\u0131na ba\u015fvurduklar\u0131na ili\u015fkin ipucu bulabilece\u011fimizden, 1902\u2019de b\u00f6yle bir yak\u0131c\u0131 reaksiyona neden olan e\u011fitim reformu fiili \u00f6nerilerini g\u00f6zden ge\u00e7irmek gerekiyor. Gogeba\u015fvili, 1912 y\u0131l\u0131nda Nature\u2019\u2019s Door\u2019da, Megreller\u2019in hepsinin iyi G\u00fcrc\u00fcce bildikleri konusunda israr etmesine ra\u011fmen, Megrelce\u2019nin G\u00fcrc\u00fcce\u2019nin diyalekti oldu\u011fu sa\u00e7mal\u0131\u011f\u0131n\u0131 tekrar etmez. Gogeba\u015fvili \u015funlar\u0131 yaz\u0131yor: \u201cMegreller, sadece dil bak\u0131m\u0131ndan bir dereceye kadar ayr\u0131d\u0131rlar, ancak Megrelce de, G\u00fcrc\u00fcce\u2019nin kan karde\u015fidir. Bundan ba\u015fka, hemen hemen b\u00fct\u00fcn Megreller G\u00fcrc\u00fcce konu\u015fmay\u0131 iyi bilirler ve G\u00fcrc\u00fcce\u2019yi \u00e7ok severler.\u201d (s. 497)<\/p>\n Kiril alfabesine dayal\u0131 Megrel alfabesi Mingrel\u2019skaja Azbuka\u2019ya kar\u015f\u0131 \u00e7\u0131kan Gogeba\u015fvili, bu konuda \u015funlar\u0131 yaz\u0131yordu: \u201cHer alfabe, din\u00ee ve sekular edebiyata bir anahtar i\u015flevi g\u00f6rd\u00fc\u011f\u00fc zaman bir mant\u0131\u011f\u0131 ve anlam\u0131 vard\u0131r. Di\u011fer durumda bir alfabenin yarat\u0131lmas\u0131 ve \u00f6\u011frenilmesi sonu\u00e7suz zaman kayb\u0131d\u0131r. Ya\u015famda yazarak ve edebiyat olu\u015fturmada kullan\u0131lmayan veya k\u00fct\u00fcphanelerde destek bulamayacak bu \u00e7e\u015fit bir alfabeyi okullarda \u00f6\u011frenmek bir veya iki y\u0131l sonra bellekten u\u00e7up gider. Bir ba\u015fka deyi\u015fle, alfabe anahtard\u0131r, ama edebiyat kilittir. E\u011fer kilit yoksa, anahtar\u0131n i\u015flevi nedir?\u201d (s. 465)<\/p>\n A\u015fa\u011f\u0131daki yorumla ortaya \u00e7\u0131kan durumu dikkate alal\u0131m: \u201cSadece materyal ve materyal ili\u015fkilerini ifade etmenin m\u00fcmk\u00fcn oldu\u011fu geli\u015fmemi\u015f Megrel diliyle kutsal akideyi \u00f6\u011fretme, Megrelya halk\u0131 taraf\u0131ndan dinlerine h\u00fcrmetsizlik ve din\u00ee duygular\u0131n suistimali oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcr.\u201d (s. 68)<\/p>\n Megrelce\u2019nin, kavramlar\u0131n ifade edilmesine uygun bir ara\u00e7 olmayan geli\u015fmemi\u015f bir diyalekt olarak sunuluyor Gogeba\u015fvili taraf\u0131ndan. \u015e\u00fcphesiz, Gogeba\u015fvili\u2019nin bu yazd\u0131klar\u0131n\u0131n \u00e7o\u011funu okuyan G\u00fcrc\u00fc Stalin\u2019in \u015fekillenme y\u0131llar\u0131nda nas\u0131l etkilendi\u011fini ileride g\u00f6rece\u011fiz: yaz\u0131l\u0131 bir edebiyata sahip olmak bir k\u00fclt\u00fcr\u00fc ifade eder, yaz\u0131l\u0131 edebiyat yoksa k\u00fclt\u00fcrden de s\u00f6z edilemez! S\u00f6zl\u00fc bir edebiyat\u0131n ciddiye al\u0131nmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcyor ve bir etnik grubun alfabesi olmadan nas\u0131l yaz\u0131l\u0131 bir edebiyata ge\u00e7ece\u011fi konusu ise ge\u00e7i\u015ftiriliyor.<\/p>\n G\u00fcrc\u00fcstan, Rusya \u0130mparatorlu\u011fu\u2019nun y\u00f6netsel b\u00f6lgelerine ayr\u0131ld\u0131\u011f\u0131nda Tiflis\u2019teki yetkililer (belki Kutaisi\u2019dekileri de eklemeliyiz) Megrelce ve Svanca\u2019n\u0131n yaz\u0131l\u0131 hale gelmesini engelleyici bir yetkide olmasalard\u0131 Tiflis, 1918\u2019de Men\u015fevik G\u00fcrc\u00fcstan H\u00fck\u00fcmeti\u2019ni kontrol\u00fc alt\u0131na ald\u0131\u011f\u0131nda elbette Megrelce ve Svanca\u2019n\u0131n yaz\u0131l\u0131 hale gelmesi konusunda ad\u0131mlar at\u0131lmak zorunda kal\u0131nacakt\u0131. 1914\u2019te, St. Petersburg\u2019da, yar\u0131 \u0130sko\u00e7, yar\u0131 G\u00fcrc\u00fc Nikolai Marr taraf\u0131ndan planlanan filoloji ara\u015ft\u0131rma program\u0131n\u0131n bir sonucu olarak Megrelce\u2019nin zaman\u0131n\u0131n en m\u00fckemmel Kafkas dili olarak tan\u0131mland\u0131\u011f\u0131 \u0130. Kip\u015fidze\u2019nin etkileyici Grammatika Mingrel\u2019skogo (\u0130verskogo) Jazyka s Xrestomateju i Slovarem adl\u0131 kitab\u0131n\u0131 dikkate almal\u0131y\u0131z. Di\u011fer bir G\u00fcrc\u00fc bilimadam\u0131 olan Sn. Beridze, Marr\u2019\u0131n iste\u011fiyle alan \u00e7al\u0131\u015fmas\u0131 yapmak \u00fczere 1919\u2019da Megrelya\u2019ya g\u00f6nderildi, Megruli Ena (Megrel Dili) kitab\u0131 bu \u00e7al\u0131\u015fmas\u0131n\u0131n bir sonucudur. 1920\u2019de, kitab\u0131n\u0131n ilk b\u00f6l\u00fcm\u00fcn\u00fcn ilk k\u0131sm\u0131, elyazmas\u0131(?) hakk\u0131yla Tiflis\u2019te yay\u0131mland\u0131. Kitab\u0131n \u00f6ns\u00f6z\u00fc, g\u00fcn\u00fcm\u00fcz konusuyla da olduk\u00e7a ilgili baz\u0131 g\u00f6zlemleri i\u00e7erir.<\/p>\n \u201cPoti ve Yeni Senaki\u2019de kurulan ve Megrelce Mapalu4 ad\u0131n\u0131 alan k\u00fclt\u00fcrel grup, atas\u00f6zleri, \u015fark\u0131lar derleyerek; G\u00fcrc\u00fcstan\u2019\u0131n bu k\u00f6\u015fesinde etnografik \u00e7al\u0131\u015fmalar; bu dille ilgili yay\u0131nlar yaparak, dilbilimciler i\u00e7in linguistik ve etnografik materyalleri kullan\u0131l\u0131r hale getirerek Megrelya ve Megrelce\u2019yle ilgili \u00e7al\u0131\u015fmalar\u0131 ama\u00e7lad\u0131.<\/p>\n \u201cOkuyucu, o tarihte bas\u0131ndan ve toplumdan \u00e7\u0131kan g\u00fcr\u00fclt\u00fcy\u00fc gazetelerde g\u00f6recektir. (Bkz.: saxelme\u2019ipo sakme No. 540; ertoba 27. VII. 1919; salik\u2019lde 30. VII, No. 54, No. 55; pi\u2019it\u2019alo k\u2019lde No. 1, 1. VI; sakartvelo No. 133,188 2.IX; No. 193, 7.IX, vb.)<\/p>\n \u201cBaz\u0131lar\u0131, bu k\u00fclt\u00fcrel grubun \u00e7al\u0131\u015fmalar\u0131nda \u201cb\u00f6l\u00fcc\u00fcl\u00fck\u201d ke\u015ffetti ve onlar\u0131 \u201cihanetlerinden\u201d dolay\u0131 itham etti, di\u011ferleri \u00e7ocuklar\u0131n ve gen\u00e7lerin\u201d \u00e7\u00fcr\u00fcmesini.<\/p>\n \u201cGer\u00e7ekte k\u0131zg\u0131nl\u0131k i\u00e7in bir neden yoktu. Bu k\u00fclt\u00fcrel grubun kesinlikle ne politik amac\u0131 vard\u0131, ne de olmu\u015ftur, \u00fcyelerin (\u00f6\u011fretmenler ve \u00f6\u011frenciler) k\u00fclt\u00fcrel ama\u00e7la biraraya geldiklerine b\u00f6lgedeki seyahatim s\u0131ras\u0131nda ikna oldum.\u201d (s. 7-8)<\/p>\n \u201cKonu\u015fmac\u0131n\u0131n su\u00e7u, belki de, ger\u00e7ekte konu\u015fmas\u0131n\u0131n olduk\u00e7a duru bir Megrelce\u2019yle yap\u0131lmas\u0131yd\u0131.\u201d<\/p>\n Megrelce k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar\u0131n, \u201cb\u00f6l\u00fcc\u00fcl\u00fck\u201d anlam\u0131na geldi\u011fine ili\u015fkin baz\u0131lar\u0131n\u0131n nas\u0131l mant\u0131ks\u0131z sonu\u00e7lara yol a\u00e7an sald\u0131r\u0131larda bulunduklar\u0131n\u0131 vurgulayan Beridze \u015f\u00f6yle devam ediyor: \u201cBaz\u0131lar\u0131, bu bilimsel \u00e7al\u0131\u015fmalar\u0131 \u201cb\u00f6l\u00fcc\u00fcl\u00fck vaaz\u0131\u201d olarak niteledi. Samurzaqone\u2019dakinin yan\u0131s\u0131ra Senaki ve Zugdidi b\u00f6lgelerinde de durum b\u00f6yleydi.\u201d<\/p>\n 1926\u2019daki Sovyet n\u00fcfus say\u0131m\u0131nda 242.990 ki\u015fi Megrel, 13.218 ki\u015fi de Svan olarak kay\u0131tlara ge\u00e7mi\u015fti (Wixman, Language Aspects of Ethnic Patterns and Processes in the North Caucasus, University of Chicago Press, 1980). G\u00fcn\u00fcm\u00fczde ise, Megreller\u2019in ve Svanlar\u2019\u0131n veya onlar\u0131n dillerini birinci veya ikinci dil olarak konu\u015fanlar\u0131n say\u0131lar\u0131 ile ilgili veri bulunmamaktad\u0131r. Megreller ve Svanlar 1930\u2019lardan ba\u015flamak \u00fczere n\u00fcfus kay\u0131tlar\u0131na \u201cG\u00fcrc\u00fc\u201d olarak ge\u00e7irildiler.<\/p>\n 1920\u2019li y\u0131llar\u0131n ba\u015flar\u0131nda, Megrelce\u2019nin Sovyetler Birli\u011fi\u2019nde yeni yaz\u0131ya ge\u00e7ecek diller aras\u0131nda yer al\u0131p almayaca\u011f\u0131 konusunda bir tart\u0131\u015fma olmu\u015ftur. Daha \u00f6nce yaz\u0131l\u0131 olmayan diller i\u00e7in alfabeler olu\u015fturulmu\u015f ve b\u00f6ylece yaz\u0131l\u0131 edebiyatlar\u0131 olan diller stat\u00fcs\u00fcne ge\u00e7i\u015f s\u00fcreci ba\u015flam\u0131\u015ft\u0131r. Bildi\u011fimiz gibi, G\u00fcrc\u00fcstan i\u00e7inde konu\u015fulan Abhazca, Kafkasya\u2019da ve \u00f6tesindeki di\u011fer diller o y\u0131llarda yaz\u0131l\u0131 hale getirildi. Megrelya ve Megrelce\u2019yle ilgili \u00e7al\u0131\u015fmalar da Megrel Bol\u015fevik lider \u0130sak Zhvania taraf\u0131ndan desteklendi. Bu konuda a\u011f\u0131r bir itham (G\u00fcrc\u00fcce) Literary Georgia\u2019da, 3 Kas\u0131m 1989\u2019da yay\u0131mland\u0131. Bu makaleyi yazan ki\u015fi, o zaman\u0131n \u00f6nde gelen radikali, Aba\u015fal\u0131 Megrel Zviad Gamsaxurdia\u2019dan ba\u015fkas\u0131 de\u011fildi.<\/p>\n 1902-1903 y\u0131llar\u0131nda Megrelya\u2019daki okullarda Megrelce\u2019nin e\u011fitim dili haline getirilmesi \u00e7al\u0131\u015fmalar\u0131na ili\u015fkin Z. Gamsaxurdia \u015fu sat\u0131rlar\u0131 yaz\u0131yor: \u201cYukar\u0131da belirtilen G\u00fcrc\u00fc milliyet\u00e7ilerinden gelen b\u00f6yle bir yakla\u015f\u0131m\u0131, \u0130. Zhvania, Leninist Kom\u00fcnist Parti\u2019ye uygun olmayan, feodal bir yakla\u015f\u0131m olarak adland\u0131r\u0131yor.<\/p>\n Megrel duyusu, en d\u00fc\u015f\u00fck k\u00f6yl\u00fc katman\u0131 anlam\u0131na geldi\u011finden Megrelya\u2019daki aristokrasi kendilerini Megrel saymazlard\u0131: \u201cB\u00fct\u00fcn ayr\u0131cal\u0131kl\u0131 tabaka (aristokrasi, din adamlar\u0131, ayd\u0131nlar) kendilerini G\u00fcrc\u00fc olarak g\u00f6rd\u00fcler. \u201cBu nedenle, Zhvania\u2019n\u0131n s\u00f6zleriyle, Transkafkasya Sovyet Y\u00f6netsel Komitesi\u2019ne g\u00f6re; k\u00fclt\u00fcrel olarak \u00fcst s\u0131n\u0131f\u0131 G\u00fcrc\u00fcle\u015fmi\u015f, \u00e7o\u011funlu\u011funa ra\u011fmen k\u00fclt\u00fcrs\u00fcz kesim, k\u00fclt\u00fcrl\u00fc kesimi izlemek zorundayd\u0131 ve G\u00fcrc\u00fcler\u2019e asimile edilmeleri gerekiyordu. Bu durum, Zhvania\u2019n\u0131n s\u00f6ylemesine ra\u011fmen, Lenin ve Stalin\u2019in g\u00f6r\u00fc\u015f\u00fc de\u011fildi. \u0130. Zhvania \u015f\u00f6yle devam ediyor: \u201cDzhavakhi\u015fvili, Akhvlediani, Beridze ve di\u011fer proflar\u0131n ki\u015filiklerinde G\u00fcrc\u00fcstan\u2019\u0131n medeni d\u00fcnyas\u0131 Megrelya, G\u00fcrc\u00fc k\u00fclt\u00fcr\u00fc daha ileri bir k\u00fclt\u00fcr oldu\u011fundan tarihin perspektifine b\u0131rak\u0131lmal\u0131yd\u0131.\u201d<\/p>\n \u201cK\u00fclt\u00fcrden nefret eden, kaba Marksist \u0130. Zhvania, bu g\u00f6r\u00fc\u015fle hemfikir de\u011fildir. Onun i\u00e7in k\u00fclt\u00fcr, bir \u00e7e\u015fit geli\u015fme, k\u0131rsal kesimin sosyalist transformasyonunda bir engeldir, bu nedenle o, Megrelya\u2019n\u0131n k\u00fclt\u00fcrs\u00fcz karanl\u0131k batakl\u0131\u011f\u0131nda kalmas\u0131n\u0131 tercih eder, G\u00fcrc\u00fcle\u015fmemesini ister; k\u00f6yl\u00fclerin sazdan yerle\u015fimlerinin karanl\u0131\u011f\u0131n\u0131, Dadyan\u2019lar\u0131n saray k\u00fclt\u00fcr\u00fcn\u00fc tercih eder, \u00e7\u00fcnk\u00fc bu durum kendisinin, Megreller\u2019i ayr\u0131 bir ulus olarak deklere etmesine y\u00f6nelik karanl\u0131k projelerine yard\u0131mc\u0131 olur.<\/p>\n \u201cDaha sonra, burjuva-\u015fovenist proflar\u0131n etkisi alt\u0131nda, E\u011fitim Bakanl\u0131\u011f\u0131\u2019n\u0131n, 1921\u2019de okullardan Megrelce e\u011fitimi kald\u0131rd\u0131\u011f\u0131n\u0131, b\u00f6ylece Lenin ve Stalin\u2019in doktrininden sap\u0131ld\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesiyle feryat eder.<\/p>\n \u201cA\u011fustos 1925\u2019te \u2018Megrel Sorunu\u2019 tekrar ortaya \u00e7\u0131kt\u0131. G\u00fcrc\u00fcstan Kom\u00fcnist Partisi Merkez Komitesi Presidyumu\u2019nda yap\u0131lan \u00f6zel bir toplant\u0131 sonucunda \u00f6zel bir komisyon atand\u0131. Ancak, \u0130. Zhvania\u2019n\u0131n anlat\u0131m\u0131yla ayn\u0131 y\u0131l, y\u0131llard\u0131r Tiflis\u2019te oturan, uzunca bir s\u00fcredir Megrelya ve Megrel k\u00f6yl\u00fcs\u00fcyle hi\u00e7bir ba\u011flant\u0131s\u0131 olmayan, di\u011fer yandan y\u00fczlerce y\u0131ld\u0131r Megrel k\u00f6yl\u00fcs\u00fcn\u00fcn kan\u0131n\u0131 emen, reaksiyoner, aristokrat, s\u00f6zde Megrel ayd\u0131nlar\u0131ndan gelen bir isyan vard\u0131. \u0130. Zhvania\u2019n\u0131n deyi\u015fiyle, G\u00fcrc\u00fc fa\u015fistleri Kotsia (Konstantin Gamsaxurdia), Jordania, Tedo Saxokia ve di\u011ferleri, Merkez Komitesi Megrelce\u2019yle ilgili karar almadan \u00f6nce, Tiflis\u2019teki Rustaveli Tiyatrosu\u2019nda topland\u0131. Bu kara aristokrat koro, Megrelce sorununu b\u00f6l\u00fcnmenin ve G\u00fcrc\u00fcstan\u2019dan kopu\u015fun habercisi olarak niteler. Tiflis\u2019teki yurtta\u015flar\u0131n huzurunda, Megrelya\u2019n\u0131n \u00f6zerkli\u011fiyle ilgili olarak seslerini y\u00fckseltmeye cesaret edenlere kar\u015f\u0131 siyasal ve moral bir ter\u00f6r alenen ilan edildi.<\/p>\n \u201cDaha sonra, \u0130. Zhvanin \u015f\u00f6yle devam eder: \u201cYukar\u0131da adlar\u0131 an\u0131lan fa\u015fistler, okullar, adalet saraylar\u0131, gazeteler ve Sovyet k\u00f6ylerindeki i\u015flerini kendi anadilinde y\u00fcr\u00fctmek isteyen Megrel i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 \u015fimdiye kadar gerici il\u00e2n ettiler ve bu \u00f6neriyi destekleyen parti \u00fcyesi k\u00f6yl\u00fclerin partiden ihra\u00e7 edilmeleri y\u00f6n\u00fcnde tav\u0131r koydular. Bu g\u00f6r\u00fc\u015f, G\u00fcrc\u00fc Bol\u015fevik tefsirciler taraf\u0131ndan desteklendi. Bunlar\u2019dan biri, Zhvania\u2019ya g\u00f6re; Megrel ayr\u0131l\u0131k\u00e7\u0131l\u0131\u011f\u0131na b\u00fcy\u00fck zarar veren A. Ghambara\u015fvili\u2019ydi.\u201d<\/p>\n 1920\u2019lerde a\u00e7\u0131k\u00e7a s\u0131cak bir tart\u0131\u015fma vard\u0131. E\u011fer Gamsaxurdia, \u0130. Zhvania\u2019n\u0131n s\u00f6ylediklerini do\u011fru aktar\u0131yorsa (Gamsaxurdia, bu iddian\u0131n ge\u00e7erlili\u011fine itiraz etmiyor) Megrelya\u2019da alt s\u0131n\u0131flar aras\u0131nda Megrelce\u2019nin i\u015flevinin geni\u015fletilmesine ili\u015fkin h\u00e2l\u00e2 genel bir hareket vard\u0131.<\/p>\n Megrelya \u00f6zerkli\u011finin konu\u015fulmas\u0131n\u0131n, ayn\u0131 \u015fekilde yay\u0131l\u0131p yay\u0131lmad\u0131\u011f\u0131 veya bunun yaln\u0131zca \u0130. Zhvania ve di\u011fer Megrel s\u00f6zc\u00fcleri taraf\u0131ndan politik ihtiraslar\u0131n\u0131n peki\u015ftirilmesine y\u00f6nelik bir ara\u00e7 olarak m\u0131 \u00f6nerildi\u011fi bilinmiyor. Ancak Zhvania\u2019n\u0131n Marksist terminolojiyle yapt\u0131\u011f\u0131 konu\u015fmalar\u0131 inceleyerek mant\u0131\u011fa uygun bir \u00f6nermenin ortaya at\u0131ld\u0131\u011f\u0131 konusundaki fikrimiz do\u011frulanmaktad\u0131r. Yani; Megrel k\u00f6yl\u00fc kitlesinin en iyi \u00e7\u0131kar\u0131n\u0131n ne oldu\u011funu kim biliyordu? Megrel k\u00f6yl\u00fclerinin kendileri mi, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Tiflis\u2019te ya\u015fayan ve 1902 ve 1919\u2019daki gibi \u201cb\u00f6l\u00fcc\u00fcl\u00fck hayaletini\u201d hemen icat eden, G\u00fcrc\u00fcce e\u011fitim g\u00f6rm\u00fc\u015f, G\u00fcrc\u00fcle\u015fmi\u015f Megrel eliti mi? \u00c7o\u011funun 20. y\u00fczy\u0131l\u0131n en b\u00fcy\u00fck G\u00fcrc\u00fc yazar\u0131 olarak nitelendi\u011fi, Zviad\u2019\u0131n babas\u0131 Konstantin Gamsaxurdia bile, 1920\u2019lerde Megrelce olarak yay\u0131mlanan \u201cRed Ray\u201d isimli bro\u015f\u00fcre kar\u015f\u0131 a\u015fa\u011f\u0131daki hiperbolik sat\u0131rlar\u0131 yazd\u0131: \u201cG\u00fcrc\u00fc diline y\u00f6nelik b\u00f6yle bir anti-G\u00fcrc\u00fc olay, G\u00fcrc\u00fcstan\u2019da uzun y\u0131llard\u0131r ortaya \u00e7\u0131kmam\u0131\u015ft\u0131r… Romanov Rusya\u2019s\u0131n\u0131n karanl\u0131k eli, G\u00fcrc\u00fc dili ve ulusunun s\u0131n\u0131rlar\u0131n\u0131 daraltmak ve G\u00fcrc\u00fc k\u00fclt\u00fcr\u00fcn\u00fc ebedi gerili\u011fe g\u00f6ndermeye koyuldu.\u201d<\/p>\n Tiflis ve Moskova\u2019daki Parti en y\u00fcksek kademesinde tam olarak hangi tart\u0131\u015fman\u0131n oldu\u011funu, bu Megrel sorunuyla ba\u011flant\u0131l\u0131 kimin ne s\u00f6yledi\u011fini ke\u015ffetmek hayret verici olurdu. \u00d6zellikle de, Stalin\u2019in bu konudaki g\u00f6r\u00fc\u015flerini ke\u015ffetmek hayret verici olurdu. Stalin\u2019in, 1913 Marksizm ve Ulusal Sorun adl\u0131 kitab\u0131ndan, yaz\u0131l\u0131 edebiyatlar\u0131 olmayan ilkel k\u00fclt\u00fcrl\u00fc olarak olarak adland\u0131r\u0131lan halklar\u0131n, yaz\u0131lar\u0131 olan ve k\u00fclt\u00fcrl\u00fcler taraf\u0131ndan asimile edilmeleri gerekti\u011fine ili\u015fkin bir e\u011filimde oldu\u011funu \u00f6\u011freniyoruz. (\u0130ngilizce \u00e7eviri s. 48-49, Martin Lawrence Ltd.)<\/p>\n Sonu\u00e7 gayet a\u00e7\u0131kt\u0131r. Ne Megrelya\u2019n\u0131n \u00f6zerkli\u011fi ger\u00e7ekle\u015fti, ne de Megrelce e\u011fitim stat\u00fcs\u00fc verildi. Ancak ilgin\u00e7 bir \u015fekilde, yaz\u0131 diline ili\u015fkin baz\u0131 ad\u0131mlar at\u0131ld\u0131. 1 Mart 1930\u2019da, 1932\u2019den itibaren Megrelce g\u00fcnl\u00fck olarak yay\u0131mlanacak olan Kazaki\u015fi Gazeti (K\u00f6yl\u00fc\u2019n\u00fcn Gazetesi) yay\u0131n hayat\u0131na ba\u015flad\u0131. Kazaki\u015fi Gazeti, hi\u00e7 G\u00fcrc\u00fcce bilmeyen veya \u00e7ok az G\u00fcrc\u00fcce bilen Megrelya k\u00f6yl\u00fcs\u00fcne yeni ideoloji ve sosyal geli\u015fmeler hakk\u0131nda bilgi vermek amac\u0131yla yay\u0131ma ba\u015flam\u0131\u015ft\u0131.<\/p>\n Ge\u00e7en y\u00fczy\u0131l\u0131n sonlar\u0131nda, iddia edildi\u011fi gibi, b\u00fct\u00fcn Megreller G\u00fcrc\u00fcce bilmi\u015f olsalard\u0131, 1930\u2019larda Parti Yerel Komitesi\u2019nin yay\u0131n organ\u0131 olan b\u00f6yle bir gazeteye gerek kalmayacakt\u0131. Kazaki\u015fi Gazeti, 1 Ocak 1936 tarihine kadar tamam\u0131 Megrelce olarak yay\u0131mland\u0131. Ancak bu tarihten sonra ad\u0131 de\u011fi\u015ftirildi, Komunari oldu ve yar\u0131-Megrelce, yar\u0131-G\u00fcrc\u00fcce olarak yay\u0131n hayat\u0131na devam etti. Komunari, 22 Temmuz 1938 tarihine kadar yay\u0131n hayat\u0131na devam etti. Bu tarihte Komunari ad\u0131 da de\u011fi\u015ftirildi ve tamamen G\u00fcrc\u00fcce olarak yay\u0131mlanmaya ba\u015flad\u0131, Mebrjoli (G\u00fcrc\u00fcce Sava\u015f\u00e7\u0131) ad\u0131n\u0131 ald\u0131. Bu d\u00f6nemde birtak\u0131m Megrelce kitaplar da yay\u0131mland\u0131. Unutulmamal\u0131d\u0131r ki, yay\u0131mlanan bu kitaplar s\u0131radan Megreller i\u00e7in haz\u0131rlanm\u0131\u015ft\u0131.<\/p>\n 1931\u2019den ba\u015flamak \u00fczere, \u00f6nde gelen Megrel politikac\u0131 \u0130. Zhvania de\u011fil, Abhazya\/Soxumi, Merxeuli do\u011fumlu bir di\u011fer Megrel olan Lavrenti Beria idi. Beria, Megrel dili, k\u00fclt\u00fcr\u00fc ve politik haklar\u0131 i\u00e7in \u00e7ok \u00e7aba harcayan \u0130. Zhvania\u2019n\u0131n yolundan gitmedi. Beria d\u00f6neminde, daha \u00f6nce Megrel diliyle ilgili elde edilen ba\u015far\u0131lar tamamen kaybolup gitti. 1941\u2019de Megrel etnograf Sergi Makalatia, \u201cMegrelya\u2019n\u0131n Tarih ve Etnografyas\u0131\u201d adl\u0131 eserini yay\u0131mlad\u0131. Etnografya b\u00f6l\u00fcm\u00fcn\u00fcn 180-181. sayfalar\u0131nda \u015funlar yaz\u0131yordu: \u201c\u00c7ok iyi bilindi\u011fi gibi Megrelce, Kartveleli dil ailesine ait bir dildir ve Megreller\u2019in ana ve edebiyat dilleri, Megrelya\u2019n\u0131n sosyo-k\u00fclt\u00fcrel ilerlemesini kolayla\u015ft\u0131rm\u0131\u015f olan G\u00fcrc\u00fcce\u2019dir. \u201cDilsiz\u201d metodun me\u015fhur yazar\u0131 olan Levitski\u2019nin de aralar\u0131nda bulundu\u011fu otokrat Rusya\u2019n\u0131n ajanlar\u0131, Megrelya\u2019da G\u00fcrc\u00fcce\u2019ye kar\u015f\u0131 sava\u015f a\u00e7t\u0131lar ve Megrelya\u2019daki okullardan G\u00fcrc\u00fcce\u2019nin kald\u0131r\u0131lmas\u0131 \u00e7abas\u0131na giri\u015ftiler. Megreller\u2019in G\u00fcrc\u00fc olmad\u0131klar\u0131n\u0131 ve Megreller\u2019in kendilerine ait dilleri oldu\u011funu iddia ediyorlard\u0131. Levitski ve grubu, Megrelleri Rusla\u015ft\u0131rmak amac\u0131yla, Megrellerin alfabelerini olu\u015fturmaya ve kitleleri Megrelce\u2019den Rus\u00e7a\u2019ya y\u00f6neltmeye \u00e7al\u0131\u015ft\u0131. Bu Rusla\u015ft\u0131rma politikalar\u0131, a\u00e7\u0131k\u00e7a Megrelya\u2019daki G\u00fcrc\u00fcce \u00f6\u011fretim ve e\u011fitimi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde engelledi. Megreller G\u00fcrc\u00fcce\u2019yi unutmaya ba\u015flad\u0131. Megrel ayd\u0131nlar\u0131n, G\u00fcrc\u00fc k\u00fclt\u00fcr\u00fcyle ba\u011flar\u0131 koptu ve dejenere olmaya y\u00f6neldiler. Ama B\u00fcy\u00fck Ekim Devrimi, \u00c7arl\u0131k ajanlar\u0131n\u0131n \u015feytan\u00ee niyetlerini engelledi ve bug\u00fcn Megrellere \u201cana dilleri olan G\u00fcrc\u00fcce\u201d \u00f6\u011frenme ve e\u011fitim hakk\u0131 tamam\u0131yla serbest bir bi\u00e7imde verilir.\u201d<\/p>\n A\u00e7\u0131k bir \u015fekilde Makalatia da, Jordania, Saxokia, Konstantin Gamsaxurdia ve Zviad Gamsaxurdia ile birlikte, Megrelya\u2019da sadece G\u00fcrc\u00fc dil ve k\u00fclt\u00fcr\u00fcn\u00fc savunmak amac\u0131yla yeti\u015ftirilen bir Megrel olarak say\u0131lmal\u0131d\u0131r. Ne yaz\u0131k ki, Makalatia, olduk\u00e7a yanl\u0131\u015f bir durum ortaya koymaktad\u0131r. Yukar\u0131daki bu aktarma bir mant\u0131ks\u0131zl\u0131kla ba\u015fl\u0131yor. E\u011fer Megrelce bir dilse, (Makalatia en az\u0131ndan bunu kabul ediyor), kimin dili olabilir? Megrellerin anadili G\u00fcrc\u00fcce\u2019yse!<\/p>\n 1930\u2019lu y\u0131llar\u0131n sonlar\u0131nda, Megrel \u00e7ocuklar\u0131n\u0131n okula ba\u015flamadan \u00f6nce G\u00fcrc\u00fcce\u2019yi anlayabildiklerine ger\u00e7ekten inanmam\u0131z m\u0131 isteniyor? G\u00fcn\u00fcm\u00fczde bile, Megrel \u00e7ocuklar\u0131n\u0131n G\u00fcrc\u00fcce\u2019yi bilmediklerine ili\u015fkin delilleri a\u015fa\u011f\u0131da ispatlayaca\u011f\u0131z. Kom\u00fcnizm, Megrelce\u2019nin yaz\u0131l\u0131 hale gelmesini engelledi\u011fi i\u00e7in bir kurtar\u0131c\u0131 olarak il\u00e2n ediliyor. Halbuki ayn\u0131 kom\u00fcnist rejim y\u00f6netimi alt\u0131nda yay\u0131mlanan Megrelce yay\u0131nlardan hi\u00e7 bahsedilmiyor.<\/p>\n Enwall,* 1992\u2019deki \u00e7al\u0131\u015fmas\u0131n\u0131n 283-284. sayfalar\u0131nda can al\u0131c\u0131 bir g\u00f6zlemi ortaya koyuyor: 1930\u2019lu y\u0131llar\u0131n ba\u015f\u0131nda yay\u0131mlanan Megrelce kitaplar\u0131n amac\u0131, bu kitaplar\u0131n Megreller aras\u0131nda kullan\u0131m\u0131n\u0131 sa\u011flamakt\u0131. 1930\u2019lardan sonra yay\u0131mlanan Megrelce yay\u0131nlar ise, Megreller\u2019in kullan\u0131m\u0131ndan \u00e7ok, akademik olarak dilbilimci veya etnograflar\u0131n kullan\u0131m\u0131 i\u00e7in haz\u0131rlanm\u0131\u015ft\u0131r.<\/p>\n B\u00fct\u00fcn G\u00fcrc\u00fcstan\u2019\u0131n, \u015eota Rustaveli\u2019nin do\u011fumunun 800. y\u0131ld\u00f6n\u00fcm\u00fc ile ilgili uluslararas\u0131 bir kutlamaya evsahipli\u011fi yapmaya haz\u0131rland\u0131\u011f\u0131 1966 y\u0131l\u0131nda, ulusal epik olan, \u015eato Rustaveli\u2019nin Kaplan Postlu \u015e\u00f6valye\u2019sinin Kaka Zhvania taraf\u0131ndan yap\u0131lan Megrelce \u00e7evirisinin resm\u00ee yay\u0131m\u0131n\u0131n neden reddedildi\u011fi konusuna B\u00f6der a\u00e7\u0131klama getiremiyor. Normal \u015fartlar alt\u0131nda, bu kitab\u0131n yeni \u00e7evrisinin b\u00fcy\u00fck bir \u00f6vg\u00fcyle t\u00fcm G\u00fcrc\u00fc bas\u0131n\u0131nda duyurulmas\u0131 gerekirdi. Y\u0131llar\u0131n\u0131 bu kitab\u0131n \u00e7evirisine vermi\u015f olan Zhvania\u2019ya masraflar\u0131n\u0131 kendisinin kar\u015f\u0131layarak teksirle \u00e7o\u011faltma yapmaktan ba\u015fka bir alternatif kalmam\u0131\u015ft\u0131 (bendeki kopya 1983 tarihlidir).<\/p>\n Bu \u00e7evirinin yeni bir versiyonu (Zhvania\u2019n\u0131n \u00f6l\u00fcm\u00fcnden sonra), art\u0131k resm\u00ee sans\u00fcr memurunun onay\u0131 gerekmedi\u011finden, Tiflis\u2019te \u00f6zel bir kooperatif taraf\u0131ndan ustal\u0131kla yay\u0131mland\u0131. Gedevan \u015eanava\u2019n\u0131n di\u011fer Megrelce \u00e7evirisi 1991\u2019de, Soxumi\u2019de ancak Abhaz yetkililerin izniyle yay\u0131mland\u0131.<\/p>\n 1987\u2019de, Tiflis\u2019te \u015eerozia ve \u00c7ukhua ile beraber Megrelce tekstleri okurken, Dilbilimler Enstit\u00fcs\u00fc\u2019nde kullan\u0131lmayan bir odada oturuyordum. Odada masa ve sandalyelerden ba\u015fka tek g\u00f6ze \u00e7arpan \u015feyin, Megrelce s\u00f6zl\u00fck \u00e7al\u0131\u015fmas\u0131na ait verileri i\u00e7eren kartlar koleksiyonu oldu\u011funu g\u00f6r\u00fcnce deh\u015fete d\u00fc\u015ft\u00fcm. Birbirine ba\u011flanm\u0131\u015f kartlar, hi\u00e7bir koruma \u00f6nlemi al\u0131nmaks\u0131z\u0131n yerlerde s\u00fcr\u00fcn\u00fcyordu.<\/p>\n San\u0131r\u0131m, hi\u00e7 kimse bu \u00e7ok de\u011ferli kolleksiyon \u00fczerinde \u00e7al\u0131\u015fmam\u0131\u015ft\u0131 (\u00e7al\u0131\u015fm\u0131yor?). Tiflis\u2019teki dilbilimciler a\u00e7\u0131k\u00e7a, Megrelce s\u00f6zl\u00fc\u011f\u00fcn haz\u0131rlanmas\u0131na \u00f6nem vermediklerinden Martvili yerel m\u00fczesi m\u00fcd\u00fcr\u00fc Givi Eliava\u2019n\u0131n bu y\u00f6ndeki ki\u015fisel gayretlerine sa\u011flam bir deste\u011fin verilece\u011fi beklenirdi. 1975\u2019te, Givi Elieva, Megrelce-G\u00fcrc\u00fcce s\u00f6zl\u00fck \u00e7al\u0131\u015fmas\u0131na ba\u015flad\u0131\u011f\u0131nda amac\u0131, bu s\u00f6zl\u00fc\u011f\u00fcn, s\u0131radan Megreller taraf\u0131ndan kullan\u0131m\u0131 sa\u011flamakt\u0131. Megrelce s\u00f6zl\u00fck hem Martvili, hem de Zugdidi diyalektleriyle haz\u0131rlanacakt\u0131. Ancak Akaki \u015eanidze ve Korneli Danelia buna itiraz ettiler. B\u00f6ylece s\u00f6zl\u00fck Zugdidi diyalektiyle s\u0131n\u0131rland\u0131 ve yaln\u0131zca dilbilimcilerin kullan\u0131m\u0131 ama\u00e7land\u0131. Bu giri\u015fim 1975\u2019te ba\u015flad\u0131 ve h\u00e2l\u00e2 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kaca\u011f\u0131 zaman\u0131 bekliyor.<\/p>\n Pan-G\u00fcrc\u00fc doktrinin Bat\u0131l\u0131 destek\u00e7ileri, Megreller\u2019in (ve Svanlar\u0131n) kendilerini \u201cG\u00fcrc\u00fc\u201d olarak tan\u0131mlamaktan olduk\u00e7a mutlu olduklar\u0131n\u0131 s\u00f6ylediklerinde, bu \u201cG\u00fcrc\u00fc kimli\u011finin\u201d Kartveleli halklar\u0131na 1930\u2019lardan sonra empoze edildi\u011fi \u015fartlar\u0131 tamam\u0131yla g\u00f6zard\u0131 ediyorlar. Bu m\u00fcnasebetle, T\u00fcrkiye\u2019de ya\u015fayan d\u00f6rd\u00fcnc\u00fc Kartveleli halk olan Lazlar\u0131n, yapay olarak G\u00fcrc\u00fcstan\u2019da 1930\u2019lardan itibaren empoze eden etnik s\u0131n\u0131fland\u0131rman\u0131n etkisinden uzak kalabildi\u011fi vurgunlanmal\u0131d\u0131r. Kendilerine Laz,* G\u00fcrc\u00fcce konu\u015fan kom\u015fular\u0131na, do\u011fru oldu\u011fu \u015fekilde, G\u00fcrc\u00fc derler.<\/p>\n Yukar\u0131da, 1926 Sovyet n\u00fcfus say\u0131mlar\u0131nda Megreller\u2019in ve Svanlar\u2019\u0131n tamamen \u00f6zg\u00fcr bir bi\u00e7imde kendileri Megrel veya Svan olarak kaydettirdiklerini g\u00f6rd\u00fck. 1926\u2019dan sonraki Sovyet n\u00fcfus say\u0131mlar\u0131nda bu haklar\u0131 ellerinden al\u0131nd\u0131. Bir s\u00fcre benim de bilgisine ba\u015fvurdu\u011fum, bir Megrel 1930\u2019da do\u011fmu\u015f ve o y\u0131l n\u00fcfus kay\u0131tlar\u0131na \u201cG\u00fcrc\u00fc\u201d olarak kaydedilmi\u015fti. Halbuki 1920\u2019lerin sonunda do\u011fan a\u011fabeyi n\u00fcfus kay\u0131tlar\u0131na Megrel olarak ge\u00e7irilmi\u015fti.<\/p>\n Megreller ve Svanlar 1900\u2019lerden beri G\u00fcrc\u00fcce e\u011fitim alm\u0131\u015flar ve o zamandan beri \u201cG\u00fcrc\u00fc\u201d olduklar\u0131 beyinlerine kaz\u0131nm\u0131\u015ft\u0131r. Stalin\u2019in gaddar y\u00f6netimi (1930-1953) ve Stalinist sistem (1953-1991) alt\u0131nda kendinizi \u201cG\u00fcrc\u00fc\u201d olarak kabullenmekten ba\u015fka bir alternatifiniz olmad\u0131\u011f\u0131nda, size G\u00fcrc\u00fcce olarak: Tkven romeli brjandebit-Kartveli tu Megreli? (Hangisinin G\u00fcrc\u00fc m\u00fc, Megrel mi?) diye soruldu\u011funda, altm\u0131\u015f y\u0131ld\u0131r cevap, telkin edildi\u011fi \u015fekildedir: \u201cKartveli var\u201d (G\u00fcrc\u00fc\u2019y\u00fcm). Megrelce konu\u015fan birisi taraf\u0131ndan, ayn\u0131 soruyu ayn\u0131 ki\u015fiye Megrelce sormam \u00f6nerildi. Tkva namu zojun-Kortu vari Margali? Cevap bu kez, kesinlikle farkl\u0131 geliyor: Margali vorek (Ben bir Megrelim).<\/p>\n 1989-1990 y\u0131llar\u0131nda, Megrel dili ve k\u00fclt\u00fcr\u00fcn\u00fcn tan\u0131nmas\u0131 i\u00e7in genel bir \u00e7a\u011fr\u0131 yaparak, a\u00e7\u0131klamalar\u0131n\u0131 y\u00fcksek sesle konu\u015fmay\u0131 se\u00e7en \u00fc\u00e7 Megrel ayd\u0131n\u0131n m\u00fccadelesini g\u00f6rd\u00fck: Bayan T. Bokuchava-Gagulia (haftal\u0131k Literary Georgia\u2019da, 28 Nisan 1989); Vano Dgebuadze (haftada iki kez yay\u0131mlanan Bzep\u2019da, 16 Eyl\u00fcl 1989) ve Nugzar Dzhodzhua (Bzep\u2019da, 4 Temmuz 1989 ve ayl\u0131k Edinenie\u2019de Temmuz 1990). Bay Dgebuadze, \u00e7al\u0131\u015fkan bir \u00f6\u011frenciydi. Dgebua olan soyad\u0131n\u0131n nas\u0131l G\u00fcrc\u00fcce s\u00f6ylem \u015fekli olan Dgebuadze\u2019ye \u00e7evrildi\u011fini anlatt\u0131. Pek de ba\u015far\u0131l\u0131 olmayan karde\u015fi Dgebua olarak kalabilmi\u015fti! Kendisine, yine Literary Georgia\u2019da sava\u015f kay\u0131tlar\u0131n\u0131 tahrif su\u00e7uyla sald\u0131r\u0131ld\u0131.<\/p>\n Nugzar Dzhodzhua, g\u00f6r\u00fc\u015flerini sadece bas\u0131nda yay\u0131mlamad\u0131, Megrelce\u2019nin ve Megreller\u2019in haklar\u0131n\u0131 savunmak i\u00e7in Abhaz Televizyonu\u2019na da \u00e7\u0131kt\u0131. (Son Abhaz-G\u00fcrc\u00fc sava\u015f\u0131ndan \u00f6nce, Abhazya\u2019da resm\u00ee kay\u0131tlarda \u201cG\u00fcrc\u00fc\u201d olarak ge\u00e7enlerin b\u00fcy\u00fck \u00e7o\u011funlu\u011fu Megrel\u2019di). O\u2019na kar\u015f\u0131 yap\u0131lan sadece s\u00f6zl\u00fc sald\u0131r\u0131 de\u011fildi. TV\u2019ye \u00e7\u0131kmas\u0131ndan sonra d\u00f6v\u00fcld\u00fc, i\u015finden at\u0131ld\u0131, annesi bir G\u00fcrc\u00fc gazetesinde \u00f6z o\u011flunu reddeden bir makale i\u00e7in \u201cikna\u201d eden baz\u0131 ki\u015filer taraf\u0131ndan \u201cziyaret\u201d edildi. Dzhodzhua, arkada\u015flar\u0131n\u0131n 1991\u2019deki Abhazya Parlamentosu\u2019na milletvekili olmas\u0131 i\u00e7in se\u00e7imlere kat\u0131lma \u0131srarlar\u0131 sonucu aday oldu\u011funda bu durum KGB mensuplar\u0131n\u0131n ilgisini \u00e7ekti. Bu \u00f6rg\u00fct\u00fcn silahl\u0131 mensuplar\u0131, Dzhodzhua\u2019y\u0131 adayl\u0131ktan \u00e7ekilmesi i\u00e7in bo\u015funa \u201cikna\u201d etmeye \u00e7al\u0131\u015ft\u0131.<\/p>\n 1992\u2019de Soxumi\u2019de, Dzhodzhua bana, bir makalesini g\u00f6sterdi.* O\u2019nun bu makalesi hem Megrelya ve hem de Abhazya\u2019daki edit\u00f6rler taraf\u0131ndan, yerel bir gazete i\u00e7in \u00e7ok patlay\u0131c\u0131 bir etkisi oldu\u011fu gerek\u00e7esiyle reddedilerek yay\u0131mlanmad\u0131. Dzhodzhua\u2019n\u0131n bu makalesini \u0130ngiltere\u2019ye getirdim, \u00e7evirerek yay\u0131mlad\u0131m. E\u011fer Megreller, dilleriyle ilgili sorunu ortaya koymakta \u00f6zg\u00fcr olabilselerdi, b\u00f6yle bir oto-sans\u00fcre gerek kalacak m\u0131yd\u0131?<\/p>\n Bug\u00fcn Megrellerin \u00e7o\u011fu Megrelce konu\u015fmakta ve G\u00fcrc\u00fcce\u2019yi yaln\u0131zca, G\u00fcrc\u00fc olduklar\u0131n\u0131n telkin edildi\u011fi okula ba\u015flad\u0131klar\u0131nda \u00f6\u011frenmektedirler.<\/p>\n Bir\u00e7ok hayvan ve bitki t\u00fcr\u00fcn\u00fcn yok olma tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya oldu\u011funun fark\u0131nda olan bir\u00e7ok ki\u015fi 20. y\u00fczy\u0131l\u0131n sonlar\u0131nda insanl\u0131\u011f\u0131n ortak de\u011feri olan do\u011fal \u00e7evreyi korumak amac\u0131yla \u00e7al\u0131\u015fmalar yapmaktad\u0131r. Ancak insan\u00ee bir \u00f6zellik olan dile ve onun \u015fekillendirdi\u011fi k\u00fclt\u00fcr\u00fcn yok olmas\u0131na yeterli duyarl\u0131l\u0131\u011f\u0131n g\u00f6sterilmemesi hayret verici bir durumdur. Yaz\u0131l\u0131 bir edebiyat\u0131n bulunmamas\u0131n\u0131, yaln\u0131zca \u201cilkel\u201d k\u00fclt\u00fcr olarak \u00f6ng\u00f6ren Stalinist bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 h\u00e2l\u00e2 savunacak birilerinin bulunabilece\u011fine inanm\u0131yorum. Yok olma tehlikesiyle y\u00fcz y\u00fcze kalan dillerin uzmanlar\u0131, bu dillerin olas\u0131 yok olmalar\u0131na kar\u015f\u0131 b\u00f6yle duyars\u0131z bir tutum sergilerlerse, sokaktaki adam bu tehlikeyi nas\u0131l g\u00f6recektir? Bir ki\u015fi, bir dilin son konu\u015fan\u0131yla kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda, soruna daha farkl\u0131 bakacakt\u0131r. B\u00f6yle bir durumda sorun art\u0131k tamamen akademik bir ilgi de\u011fildir.<\/p>\n 1974\u2019te, Tevfik Esen\u00e7\u2019le** tan\u0131\u015fm\u0131\u015f ve \u00e7al\u0131\u015fm\u0131\u015f olmaktan dolay\u0131 kendimi olduk\u00e7a ayr\u0131cal\u0131kl\u0131 olarak de\u011ferlendiriyorum ve o zamandan beri, hepimizin di\u011fer Kafkas dillerinin Ub\u0131h\u00e7a\u2019yla ayn\u0131 kaderi payla\u015fmamas\u0131 i\u00e7in elimizden gerekeni yapmam\u0131z gerekti\u011fi d\u00fc\u015f\u00fcncesinden asla vazge\u00e7medim.<\/p>\n \u00d6nerim, tarihsel emsal hareket noktas\u0131 olmak \u00fczere, Megrelce, Svanca ve h\u00e2l\u00e2 yaln\u0131zca tek k\u00f6yde (Kakheti\u2019deki Zemo Alvani) konu\u015fulan, Kuzey Kafkas Dil ailesine mensup Bats (Tu\u015f) dilinin \u00f6\u011fretimi ve bu dillerde e\u011fitime ge\u00e7ilmesi \u015feklindedir. Megrelce, Svanca ve Bats dilini \u00f6\u011fretecek personel, materyal ve deneyim, G\u00fcrc\u00fcstan\u2019daki Ermenice, Azerice ve Rus\u00e7a e\u011fitimine nazaran biraz zor olacakt\u0131r. Ancak ayr\u0131 b\u00f6lgelerdeki anaokullar\u0131nda ve ilkokullarda bir ba\u015flang\u0131\u00e7a engel bulunmamaktad\u0131r. E\u011fitim materyallerinin haz\u0131rlanmas\u0131 ve personel e\u011fitimi i\u00e7in Unesco ve Soros Vakf\u0131 gibi kaynaklardan bu alanda gerekli olan muhtemel yard\u0131m i\u00e7in giri\u015fimlerde bulunulabilir.<\/p>\n \u015e\u00fcphesiz bunlar\u0131n hi\u00e7biri, hem Tiflis\u2019teki merkezi otorite ve hem de Megreller\u2019e, Svanlar\u2019a ve Batslar\u2019a a\u00e7\u0131k\u00e7a cazip gelmeden ger\u00e7ekle\u015ftirilemeyecektir. Bu nokta, G\u00fcrc\u00fcstan\u2019\u0131n dostlar\u0131n\u0131n olumlu bir rol oynayabilecekleri bir zemindir. G\u00fcrc\u00fcler, yerel bir dili te\u015fvik etmenin ayr\u0131lmaya g\u00f6t\u00fcrmeyece\u011fine inand\u0131r\u0131lmal\u0131d\u0131rlar.<\/p>\n \u00dclkenin etnik az\u0131nl\u0131klar\u0131na g\u00f6sterilen sayg\u0131, muhtemelen daha b\u00fcy\u00fck uzun vadeli bir ba\u011fl\u0131l\u0131\u011fa d\u00f6n\u00fc\u015fecektir. Herkesin g\u00f6rece\u011fi gibi, e\u011fer Megrelce ve Svanca\u2019ya b\u00f6lgelerinde G\u00fcrc\u00fcce\u2019ye e\u015fit bir stat\u00fc verilirse, zaman i\u00e7inde, \u015fimdiden b\u00fcy\u00fcleyicili\u011fi tahmin bile edilemeyecek bir edebiyat olu\u015facakt\u0131r. Bu t\u00fcr bir geli\u015fme, Megreller (Lazlar), Svanlar, G\u00fcrc\u00fcler ve Bat\u0131l\u0131 Kartveloglar i\u00e7in bile bir zenginle\u015fme olacakt\u0131r. Ama bir kez bu diller \u00f6ld\u00fc m\u00fc asla yeniden yarat\u0131lamazlar. B\u00f6ylesi bir durum ise b\u00fct\u00fcn insanl\u0131\u011f\u0131n b\u00fcy\u00fck bir kayb\u0131 olacakt\u0131r.<\/p>\n <\/a>[1]<\/a>Bkz.: Feurstein, Mingrelisch, Lazisch, Swanisch: alte Sprachen und Kulturen der Kolchis vor dem baldigen Untergang, Caucasian Perspectives (1992, ed. George Hewitt, s. 285-328).<\/p>\n <\/a>[2]<\/a>Megrelce \u0130ncil\u2019den pasajlar i\u00e7in bkz.: A. Tsagareli, Mingrel\u2019skie etjudy, pervyj vypusk, mingrel\u2019skie teksty (St. Petersburg, 1880).<\/p>\n <\/a>[3]<\/a>Svanca i\u00e7in, 1864 Lushnu Anban-Svanetskaja Azbuka\u2019n\u0131n Kafkas filolojisinin babas\u0131 Baron Peter Von Uslar taraf\u0131ndan derlendi\u011fine inan\u0131l\u0131r.<\/p>\n <\/a>[4]<\/a>Esas olarak Megrel \u00f6\u011frenci ve gen\u00e7 insanlardan olu\u015fan bu grup Poti ve Senaki\u2019de Nisan 1919\u2019un ortalar\u0131nda kuruldu.<\/p>\n (*) Bkz.: Joakim Enwall, Ali \u0130hsan Aksamaz (\u00e7eviren), Kazaki\u015fi Gazeti, Ogni K\u00fclt\u00fcr Dergisi, Say\u0131 5, Temmuz-A\u011fustos 1994. (\u00e7.n.)<\/p>\n (*) Muhammed Vanili\u015fi-Ali Tandilava, Hayri Hayrio\u011flu (\u00e7ev.) Lazlar\u0131n Tarihi, Ant Yay\u0131nlar\u0131, \u0130stanbul 1992; Megrel-Lazlar hakk\u0131nda bkz.: Hayri Ersoy, Aysun Kamac\u0131, \u00c7erkes Tarihi, T\u00fcmzamanlar Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1992; Hayri Ersoy, \u00c7erkesler (Lazlar), Nart Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1993; Gerg Am\u0131cba, Hayri Ersoy (\u00e7ev.), Orta\u00e7a\u011f\u2019da Abhazlar, Lazlar, Nart Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1993; Bedri Habi\u00e7o\u011flu, Kafkasya\u2019dan Anadolu\u2019ya G\u00f6\u00e7ler, Nart Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1993; \u0130rfan Unutmaz\/ H\u00fcseyin Ke\u00e7e, Lazlar\u0131n H\u0131ristiyan Akrabalar\u0131: Megreller, Ayl\u0131k Gezi Dergisi Atlas, Say\u0131 10, Ocak 1994; Ali \u0130hsan Aksamaz, Kafkasya K\u00fclt\u00fcr K\u00f6kenli Bir Topluluk: Lazlar, Birikim, Say\u0131 71\/72, Mart\/Nisan 1995; Tirebolulu H. Alparslan, \u0130. G\u00fcnda\u011f Kayao\u011flu (\u00e7evrimyaz\u0131), Trabzon \u0130li L\u00e2z m\u0131, T\u00fcrk m\u00fc? Tarih ve Toplum, Say\u0131 138, Haziran 1995; Peacock, Ali \u0130hsan Aksamaz (hz.), Kafkas Dilleri S\u00f6zl\u00fc\u011f\u00fc (G\u00fcrc\u00fcce-Megrelce-Lazca-Svanca-Abhazca), Ala\u015fara, Say\u0131 4, Temmuz 1995; Tedo Saxokia, Ali \u0130hsan Aksamaz (\u00e7ev.), Megrel-Laz K\u00fclt\u00fcr\u00fcnde Akrabal\u0131k, Evlenme ve Cenaze, Tarih ve Toplum, Say\u0131 140, A\u011fustos 1995; Cemal G\u00fclas, Bir Masal\u0131n Pe\u015finde, Ali \u0130hsan Aksamaz, Efsanevi Yolculuk, Ayl\u0131k Gezi Dergisi Atlas, Say\u0131 30, Eyl\u00fcl 1995; Ali \u0130hsan Aksamaz, Asabi Olmak \u0130\u00e7in Mazeret \u00c7ok, Birikim, Say\u0131 77 Eyl\u00fcl 1995; Nugzar Dzhodzhua, Ali \u0130hsan Aksamaz (\u00e7eviren), Ben Bir Megrelim, Ala\u015fara, Say\u0131 5\/ 6, A\u011fustos\/ Eyl\u00fcl 1995; George Hewitt, Ali \u0130hsan Aksamaz (\u00e7eviren), Kafkasya ve Kafkasyal\u0131lar\/ \u00c7e\u00e7enler ve Kom\u015fular\u0131, Birikim, Say\u0131 78, Ekim 1995; Ali \u0130hsan Aksamaz, T\u00fcrkiye\u2019de Bir Kafkasya Dili: Lazca, Ala\u015fara, Say\u0131 7\/8, Ekim\/Kas\u0131m 1995; W.E.D. Allen, Ali \u0130hsan Aksamaz (\u00e7eviren) Eski Lazistan, Tarih ve Toplum, Say\u0131 143, Kas\u0131m 1995; Nodar Lomouri, Ali \u0130hsan Aksamaz (\u00e7eviren), Lazika Krall\u0131\u011f\u0131\u2019n\u0131n Tarihi, Tarih ve Toplum, Say\u0131 147, Mart 1996. (\u00e7.n.)<\/p>\n (*) Bkz.: Nugzar Dzhodzhua, Ali \u0130hsan Aksamaz (\u00e7eviren), Ben Bir Megrelim, Ala\u015fara, Say\u0131 5\/6, A\u011fustos\/Eyl\u00fcl 1995. (\u00e7.n.)<\/p>\n (**) Son Ub\u0131h. (\u00e7.n.)<\/p>\n \u0130lk yay\u0131nland\u0131\u011f\u0131 yay\u0131n organ\u0131<\/strong>: George Hewitt<\/a>,\u00a0Ali \u0130hsan Aksamaz (\u00c7eviren)<\/a>, \u201cG\u00fcney Kafkasya ve Megrel- Lazlar\u2019\u0131n K\u00fclt\u00fcrel Haklar\u0131\u201d, Ayl\u0131k Sosyalist K\u00fclt\u00fcr Dergisi Birikim, Say\u0131 85, Birikim Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1996<\/p>\n +<\/p>\n (\u00d6nerilen okumalar<\/strong>:\u00a0A. \u0130. Kiziria (\u00c7eviren: Candan Badem), \u201cZan Dili\u201d, Ogni K\u00fclt\u00fcr Dergisi, Say\u0131, 4, \u0130stanbul, 1994;\u00a0Ali \u0130hsan Aksamaz (\/Faik Ate\u015f), \u201cLazca ve Megrelce Aras\u0131ndaki \u0130li\u015fki\u201d, Ogni K\u00fclt\u00fcr Dergisi, say\u0131 1, \u00a0\u0130stanbul, 1993; Ali \u0130hsan Aksamaz, \u201cAyn\u0131 Tarih ve Ayn\u0131 K\u00fclt\u00fcr\u00fcn Dili Zanca\u2019n\u0131n G\u00fcn\u00fcm\u00fczdeki \u0130ki Diyalekti: Lazca ve Megrelce\u201d, Kafkasya Yaz\u0131lar\u0131, say\u0131 6, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi, \u0130stanbul, 1999; Ali \u0130hsan Aksamaz, \u201cMegrelce dergi \u00e7\u0131kt\u0131: \u201cSkani\/ \u201c\u10e1\u10e5\u10d0\u10dc\u10d8\u201d,16 V 2020, sonhaber.ch; Ali \u0130hsan Aksamaz, \u201c\u2018\u10e1\u10e5\u10d0\u10dc\u10d8\u2019\/ \u2018Skani\u2019nin 3. say\u0131s\u0131 yay\u0131nland\u0131\u201d, 30 XI 2020, sonhaber.ch;Ali \u0130hsan Aksamaz, \u201cHayvan \u00c7iftli\u011fi\u201d Megrelce olarak yay\u0131nland\u0131\u201d, 16 XI 2020, sonhaber.ch; Ali \u0130hsan Aksamaz, \u201c\u0130lk G\u00fcrc\u00fcce- Megrelce S\u00f6zl\u00fck Yay\u0131nland\u0131\u201d, 11 I 2021, sonhaber.ch; Ali \u0130hsan Aksamaz, \u201c\u10d5\u10d8\u10e1\u10ec\u10d0\u10d5\u10da\u10dd\u10d7 \u10db\u10d4\u10d2\u10e0\u10e3\u10da\u10d8! \/ Megrelce \u00d6\u011frenelim!\u201d, 17 II 2021, sonhaber.ch; Ali \u0130hsan Aksamaz, \u201cSovyet Lazlar\u0131 Halk \u00d6nderi \u0130skender Tzita\u015fi ve Solun Ezberini Bozan Mektuplar\u0131\u201d, 02 III 2022, sonhaber.ch; B. G. Hewitt ve Z. K. Khiba (\u00c7eviren: Ali \u0130hsan Aksamaz), \u201c Megrelce Bir Masal: Kuzey R\u00fczg\u00e2r\u0131 ve G\u00fcne\u015f\u201d, Kafkasya Yaz\u0131lar\u0131, say\u0131 5, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi, \u0130stanbul, 1998;\u00a0Bakur Gogokhia: \u201cKimli\u011fin en b\u00fcy\u00fck ni\u015fanesi dildir!\u201d, 08 II \/2021, sonhaber.ch; Giga Kavtaradze: \u201cHayat yaln\u0131zca para ve yemek de\u011fil!\u201d, 16 I \/2021, sonhaber.ch; Givi G. Kar\u00e7ava: \u201cMegrel mutfa\u011f\u0131, d\u00fcnyan\u0131n \u00e7ok zengin mutfaklar\u0131ndan biri!\u201d, 27 IV 2021, sonhaber.ch; Gogita \u00c7itaia: \u201cTarihimiz \u00f6v\u00fcn\u00fclecek zenginlikte!\u201d, 05 VIII 2021, sonhaber.ch; \u0130uri \u011evincilia: \u201cDilimizin ad\u0131n\u0131 duymak bile istemiyorlar!\u201d, 31 VII 2021, sonhaber.ch; Kolkhuri podkast edit\u00f6r\u00fc: \u201cKa\u00e7 bin y\u0131ll\u0131k dil yava\u015f yava\u015f yok olma noktas\u0131nda!\u201d, 28 I 2021, sonhaber.ch; Nugzar Dzhodzhua (\u00c7eviren: Ali \u0130hsan Aksamaz), \u201cBen Bir Megrel\u2019im\u201d, Ogni K\u00fclt\u00fcr Dergisi, Say\u0131 6, \u0130stanbul, 1994; Ala\u015fara Dergisi, say\u0131 5- 6, A\u011fustos- Eyl\u00fcl, Nart Yay\u0131nc\u0131l\u0131k, \u0130stanbul, \u00a01995; kolkhoba.org; circassiancenter.com)<\/p>\n https:\/\/sonhaber.ch\/guney-kafkasya-ve-megrel-lazlarin-kulturel-haklari\/<\/a><\/p>\n\n
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