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Ali \u0130hsan Aksamaz\u00a0<\/strong><\/p>\n Laz Kimlik M\u00fccadelesinin Kilometre Ta\u015f\u0131 \u0130ki Kitap: \u201cOxesapu\u015fi Supara\u201d ve \u201c\u00c7quni \u00c7hara- Alboni\u015fi Supara\u201d<\/strong><\/p><\/blockquote>\n \u015eu anda masam\u0131n \u00fczerinde, yak\u0131n zaman \u00f6nce \u0130stanbul\u2019da yay\u0131nlanm\u0131\u015f iki \u00f6nemli eser duruyor. Her iki kitab\u0131 ba\u015ftan birka\u00e7 defa okudum; notlar ald\u0131m. Her ikisinden de bir\u00e7ok a\u00e7\u0131dan faydaland\u0131m. Bilmediklerimi \u00f6\u011frendim. Baz\u0131 bilgi eksikliklerimi gidermeye \u00e7al\u0131\u015ft\u0131m. Bildiklerimi geli\u015ftirdim. Yine bu kitaplar sayesinde Lazca\u2019ma neredeyse elli civar\u0131nda fiil, kelime, zarf veya s\u0131fat katt\u0131m. Bu makalemi, kilometre ta\u015f\u0131 bu iki kitaba ay\u0131rd\u0131m. \u0130lki,\u201cOxesapu\u015fi Supara\u201d. Daha a\u00e7\u0131k bir ifadeyle belirtirsem, \u201cLazca Matematik Kitab\u0131\u201d. \u0130kinci kitap ise, \u201c\u00c7kuni \u00c7hara\/ \u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara\u201d. T\u00fcrk\u00e7esi ise \u015f\u00f6yle: \u201cBizim Yaz\u0131m\u0131z- Alfabe Kitab\u0131\u201d. Ba\u015ftan belirtmeliyim; \u201cOxesapu\u015fi Supara\u201d \u00f6nce \u201cLazika Yay\u0131n Kollektifi\u201d taraf\u0131ndan ve hemen ard\u0131ndan denilebilecek bir zaman sonra da \u201cGeoaktif Yay\u0131nlar\u0131\u201dndan t\u0131pk\u0131bas\u0131m olarak yay\u0131nland\u0131. \u201cLazika Yay\u0131n Kollektifi\u201dnden \u00e7\u0131kan \u201cOxesapu\u015fi Supara\u201dy\u0131 tan\u0131tan bir makaleyi kaleme alm\u0131\u015ft\u0131m. O makale \u00e7e\u015fitli yerlerde yay\u0131nland\u0131. O tan\u0131t\u0131mdan sonra, \u201cGeoaktif Yay\u0131nlar\u0131\u201dndan \u00e7\u0131kan bask\u0131y\u0131 tan\u0131tma imk\u00e2n\u0131m olamam\u0131\u015ft\u0131. Bu sebeple, o kitab\u0131 \u201c\u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara\u201d ile birlikte tan\u0131t\u0131yorum.<\/p>\n T\u0131pk\u0131bas\u0131mlar\u0131 2012 y\u0131l\u0131 sonunda \u0130stanbul\u2019da yap\u0131lan \u201cOxesapu\u015fi Supara\u201dn\u0131n da \u201c\u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara\u201dn\u0131n da ortak bir \u00f6zellikleri, 1930\u2019lu y\u0131llarda Sokhumi\u2019de yay\u0131nlanm\u0131\u015f olmalar\u0131. Her iki kitapta da \u0418\u0441\u043a\u0430\u043d\u0434\u0435\u0440 \u0426\u0438\u0442\u0430\u0448\u0438 \u0422\u0435\u0439\u043c\u0443\u0440\u0430\u0437\u043e\u0432\u0438\u0447\/ \u0130skender \u01eeita\u015fi\/ \u00a0\u0130skender Tzita\u015fi ad\u0131n\u0131 g\u00f6r\u00fcyoruz. \u201cOxesapu\u015fi Supara,\u201d iki cilt olarak 1933 y\u0131l\u0131nda yay\u0131nlanm\u0131\u015f. \u0130lk cild, ilkokul birinci s\u0131n\u0131f, ikinci cild ise, ikinci s\u0131n\u0131flar i\u00e7in haz\u0131rlanm\u0131\u015f. Kitaplar\u0131n yazar\u0131 Rus matematik\u00e7i ve pedagog Natalya Sergeevna Popova. Kitaplar\u0131, anadilleri Rus\u00e7a olan \u00e7ocuklara okutulmas\u0131 i\u00e7in haz\u0131rlam\u0131\u015f. Bu kitaplar; geli\u015ftirilmi\u015f, uyarlanm\u0131\u015f ve Lazcaya terc\u00fcme edilmi\u015f. Bu uygulama, Sovyet \u00dclkesi\u2019ndeki di\u011fer anadiller i\u00e7in de muhtemelen ge\u00e7erlidir. Bu \u00e7al\u0131\u015fmalar\u0131 \u0130skender Tzita\u015fi y\u00fcr\u00fctm\u00fc\u015f. Ayn\u0131 zamanda kitaplar\u0131n yay\u0131mc\u0131s\u0131 da \u0130skender Tzita\u015fi. Kitaplar\u0131n sorumlu redakt\u00f6r\u00fc ise, M. A\u015fi\u011fi\u015fi. Lazca anadil okullar\u0131nda okutulan (bilinen b\u00fct\u00fcn) kitaplar, \u0130skender Tzita\u015fi ad\u0131yla yay\u0131nlansa da bu eserlerin kolektif \u00e7al\u0131\u015fmalar oldu\u011funu da inan\u0131yorum.<\/p>\n Di\u011fer kitap ise, 1932\u2019de yay\u0131nlanm\u0131\u015f olan \u201c\u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara.\u201d Bu kitab\u0131n t\u0131pk\u0131bas\u0131m\u0131 ise, \u0130stanbul\u2019da Laz K\u00fclt\u00fcr Derne\u011fi taraf\u0131ndan yap\u0131lm\u0131\u015f. \u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara\u201d adl\u0131 t\u0131pk\u0131bas\u0131m bu kitapta, \u0130skender Tzita\u015fi\u2019nin iki makalesi ve mektubuna da yer verilmi\u015f. Kitaplar\u0131 yay\u0131ma haz\u0131rlayan \u0130rfan \u00c7. Aleksiva\u2019n\u0131n \u00e7ok \u00f6nemli bir \u00e7al\u0131\u015fma yapt\u0131\u011f\u0131na ku\u015fku yok. Bu kitaplar\u0131n yay\u0131m\u0131n\u0131 yapan \u201cLaz K\u00fclt\u00fcr Derne\u011fi\u201d ve \u201cGeoaktif Yay\u0131nlar\u0131\u201d da bu dayan\u0131\u015fmalar\u0131yla T\u00fcrkiye\u2019deki Laz kimlik m\u00fccadelesine \u00e7ok \u00f6nemli katk\u0131lar sunmu\u015f oluyorlar.<\/p>\n T\u00fcrkiye ve G\u00fcrcistan\u2019\u0131n resm\u00ee ideoloji ve resm\u00ee tarih tezlerinin unutturmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131, biri Osmanl\u0131 \u00dclkesi\u2019nde di\u011feri Sovyet \u00dclkesi\u2019ndeki iki \u00f6nemli d\u00f6nem b\u00f6ylelikle bir daha haf\u0131zalardan asla kaz\u0131namayacak bir \u015fekilde belgelenmi\u015f oluyor. Bu iki \u00f6nemli d\u00f6nemden ilki, Hopal\u0131 Faik Efendi liderli\u011findeki Osmanl\u0131 Laz ayd\u0131nlar\u0131n\u0131n verdikleri dil ve kimlik m\u00fccadelesidir. Di\u011fer \u00f6nemli d\u00f6nem ise, \u0130skender Tzita\u015fi \u00f6nderli\u011findeki Sovyet Laz ayd\u0131nlar\u0131n\u0131n verdikleri dil ve kimlik m\u00fccadelesidir. Hopal\u0131 Faik Efendi ve arkada\u015flar\u0131n\u0131n m\u00fccadelesine ili\u015fkin (\u015fimdilik) fazla belgeye sahip de\u011filiz. Ancak \u0130skender Tzita\u015fi ve arkada\u015flar\u0131n\u0131n verdikleri dil ve kimlik m\u00fccadelesine ili\u015fkin bilgi ve belgeye bu iki kitap sayesinde b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ula\u015fm\u0131\u015f oluyoruz. Hopal\u0131 Faik Efendi ve arkada\u015flar\u0131yla ba\u015flayan ve \u0130skender Tzita\u015fi ve arkada\u015flar\u0131 taraf\u0131ndan devam ettirilen dil ve kimlik m\u00fccadelesi, Laz ayd\u0131nlar\u0131n\u0131n m\u00fccadelelerinin en az y\u00fcz elli y\u0131ldan beri s\u00fcrd\u00fc\u011f\u00fcn\u00fc g\u00f6stermektedir. Osmanl\u0131 Laz ayd\u0131nlar\u0131n\u0131n ve ard\u0131ndan da Sovyet Laz ayd\u0131nlar\u0131n\u0131n dil ve kimlik m\u00fccadelesinin kesintiye u\u011framas\u0131 ve bu ayd\u0131nlar\u0131n siyasi otoriteler taraf\u0131ndan \u00e7e\u015fitli \u015fekillerde tasfiyesi ayr\u0131 bir makale konusudur.<\/p>\n \u0130skender Tzita\u015fi, \u201cYaz\u0131l\u0131 Laz Edebiyat\u0131\u201d a\u00e7\u0131s\u0131ndan olduk\u00e7a \u00f6nemli bir isim. \u0130skender Tzita\u015fi, ayn\u0131 zamanda Laz dili ve kimlik m\u00fccadelesinde de \u00f6nemli bir yere sahip. Ayn\u0131 Hopal\u0131 Faik Efendi gibi. Nitekim \u0130skender Tzita\u015fi, Sovyet Ansiklopedisi\u2019ne yazd\u0131\u011f\u0131 \u201cLaz Dili\u201d maddesinde de Hopal\u0131 Faik Efendi hakk\u0131nda da bilgi vermektedir. 19. y\u00fczy\u0131l\u0131n 70\u2019li y\u0131llar\u0131n g\u00fc\u00e7l\u00fc ulusal \u00f6zg\u00fcrl\u00fck\u00e7\u00fc hareketler zaman\u0131nda, onun Laz dili alfabe ve gramati\u011fini olu\u015fturdu\u011funa dikkat \u00e7ekmektedir.<\/p>\n Ne olmu\u015ftu da Hopal\u0131 Faik Efendi ve \u0130skender Tzita\u015fi\u2019nin \u00f6nderlik etti\u011fi hareketler ve kazan\u0131mlar\u0131 unutulmu\u015ftu?! Daha do\u011frusu unutturulmu\u015ftu! Burada Ankara ve \u00f6nce Moskova sonra Tiflis kaynakl\u0131 resm\u00ee ideoloji ve resm\u00ee tarih tezlerini ve yak\u0131c\u0131 etkilerini g\u00f6z ard\u0131 etmemek gerekiyor. Hem Hem Hopal\u0131 Faik Efendi hareketi hem de \u0130skender Tzita\u015fi hareketinin horon oynamak ve karalahana yemek i\u00e7in bir araya toplanm\u0131\u015f ki\u015filerden olu\u015fmad\u0131\u011f\u0131 a\u00e7\u0131k. Gastronomik, Nostaljik ve s\u0131rf akademik hareketler olmad\u0131klar\u0131na ku\u015fku yok. Hopal\u0131 Faik Efendi hareketi de, \u0130skender Tzita\u015fi hareketi de Laz dil ve kimlik m\u00fccadelesi vermek amac\u0131yla olu\u015fmu\u015f hareketlerdir. Bu hareketleri, kimsenin ne yok saymaya ne de i\u00e7ini bo\u015falt\u0131p \u201cromantikle\u015ftirmeye\u201d hakk\u0131 vard\u0131r. Her iki hareket de Laz dili ve kimli\u011fini g\u00fcn\u00fcm\u00fcze ta\u015f\u0131may\u0131 ama\u00e7lam\u0131\u015ft\u0131r. Tasfiye edilmeleri de bu hareketlerin ciddiyetini g\u00f6stermektedir.<\/p>\n Resm\u00ee ideoloji ve resm\u00ee tarih tezleri b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ba\u015far\u0131l\u0131 olmu\u015f, ancak Laz kimli\u011fi bug\u00fcne kadar bir \u015fekilde ula\u015fm\u0131\u015ft\u0131r. Bu kimlik yar\u0131nlara ta\u015f\u0131nabilecekse, bu ancak Hopal\u0131 Faik Efendi ve \u0130skender Tzita\u015fi\u2019nin m\u00fccadele ettikleri \u015fekildeki bir anlay\u0131\u015f ve kavray\u0131\u015fla m\u00fcmk\u00fcn olabilecektir.<\/p>\n \u0130skender Tzita\u015fi, yaln\u0131zca Lazca gazete \u201cM\u00e7\u0306ita Murutskhi\u201dyi yay\u0131nlayan, Lazca Anadil Okullar\u0131 Direkt\u00f6rl\u00fc\u011f\u00fc yapan, bu okullarda okutulan Lazca ders kitaplar\u0131na katk\u0131 sunan yazar ve yay\u0131nc\u0131 de\u011fildir. Ayn\u0131 zamanda, \u0410\u04a7\u0441\u043d\u044b\/ \u10d0\u10e4\u10ee\u10d0\u10d6\u10d4\u10d7\u10d8\/Abkhazya\u2019da kurulmu\u015f olan \u201cM\u00e7\u0306ita Lazistan\u201d (\u201cK\u0131z\u0131l Lazistan\u201d) adl\u0131 kolhozun da kom\u00fcnist partili bir \u00f6nderidir. \u0130skender Tzita\u015fi, yaln\u0131zca bir Laz halk \u00f6nderi de\u011fil, ayn\u0131 zamanda Kompartiya\u2019n\u0131n yerel \u00f6nderlerindendir; \u041d\u0435\u0441\u0442\u043e\u0440 \u041b\u0430\u043a\u043e\u0431\u0430\/ Nestor Lakoba\u2019n\u0131n yolda\u015f\u0131d\u0131r.<\/p>\n Gerek \u201cOxesapu\u015fi Supara\u201d ve gerekse de \u201c\u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara\u201d 1930\u2019lu y\u0131llarda Abkhazya\u2019da yay\u0131nlanm\u0131\u015ft\u0131r. Ancak T\u00fcrkiye\u2019ye gelip de yay\u0131nlanmalar\u0131, daha do\u011frusu g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kart\u0131lmalar\u0131 ancak 2012 y\u0131l\u0131nda olmu\u015ftur. Neden?! Bu sorunun cevab\u0131 g\u00fcn\u00fcm\u00fcz Abkhazya, T\u00fcrkiye ve G\u00fcrcistan\u2019daki kimi Laz ayd\u0131nlar\u0131n\u0131n durumlar\u0131yla ili\u015fkilidir. Bu iki kitab\u0131n \u00f6ns\u00f6z veya a\u00e7\u0131klama b\u00f6l\u00fcmleri ve arka kapak yaz\u0131lar\u0131ndan anl\u0131yoruz ki, bu kitaplar\u0131n bulunma ve yay\u0131nlanmas\u0131nda a\u015famas\u0131nda bir\u00e7ok ki\u015finin fikir ve katk\u0131lar\u0131 olmu\u015f. Bu \u00e7orbada tuzlar\u0131 olanlar\u0131 buradan sel\u00e2mlayal\u0131m. Onlar\u0131n da adlar\u0131n\u0131 anmak gerekiyor: Tsate<\/p>\n Batsa\u015fi, Givi Kar\u00e7ava, Wolfgang Feurstein, Hasan Uzunhasano\u011flu, Ren\u00e9 Lacroix, Erg\u00fcn Konak\u00e7\u0131, Nurten Kurnaz, Mehmedali Bar\u0131\u015f Be\u015fli, Kaderina, Kasyukovi, M. A\u015fi\u011fi\u015fi ve di\u011fer adl\u0131 veya ads\u0131z kahramanlar.<\/p>\n \u0130skender Tzita\u015fi\u2019nin ad\u0131n\u0131 ta\u015f\u0131yan ve Sovyetler Birli\u011fi\u2019de, \u0410\u04a7\u0441\u043d\u044b\/ \u10d0\u10e4\u10ee\u10d0\u10d6\u10d4\u10d7\u10d8\/Abkhazya ve \u10d0\u10ed\u10d0\u10e0\u10d0\/ Acaristan\u2019daki Lazca anadil okullar\u0131nda okutulan (\u201cAlfabe\u201d) \u201cAlboni\u201d yi 1994 y\u0131l\u0131nda \u0130stanbul\u2019da kendi madd\u00ee ve manev\u00ee imk\u00e2nlar\u0131mla yay\u0131nlatm\u0131\u015ft\u0131m. \u0130skender Tzita\u015fi hakk\u0131nda bir de makale yazm\u0131\u015ft\u0131m: \u201cYaz\u0131l\u0131 Laz Edebiyat\u0131n\u0131n \u00d6nc\u00fcs\u00fc \u0130skender Tzita\u015fi Kimdi? Neden \u00d6ld\u00fcr\u00fcld\u00fc?\u201d (\u201cYeni Kafkasya Gazetesi, Say\u0131 36 (1), 9 A\u011fustos 2001). Hem T\u00fcrkiye hem de G\u00fcrcistan\u2019daki Laz kimli\u011fi, Lazca, Lazca e\u011fitim- \u00f6\u011fretim konular\u0131nda resm\u00ee ideoloji ve resm\u00ee tarih tezlerine kar\u015f\u0131 bir duru\u015f sergilemek ve Laz kimlik m\u00fccadelesinin ge\u00e7mi\u015fi ve tutarl\u0131l\u0131\u011f\u0131 hakk\u0131nda bir fark\u0131ndal\u0131k olu\u015fturmay\u0131 ama\u00e7lam\u0131\u015ft\u0131m. O y\u0131llardaki bilgi birikimim ve imk\u00e2nlar\u0131mla tek ba\u015f\u0131ma ancak bu kadar\u0131n\u0131 yapabildim. Bu konuda ba\u015far\u0131l\u0131 oldum mu, bilemem. Zaten konu da bu de\u011fil. O zaman diliminde konunun bilincinde olan birisinin bunlar\u0131 mutlaka yapmas\u0131 gerekiyordu. Gel g\u00f6r ki, i\u00e7erden ve d\u0131\u015fardan, bir\u00e7ok alanda engelleme, ku\u015fatma ve sald\u0131r\u0131ya maruz kald\u0131m. Bunu ben \u00e7ok iyi biliyorum. Ne var ki, g\u00fcn\u00fcm\u00fczde art\u0131k, resm\u00ee ideoloji ve resm\u00ee tarih tezleri yenilgiye u\u011framaya ba\u015flam\u0131\u015ft\u0131r. Onlara u\u015fakl\u0131k edenlere art\u0131k ihtiya\u00e7 yok; inand\u0131r\u0131c\u0131 olam\u0131yorlar. Art\u0131k beyinler daha sa\u011fl\u0131kl\u0131 ve vicdanl\u0131 d\u00fc\u015f\u00fcnebilmektedir.<\/p>\n \u201cOgni Dergisi\u201dni Kas\u0131m 1993\u2019de \u0130stanbul\u2019da kolektif bir \u00e7abayla yay\u0131mlad\u0131\u011f\u0131m\u0131z g\u00fcnlerde, Hopal\u0131 Faik Efendi ve \u0130skender Tzita\u015fi\u2019nin adlar\u0131n\u0131 ve Laz dili ve kimli\u011fine ili\u015fkin m\u00fccadelelerini duymu\u015ftum; okumu\u015ftum. Ne var ki, o tarihte yeterli bilgilere ula\u015famam\u0131\u015ft\u0131m. Ancak Laz dil ve kimlik m\u00fccadelesinin \u201cOgni Dergisi\u201dyle ba\u015flamad\u0131\u011f\u0131n\u0131 ve onunla da bitmeyece\u011fini \u00e7ok iyi biliyordum.<\/p>\n Hem \u201cOxesapu\u015fi Supara\u201d hem de \u201c\u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara\u201dn\u0131n T\u00fcrkiye\u2019de yeniden ve t\u0131pk\u0131bas\u0131m olarak yeni katk\u0131lar sunularak yay\u0131nlanmas\u0131 olduk\u00e7a \u00f6nemlidir. Buna birka\u00e7 kez vurgu yapmadan ge\u00e7emeyece\u011fim. Bu kitaplar\u0131n yay\u0131nlanmas\u0131yla \u015fu mesaj bir kez daha veriliyor: Lazca bir dildir. Lazca ile e\u011fitim ve \u00f6\u011fretim yap\u0131labilir. Bu seksen y\u0131l \u00f6nce yap\u0131ld\u0131. Bug\u00fcn de yap\u0131labilir, yap\u0131lmal\u0131d\u0131r. \u0130kinci \u00f6nemli mesaj ise \u015fudur: Hi\u00e7bir resm\u00ee ideoloji ve resm\u00ee tarih tezi art\u0131k Lazlar\u0131, kimliklerini ve Lazcay\u0131 yok sayamaz. Laz ayd\u0131nlar\u0131 kendi dil ve kimliklerine sahip \u00e7\u0131kt\u0131k\u00e7a, bu m\u00fccadeleyi geli\u015ftirdik\u00e7e, kendi kimlik tarih ve m\u00fccadele tarihlerine ili\u015fkin ku\u015fkusuz daha nice cidd\u00ee kayna\u011fa ula\u015facaklard\u0131r, insanl\u0131k ailesinin namuslu fertlerinden de destek g\u00f6receklerdi.<\/p>\n 2004\u2019te TRT, Lazca yay\u0131n yapmaya ve 2012\u2019de de MEB, Lazca se\u00e7meli ders okutmaya acaba neden parmak k\u0131p\u0131rdatmad\u0131?! Yine 2012\u2019de Rize RTE \u00dcniversitesi acaba Lazcay\u0131 neden g\u00f6rmezlikten geldi?! Rize Belediye Ba\u015fkan\u0131 Halil Bak\u0131rc\u0131, Lazlar\u0131n k\u00f6kenine ili\u015fkin ahk\u00e2m kesme cesaretini nereden buldu?! B\u00fct\u00fcn bunlar olurken Laz ayd\u0131nlar\u0131 neredeydi?! Kendi diline, tarihine, kimli\u011fine sahip \u00e7\u0131k\u0131p bunun m\u00fccadelesini kolektif bir duru\u015fla vermeyenleri kimse ciddiye almaz. \u00d6yle de oldu! E\u011fer Laz ayd\u0131nlar\u0131, birlikte ya\u015fad\u0131\u011f\u0131m\u0131z \u015fu ge\u00e7en yirmi y\u0131l\u0131 birbirleriyle didi\u015fmek yerine, kolektif entelekt\u00fcel birikimi geli\u015ftirmekle, kitapl\u0131klar\u0131 dolduracak nitelikli eserleri birlikte yay\u0131nlamakla u\u011fra\u015fsalard\u0131, durum daha farkl\u0131 olacakt\u0131. Buna ku\u015fku yok. Birlikte bir \u201cLaz Enstit\u00fcs\u00fc\u201d olu\u015fturmak, cidd\u00ee\u00a0eserleri g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kartmak ve her alanda birlikte kimlik m\u00fccadelesi vermek i\u00e7in hen\u00fcz zaman ge\u00e7mi\u015f de\u011fil.<\/p>\n \u201cOxesapu\u015fi Supara\u201d ve \u201c\u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara\u201dn\u0131n g\u00fcn y\u00fcz\u00fcne \u00e7\u0131kar\u0131lmas\u0131nda ve yay\u0131nlanmas\u0131nda \u0130rfan \u00c7. Aleksiva\u2019n\u0131n \u00e7abalar\u0131 b\u00fcy\u00fckt\u00fcr. \u0130rfan \u00c7. Aleksiva, bu her iki kitab\u0131 t\u0131pk\u0131bas\u0131m olarak yay\u0131na haz\u0131rlamakla kalmam\u0131\u015f, bir de her iki kitaba birer de Lazca-T\u00fcrk\u00e7e \u201cindeks\/ s\u00f6zl\u00fck\u201d eklemi\u015ftir. Ayr\u0131ca \u0130skender Tzita\u015fi\u2019nin yazd\u0131\u011f\u0131 ve \u201cSovyet Ansiklopedisi\u201dnde Rus\u00e7a olarak yay\u0131nlanm\u0131\u015f \u201cLaz Dili\u201d ve \u201cLaz Edebiyat\u0131\u201d ile ilgili makalelerinin de T\u00fcrk\u00e7e\u2019ye terc\u00fcme edilmesi ve \u201c\u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara adl\u0131 kitapta Rus\u00e7alar\u0131 ile beraber \u00e7\u0131kmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. \u0130rfan \u00c7. Aleksiva, ayn\u0131 kitapta Josef Stalin\u2019e, \u0130skender Tzita\u015fi\u2019nin partili bir yetkili olarak yazd\u0131\u011f\u0131 mektubu Rus\u00e7a asl\u0131 ve T\u00fcrk\u00e7e terc\u00fcmesiyle birlikte yay\u0131nlam\u0131\u015ft\u0131r.<\/p>\n \u0130rfan \u00c7. Aleksiva, \u201cOxesapu\u015fi Supara\u201d ve \u201c\u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara\u201d adl\u0131 t\u0131pk\u0131bas\u0131m \u00e7al\u0131\u015fmalar\u0131yla, Laz ayd\u0131nlar\u0131n\u0131n \u00fcrettikleri eserlerin \u00e7\u0131tas\u0131n\u0131 olduk\u00e7a y\u00fckseltmi\u015ftir. Kendisinin Laz kimlik m\u00fccadelesinin bilinmeyen eski bilgi ve belgelerini g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kar\u0131lmas\u0131 ve Laz ayd\u0131nlar\u0131n\u0131n entelekt\u00fcel birikimlerinin arttmas\u0131n\u0131 noktas\u0131nda b\u00fcy\u00fck katk\u0131lar sa\u011flayabilece\u011fini d\u00fc\u015f\u00fcn\u00fcyorum.<\/p>\n Lazca, Sovyetler Birli\u011fi\u2019ndeki tan\u0131mlamayla \u201cGen\u00e7 Yaz\u0131l\u0131 Diller\u201d kategorisindedir. Bu kategorideki dillerin (bir k\u0131sm\u0131) bu d\u00f6nemde Latin Alfabesi\u2019ne dayanan alfabelerle yaz\u0131lm\u0131\u015ft\u0131r. Lazca da bu diller aras\u0131ndad\u0131r. (Bkz.: Ali \u0130hsan Aksamaz, \u201cSovyetler Birli\u011finin Milliyetler Politikas\u0131 ve Kafkasya\u201d, Tarih ve Toplum Dergisi, Say\u0131 199, Temmuz 2000)<\/p>\n \u0130rfan \u00c7. Aleksiva, \u00e7ok \u00f6nemli bir konuda vurgu yap\u0131yor: \u201cLazca e\u011fitim dili olarak kullan\u0131lm\u0131\u015f, hatta bu konuda olduk\u00e7a yetkin materyaller dahi olu\u015fturmu\u015f bir dildir.\u201d \u0130rfan \u00c7. Aleksiva, \u0130skender Tzita\u015fi ile \u10f0\u10d0\u10e1\u10d0\u10dc \u10f0\u10d4\u10da\u10d8\u10db\u10d8\u10e8\u10d8\/ Hasan Helimi\u015fi aras\u0131nda da bir kar\u015f\u0131la\u015ft\u0131rma yap\u0131yor. Hasan Helimi\u015fi\u2019nin g\u00fcn\u00fcm\u00fczde Tiflis taraf\u0131ndan, kendi resm\u00ee ideoloji ve resm\u00ee tarih tezleri do\u011frultusunda kullan\u0131lmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131 belirtiyor.<\/p>\n Hat\u0131rlanaca\u011f\u0131 gibi, Batum\u2019da bir soka\u011fa Hasan Helimi\u015fi\u2019nin ad\u0131 bile verilmi\u015fti. Ge\u00e7en y\u0131l Tiflis\u2019te Hasan Helimi\u015fi ad\u0131na bir belgesel haz\u0131rlanm\u0131\u015ft\u0131. Yine ge\u00e7en y\u0131l, Batum\u2019da Hasan Helimi\u015fi ad\u0131na bir \u201cm\u00fczik festivali\u201d d\u00fczenlenmi\u015f, T\u00fcrkiye\u2019den de kimi Laz sanat\u00e7\u0131lar davet edilmi\u015f ve sanki bu sanat\u00e7\u0131lar Tiflis\u2019in resm\u00ee ideoloji ve resm\u00ee tarih tezlerinin savunucular\u0131ym\u0131\u015f gibi g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131. Oysa ger\u00e7ek hi\u00e7 de \u00f6yle de\u011fildi. Asl\u0131nda Hasan Helimi\u015fi de Tiflis\u2019in kafas\u0131na uygun bir Laz ayd\u0131n\u0131 de\u011fildi. Ger\u00e7ek \u015fu ki, Hasan Helimi\u015fi de \u0130skender Tzita\u015fi\u2019nin yolda\u015f\u0131yd\u0131. \u0130skender Tzita\u015fi\u2019nin birlikte \u00e7al\u0131\u015ft\u0131\u011f\u0131 Sovyet Laz ayd\u0131nlar\u0131ndan yaln\u0131zca bir tanesiydi. Her ikisi de di\u011ferleri gibi, Sovyetler Birli\u011fi\u2019nde 1930\u2019lu y\u0131llar\u0131n ikinci yar\u0131s\u0131ndan itibaren uygulanan b\u00fcy\u00fck siyas\u00ee tasfiyenin kurbanlar\u0131yd\u0131.<\/p>\n Tiflis; G\u00fcrcistan\u2019daki, T\u00fcrkiye\u2019deki ve Abkhazya\u2019daki Laz kimli\u011fini G\u00fcrc\u00fc kimli\u011fine yamamak istiyor. Lazcan\u0131n dil olarak say\u0131lmas\u0131n\u0131 engellemeye \u00e7al\u0131\u015f\u0131yor. B\u00fct\u00fcn manevralar\u0131n sebebi bu. Tiflis, kendi resm\u00ee ideoloji ve resm\u00ee tarih tezlerine uygun olarak T\u00fcrkiye\u2019de de kafalar\u0131 kar\u0131\u015ft\u0131rmak ve adam dev\u015firmek i\u00e7in \u00f6lm\u00fc\u015f insanlar\u0131 bile kullanmaktan \u00e7ekinmiyor.<\/p>\n Tiflis, Lazlar ve Lazca konusunda cidd\u00ee ise, \u0130skender Tzita\u015fi\u2019nin mezar\u0131n\u0131 bulsun ve b\u00fct\u00fcn itibarlar\u0131n\u0131 iade etsin. \u0130skender Tzita\u015fi\u2019yi Gonio\u2019da yap\u0131lacak bir an\u0131t mezarda b\u00fcy\u00fck bir t\u00f6renle tekrar topra\u011fa versin. Ad\u0131n\u0131 ta\u015f\u0131yan b\u00fct\u00fcn kitaplar\u0131 yeniden yay\u0131nlas\u0131n. Ad\u0131, Batum\u2019da bir caddeye verilsin. Ad\u0131n\u0131 ta\u015f\u0131yan bir koro kurulsun. \u0130skender Tzita\u015fi Enstit\u00fcs\u00fc tesis edilsin. Tedav\u00fcldeki posta pulu ve banknotlarda \u0130skender Tzita\u015fi\u2019nin foto\u011fraf\u0131na yer verilsin.<\/p>\n \u0130skender Tzita\u015fi ad\u0131 ge\u00e7ince ad\u0131 hemen adla gelen bir kent var: \u0421\u0443\u0445\u0443\u043c\/ \u10e1\u10dd\u10ee\u10e3\u10db\u10d8\/ \u0410\u049f\u0259\u0430\/ \u00a0Sokhumi. \u0130skender Tzita\u015fi\u2019nin ad\u0131n\u0131 ta\u015f\u0131yan kitaplar bu kentte yay\u0131nlanm\u0131\u015ft\u0131r. \u201c\u10db\u10ed\u10d8\u10d7\u10d0 \u10db\u10e3\u10e0\u10e3\u10ea\u10ee\u10d8\/ M\u00e7hita Murutsxi\/ \u00a0M\u00e7\u0306ita Muru3xi\u201d (\u201cK\u0131z\u0131l Y\u0131ld\u0131z\u201d) adl\u0131 Lazca gazete bu kentte yay\u0131nlanm\u0131\u015ft\u0131r. Yine \u201cM\u00e7\u0306ita Lazistan\u201d adl\u0131 kolhoz, Abkhazya\u2019da \u0130skender Tzita\u015fi taraf\u0131ndan te\u015fkil edilmi\u015fti.<\/p>\n Abkhazya Parlamentosu\u2019n\u0131n 15 Ekim 1997 tarihinde yapt\u0131\u011f\u0131 toplant\u0131ya de\u011finmeden ge\u00e7emeyece\u011fim. Bu tarihte Abhazyal\u0131 Lazlar\u0131n da durumlar\u0131 g\u00fcndeme gelmi\u015fti. Lazlar\u0131n da haks\u0131z yere su\u00e7land\u0131klar\u0131 belirtilmi\u015f ve su\u00e7land\u0131klar\u0131 konularda itibarlar\u0131n\u0131n iade edilmesi istenmi\u015fti. Sonra ne oldu?! Bilmiyoruz. Bug\u00fcn Sokhumi\u2019deki siyasi otorite de Laz Halk \u00d6nderi \u0130skender Tzita\u015fi hakk\u0131nda giri\u015fimlerde bulunmal\u0131. \u0130skender Tzita\u015fi\u2019nin ad\u0131 Sokhumi\u2019de bir caddeye verilmeli. \u0130skender Tzita\u015fi ad\u0131na bir Laz halk \u015fark\u0131lar\u0131 korosu kurulmal\u0131. Ayr\u0131ca \u0130skender Tzita\u015fi ad\u0131na bir heykel Sokhumi\u2019de ana bir meydana dikilmeli. (Abkhazya Parlamentosu\u2019nun a\u00e7\u0131klamalar\u0131n\u0131, Apsadg\u0131l Derne\u011fi\u2019nin yay\u0131n organ\u0131 \u201cAbazamy\u00fca\u2019n\u0131n 2 (3) no\u2019lu say\u0131s\u0131nda okumu\u015ftum. Dan\u0131\u015fma Kurulu\u2019nda bulundu\u011fum \u201cKafkasya Yaz\u0131lar\u0131\u201dna, bu yaz\u0131n\u0131n yay\u0131nlanmas\u0131n\u0131 teklif ettim; kabul edildi ve yay\u0131nland\u0131. Konunun ayr\u0131nt\u0131s\u0131n\u0131 merak ederler, \u201cKafkasya Yaz\u0131lar\u0131\u201dn\u0131n 6. say\u0131s\u0131na bakabilirler.<\/p>\n \u201c\u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara\u201d adl\u0131 kitab\u0131n \u201cgiri\u015f\u201d yaz\u0131s\u0131n\u0131 Almanca olarak Eyl\u00fcl 2012\u2019de Wolfgang Feurstein yazm\u0131\u015f. Bu yaz\u0131y\u0131 Nurten Kurnaz Almanca\u2019dan T\u00fcrk\u00e7e\u2019ye terc\u00fcme etmi\u015f. E\u011fer bu kitab\u0131, Wolfgang Feurstein vermemi\u015f olsayd\u0131, bu kitab\u0131n t\u0131pk\u0131 bas\u0131m\u0131 \u0130stanbul\u2019da ger\u00e7ekle\u015febilir miydi?! Kesinlikle hay\u0131r! Bu sebeple kendisine m\u00fcte\u015fekkirim. Ancak bu kitaba yazd\u0131\u011f\u0131 \u201cgiri\u015f\u201d yaz\u0131s\u0131na ili\u015fkin ele\u015ftirilerim var. Bir ba\u015fka makalemde bu ele\u015ftirilerimi kendisiyle payla\u015faca\u011f\u0131m.<\/p>\n \u0130rfan \u00c7. Aleksiva\u2019n\u0131n, yay\u0131ma haz\u0131rlad\u0131\u011f\u0131 \u201cOxesapu\u015fi Supara\u201d ve \u201c\u00c7kuni \u00c7\u0306ara- Alboni\u015fi Supara\u201d adl\u0131 eserler yaln\u0131zca Lazca bilenler ve Lazlar i\u00e7in de\u011fil, T\u00fcrkiye\u2019de anadili \u00f6\u011fretimi- e\u011fitimi konular\u0131na kafa yoran her ayd\u0131n\u0131n kitapl\u0131\u011f\u0131nda mutlaka bulunmal\u0131. Zira \u0130skender Tzita\u015fi, Lazca gibi anadillerin kent hayat\u0131nda nas\u0131l ya\u015fayaca\u011f\u0131na ili\u015fkin olarak bizlere seksen y\u0131ldan beri \u0131\u015f\u0131k sa\u00e7maya h\u00e2l\u00e2 devam ediyor.<\/p>\n \u0130skender Tzita\u015fi\u2019nin sa\u00e7t\u0131\u011f\u0131 bu \u0131\u015f\u0131\u011f\u0131 ilk fark edenlerden biri de Laz yazar ve \u015fair Munir Y\u0131lmaz Avc\u0131\u2019d\u0131r. Munir Y\u0131lmaz Avc\u0131, \u0130skender Tzita\u015fi\u2019ye olan g\u00f6n\u00fcl ba\u011f\u0131 ve yak\u0131nl\u0131\u011f\u0131n\u0131 18 VIII 1994\u2019de yazd\u0131\u011f\u0131 ve onun ad\u0131n\u0131 ta\u015f\u0131yan \u015fiirinde dile getiriyor. Bu uzun \u015fiirinden iki k\u0131ta burada aktararak makalemi sonland\u0131r\u0131yorum:<\/p>\n \u201c\u2026<\/p>\n Guris memaparpalen emu\u015f coxo vogna\u015fi<\/p>\n Tis nosi mendamixteps iya goma\u015fina\u015fi<\/p>\n Emusteri mjora do tuta Maro\u015fina\u015fi<\/p>\n Mu\u00e7\u0306o\u015fi noskirines \u0130skender \u01eeita\u015fi<\/p>\n Nami\u00e7\u0306ares alboni nena \u00e7kini\u015f bandara<\/p>\n Guris da\u00e7xiri migzun va meskirun pangara<\/p>\n Dido mendra doskidu munde\u015fa mevamgara<\/p>\n Nosis vamo\u015famixteps \u0130skender \u01eeita\u015fi<\/p>\n \u2026\u201d<\/p>\n (lazca.org, 08 I 2013)<\/p>\n (\u00d6nerilen okumalar<\/strong>: \u201cAbhazya Parlamentosu A\u00e7\u0131klamas\u0131\u201d, Kafkasya Yaz\u0131lar\u0131, Say\u0131 6, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi, \u0130stanbul, 1999; Ali \u0130hsan Aksamaz, \u201cLaz Kimlik M\u00fccadelesinde \u0130skender Tzita\u015fi\u2019nin \u00d6nemi\u201d, yusufbulut.com\/ sonhaber.ch\/ gurcuhaber.com\/ circassiancenter.com.tr, 14 IV 2013; Ali \u0130hsan Aksamaz, \u201cSovyet Lazlar\u0131 Halk \u00d6nderi \u0130skender Tzita\u015fi ve Solun Ezberini Bozan Mektuplar\u0131,\u201d,\u00a0 sonhaber.ch\/ gurcuhaber.com\/ circassiancenter.com.tr,\u00a0 5 XII 2013)<\/p>\n","protected":false},"excerpt":{"rendered":" Ali İhsan Aksamaz Laz Kimlik Mücadelesinin Kilometre Taşı İki Kitap: “Oxesapuşi Supara” ve “Çquni Çhara- Albonişi Supara” Şu anda masamın üzerinde, yakın zaman önce İstanbul’da yayınlanmış iki önemli eser duruyor. Her iki kitabı baştan birkaç defa okudum; notlar aldım. Her ikisinden de birçok açıdan faydalandım. Bilmediklerimi öğrendim. Bazı bilgi eksikliklerimi gidermeye çalıştım. Bildiklerimi geliştirdim. Yine 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