{"id":41704,"date":"2024-10-23T09:56:27","date_gmt":"2024-10-23T14:56:27","guid":{"rendered":"https:\/\/www.circassiancenter.com\/tr\/?p=41704"},"modified":"2024-10-23T09:56:27","modified_gmt":"2024-10-23T14:56:27","slug":"yetersiz-bir-laz-kulturu-arastirmasi","status":"publish","type":"post","link":"https:\/\/www.circassiancenter.com\/tr\/yetersiz-bir-laz-kulturu-arastirmasi\/","title":{"rendered":"YETERS\u0130Z B\u0130R LAZ K\u00dcLT\u00dcR\u00dc ARA\u015eTIRMASI"},"content":{"rendered":"

\"\"<\/p>\n

Ali \u0130hsan Aksamaz<\/strong><\/p>\n

6 Nisan 1997 tarihli Demokrasi gazetesinde M. Recai \u00d6zg\u00fcn\u2019\u00fcn \u201cLazlar\u201d kitab\u0131n\u0131 ele\u015ftiren, \u201cYetersiz Bir Laz K\u00fclt\u00fcr\u00fc Ara\u015ft\u0131rmas\u0131\u201d ba\u015fl\u0131kl\u0131 bir makale yay\u0131mland\u0131. Ba\u015fl\u0131k olduk\u00e7a iri puntolarla verilmi\u015f. Yazar Dr. E. G\u00fcrsel Ersoy, makalesinin giri\u015finde, \u2018\u00e7al\u0131\u015fm\u0131\u015f\u2019, \u2018\u00e7al\u0131\u015f\u0131lm\u0131\u015f\u2019 gibi ifadeleri kullanarak, kitaba daha ilk ba\u015fta \u00f6nyarg\u0131l\u0131 yakla\u015ft\u0131\u011f\u0131 izlenimini uyand\u0131r\u0131yor.<\/p>\n

Dr. Ersoy, \u2018Kitab\u0131n… kapsaml\u0131 \u00e7er\u00e7evesi ve tarihi arka plan\u0131yla Lazlar \u00fczerine iddial\u0131 bir ara\u015ft\u0131rma giri\u015fimi izlenimi edinilse de \u00f6zellikle tarihi analizlerin, Golo\u011flu\u2019nun Pontus \u00e7al\u0131\u015fmas\u0131 ile birlikte dilimize \u00e7evrilmi\u015f birka\u00e7 esere ve ansiklopedik kaynaklara dayand\u0131\u011f\u0131 hemen fark edilmektedir…\u2019 <\/em>diyor. M. Recai \u00d6zg\u00fcn, kitab\u0131nda kaynaklar\u0131n fark edilmesi i\u00e7in akademik bir \u00e7aban\u0131n g\u00f6sterilmesi gerekmiyordu.[1]<\/p>\n

Dr. Ersoy, \u2018… Belki yabanc\u0131 dil sorunu gibi bir nedenle burada incelemeye almad\u0131\u011f\u0131 izlenimi edinilen \u00f6nemli baz\u0131 ara\u015ft\u0131rmac\u0131lar\u0131n eksikli\u011fi bu b\u00f6l\u00fcmde kendini bir hayli hissettiriyor…\u2019 diye \u00fcz\u00fcnt\u00fcs\u00fcn\u00fc belirtiyor.[2]<\/em> Herhangi bir \u00e7al\u0131\u015fmada ille yabanc\u0131 dillerdeki veya T\u00fcrk\u00e7e kaynaklardan faydalan\u0131lacak gibi bir kay\u0131t yoktur. E\u011fer faydalan\u0131lan kaynaklarda ger\u00e7ek olmayan tespitler varsa ve M. Recai \u00d6zg\u00fcn de bunlar\u0131 kitab\u0131na dayanak yapm\u0131\u015fsa, bu belirtilebilirdi.<\/p>\n

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Dr. Ersoy; W.D. Allen, A. Bryer, R. Beninghaus, M.Meeker, G. Dum\u00e9zil, V.Minorsky gibi yazarlar\u0131n adlar\u0131n\u0131 sayarak, \u2018… kitapta bu isimlere maalesef hi\u00e7 rastlam\u0131yoruz\u2019<\/em> diyor. Hangi kaynaklar\u0131n kullan\u0131ld\u0131\u011f\u0131 de\u011fil, hangi sonuca ula\u015f\u0131ld\u0131\u011f\u0131 \u00f6nemlidir.<\/p>\n

Dr. Ersoy, spota da \u00e7\u0131kan c\u00fcmlesinde \u015funlar\u0131 yazm\u0131\u015f: \u2018Tarihsel incelemelerde g\u00f6ze \u00e7arpan e\u011filim ise Laz etnik merkezcili\u011fi izlenimi veren ve bir\u00e7ok ulus milliyet\u00e7ili\u011finin temel zaaflar\u0131ndan birini olu\u015fturan Lazlar\u0131n eski ve k\u00f6kl\u00fc, yani kadim bir halk olduklar\u0131n\u0131 g\u00f6sterme \u00e7abas\u0131d\u0131r…\u2019 <\/em>Demek istedi\u011fi de\u011fil de, ba\u015fka bir anlam \u00e7\u0131k\u0131yor: Bir\u00e7ok ulus milliyet\u00e7ili\u011finin zaaflar\u0131ndan biri, Lazlar\u0131n eski ve k\u00f6kl\u00fc, yani kadim bir halk olduklar\u0131n\u0131 g\u00f6sterme \u00e7abas\u0131d\u0131r!<\/p>\n

Dr. Ersoy \u015funu kastediyor olmal\u0131: Bir\u00e7ok ulus devlet milliyet\u00e7ili\u011finin temel zaaflar\u0131ndan biri, kendilerini eski ve k\u00f6kl\u00fc. Yani kadim g\u00f6sterme e\u011filimidir. Bu durum \u201cLazlar\u201d kitab\u0131nda da g\u00f6r\u00fcl\u00fcyor! Bu iddias\u0131n\u0131 bizzat kendisi makalesinin ba\u015f\u0131nda, 1.y\u00fczy\u0131l tarih\u00e7isi Pliyn (Plinius) ve R.Benninghaus\u2019un adlar\u0131n\u0131 anmakla tekzip ediyor. Dr. Benninghaus\u2019un yazd\u0131\u011f\u0131n\u0131 unutmu\u015f g\u00f6z\u00fck\u00fcyor.[3] 1.y\u00fczy\u0131ldan g\u00fcn\u00fcm\u00fcze kendisini ta\u015f\u0131yan bir halk kadim de\u011fil midir?<\/p>\n

Dr. Ersoy, \u201c…Anadolu\u2019nun otokton halklar\u0131ndan olmad\u0131\u011f\u0131 kesin olarak bilinen Lazlar\u0131n bu topraklardaki varl\u0131\u011f\u0131n\u0131n belgelerle kan\u0131tlanamad\u0131\u011f\u0131n\u0131\u201d<\/em> iddia etmekte bir sak\u0131nca g\u00f6rm\u00fcyor. Lazlar\u0131n bug\u00fcn tarihsel olarak topluca ya\u015fad\u0131klar\u0131 y\u00f6rede otokton olmad\u0131klar\u0131n\u0131n kesinli\u011fini vurgularken bunu hangi belgelerle dayand\u0131rd\u0131\u011f\u0131n\u0131 kendi kendine soruyor mu? Devam ediyor: \u2018… Kolkhetiler [4] i\u00e7inde Lazlar\u0131n \u00f6nemli\/belirleyici bir halk olduklar\u0131 sav\u0131 da hayli desteksiz kal\u0131yor…\u2019<\/em> Dr. Ersoy, bilmedi\u011fi veya bilmek istemedi\u011fi kaynaklar\u0131 yok sayma gibi, g\u00fcn\u00fcm\u00fczde hayli yayg\u0131n olan bir entelekt\u00fcel hastal\u0131\u011f\u0131na tutulmu\u015f g\u00f6z\u00fck\u00fcyor. Arrianus, Priskos, Procopius, Agathias, Menandros, Theophanes gibi yazarlar\u0131n adlar\u0131n\u0131 hi\u00e7 duymam\u0131\u015f gibi davran\u0131yor. Bu yazarlar\u0131n Lazlardan, Lazlar\u0131n kom\u015fular\u0131 ve Roma\/ Bizans ve Pers devletleriyle olan ili\u015fkilerinden ayr\u0131nt\u0131lar\u0131yla bahsettiklerinden ger\u00e7ekten haberi yok mu?
\n6. y\u00fczy\u0131l tarih\u00e7isi Procopius, \u2018Eskiden kullan\u0131lan Kolkh ad\u0131n\u0131n, Laz ad\u0131yla yer de\u011fi\u015ftirdi\u011fini\u2019<\/em> belirtirken, Agathias, \u2018\u00c7ok eski \u00e7a\u011flarda Lazlara Kolkh dendi\u011fini\u2019<\/em> yazmam\u0131\u015f m\u0131yd\u0131<\/p>\n

Bir halk\u0131n ge\u00e7mi\u015fini ve ya\u015fad\u0131\u011f\u0131 co\u011frafyadaki varl\u0131\u011f\u0131n\u0131 yok sayarak adeta \u015fovenizm bayraktarl\u0131\u011f\u0131 yapt\u0131\u011f\u0131 izlenimi uyand\u0131ran Dr. Ersoy, kitapta \u2018…ister istemez k\u00fclt\u00fcrel \u015fovenizm <\/em>[5] i\u00e7eren ifadeler kullan\u0131ld\u0131\u011f\u0131na da tan\u0131k oluyormu\u015f\u2019: \u2018… Halbuki Lazlar\u0131n bug\u00fcn oldu\u011fu kadar ge\u00e7mi\u015fte de ne denli g\u00fc\u00e7l\u00fc bir asimilasyon s\u00fcrecinden ge\u00e7tiklerinin sorgulanmas\u0131 daha anlaml\u0131\u2019<\/em> olurmu\u015f![6]<\/p>\n

    \n
  1. \nR. \u00d6zg\u00fcn\u2019\u00fcn \u00e7al\u0131\u015fmas\u0131 en az\u0131ndan Lazca\u2019n\u0131n yok olmas\u0131n\u0131 \u00f6nlemeye y\u00f6nelik \u00e7abalar\u0131n bir halkas\u0131 de\u011fil midir? Yoksa Dr. Ersoy\u2019un rahats\u0131zl\u0131k duydu\u011fu ama s\u00f6yleyemedi\u011fi bu konu mudur?<\/li>\n<\/ol>\n

    Anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla Dr. Ersoy, kitapta yanl\u0131\u015f olan (!) verileri ortaya koyarak ele\u015ftirmek yerine, M. Recai \u00d6zg\u00fcn\u2019\u00fcn \u015fahs\u0131nda Lazlar\u0131n tarih ve k\u00fclt\u00fcrleriyle bir hesapla\u015fmaya giri\u015fmi\u015f.
    \nMakalesinden [7] \u015fu sonu\u00e7 \u00e7\u0131k\u0131yor: Lazlar, Anadolu\u2019nun otokton halk\u0131 de\u011fildir; ge\u00e7mi\u015fleri M.S. 79\u2019dan daha eskiye gitmez; zaten asimile olmu\u015flard\u0131r! Ger\u00e7ek b\u00f6yle olsayd\u0131, o makaleyi yazmas\u0131 i\u00e7in neden kalmayaca\u011f\u0131n\u0131 Dr. Ersoy \u00e7ok iyi biliyor olmal\u0131d\u0131r.<\/p>\n

    Dipnotlar:<\/strong><\/p>\n

    [1] Bkz. M.Recai. \u00d6zg\u00fcn, Lazlar, s.189-203 (\u00c7iviyaz\u0131lar\u0131, \u0130stanbul, 1996).
    \n[2] Kitapta \u015fu kaynaklardan da faydalan\u0131ld\u0131\u011f\u0131 belirtilmektedir: Gerg Am\u0131cba, Hayri Ersoy (\u00e7ev.), \u201cOrta\u00e7a\u011fda Abhazlar, Lazlar\u201d, Nart Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1993; Muhammed Vanili\u015fi-Ali Tandilava, Hayri Hayrio\u011flu (\u00e7ev.), \u201cLazlar\u2019\u0131n Tarihi\u201d, Ant Yay\u0131nlar\u0131, \u0130stanbul, 1992; Peter Alford Andrews, Mustafa K\u00fcp\u00fc\u015fo\u011flu (\u00e7ev.), \u201cT\u00fcrkiye\u2019de Etnik Gruplar\u201d, Ant Yay\u0131nlar\u0131\/ T\u00fcmzamanlar Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1992; W.E.D. Allen, \u201cA History of the Georgian People\u201d, London, 1932; \u201cStefanos Yerasimos, \u201cMilliyetler ve S\u0131n\u0131rlar-Balkanlar, Kafkasya ve Ortado\u011fu\u201d, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul, 1994; Alexandre Tourmakine, \u201cLes Lazes en Turquie\u201d, Les Editions ISIS, \u0130stanbul, 1995.<\/p>\n

    Yabanc\u0131 kaynak tutkusuyla ilgili olarak bkz.: Erhan G.Ersoy, \u201cHem\u015finli etnik kimli\u011fine antropolojik bir bak\u0131\u015f\u201d, Birikim, Say\u0131 71-72, Mart-Nisan 1995; s.142\u2019deki 12 nolu dipnot ve s.143\u2019teki kaynak\u00e7a.
    \n[3] Bkz. R. Benninghaus, \u201cLazlar\u201d (P.A. Andrews, \u201cT\u00fcrkiye\u2019de Etnik Gruplar\u201d, s.312.)
    \n[4] Kolkhetiler de\u011fil, Kolkhlar. Kolkheti ise Kolkhlar \u00fclkesi anlam\u0131na gelmektedir. Kolkheti y\u00f6netim alan\u0131, yakla\u015f\u0131k olarak g\u00fcn\u00fcm\u00fcz Gagra s\u0131n\u0131r\u0131ndan ba\u015flamak \u00fczere \u00c7oruh yata\u011f\u0131na kadar olan b\u00f6lgeyi kapsamaktayd\u0131. Kolkheti k\u00fclt\u00fcr alan\u0131 ise, Kolkheti y\u00f6netim alan\u0131 da dahil olmak \u00fczere, g\u00fcneyde Karadeniz\u2019i izleyerek Trabzon\u2019a kadar uzanmaktayd\u0131. (Bkz. Bilge Umar, \u201cT\u00fcrkiye\u2019deki Tarihsel Adlar\u201d, \u0130nk\u0131lap Kitabevi, \u0130stanbul, 1993; Hayri Ersoy-Aysun Kamac\u0131, \u201c\u00c7erkes Tarihi\u201d, T\u00fcmzamanlar Yay\u0131nc\u0131l\u0131k, \u0130stanbul 1992; M. Vanili\u015fi-A.Tandilava, \u201cLazlar\u2019\u0131n Tarihi\u201d, \u00a0Ant Yay\u0131nlar\u0131, \u0130stanbul, 1993; Fahrettin \u00c7ilo\u011flu, \u201cG\u00fcrc\u00fclerin Tarihi\u201d, Ant Yay\u0131nlar\u0131, \u0130stanbul, 1993; Hans Vogt, \u201cCaucaian Languages, Collier\u2019s Encyclopedia\u201d, Macmillan Educational Company, New York, 1985; Michael Grant, \u201cMyths of the Romans and Greeks\u201d, Wiedenfield and Nicolson, London, 1962; Neal Ascherson, \u201cBlack Sea\u201d, Jonathan Cape, London, 1995).
    \nKolkheti (Kolkhis) konusunda bir di\u011fer yan\u0131lg\u0131 (!) i\u00e7in bkz. \u00d6mer Asan, \u201cKaradeniz Atmacalar\u0131 Lazlar\u201d, Gezi Traveler, say\u0131 3, Aral\u0131k 1997.
    \n[5] Dr. Ersoy, M. Recai \u00d6zg\u00fcn\u2019\u00fcn kitab\u0131nda, kom\u015fu topluluklar\u0131 yok sayan, a\u015fa\u011f\u0131layan, kimlik dayatan bir ifade bulmu\u015f mudur da, \u015fovenizm su\u00e7lamas\u0131 yapmaktad\u0131r? Ayr\u0131ca kitapta, Lazlar d\u0131\u015f\u0131nda Hem\u015finliler\u2019de, daha bat\u0131daki eski Pontus co\u011frafyas\u0131nda ve G\u00fcrc\u00fcler\u2019de g\u00f6r\u00fclen kimi ortak \u00f6zellikleri tek bir k\u00fclt\u00fcre mal etme e\u011filimi g\u00f6rm\u00fc\u015f m\u00fcd\u00fcr?
    \n[6] Dr. Ersoy, \u015fu tespiti g\u00f6rmezlikten geliyor: \u201c… Lazlar, Anadolu\u2019ya egemen olmu\u015f Osmanl\u0131lar\u2019la b\u00fct\u00fcnle\u015fmi\u015f y\u00fczy\u0131llar boyunca, egemen k\u00fclt\u00fcr\u00fcn etkisinde ya\u015fam\u0131\u015flard\u0131r.\u201d<\/em> (M. R. \u00d6zg\u00fcn, Lazlar, s.65).
    \n\u201c… Laz Dili \u00fczerinde son zamanlarda yo\u011funla\u015fan tahribata da de\u011finmek istiyoruz… T\u00fcrkiye\u2019nin demokratikle\u015fmesine paralel olarak, yerel diller \u00fczerindeki bask\u0131lar\u0131n kald\u0131r\u0131lmas\u0131, k\u00fclt\u00fcrel desteklerin geli\u015ftirilmesi gereklidir. Dil e\u011fitimine en az\u0131ndan ilkokullarda \u2018anadil\u2019 e\u011fitimi stat\u00fcs\u00fcnde yer verilmesi, bu dilde e\u011fitim verecek olanlar\u0131n \u00fcniversitelerde yeti\u015ftirilmesi ve resm\u00ee radyo ve tv\u2019lerde haber ve e\u011fitici yay\u0131nlara ge\u00e7ilmesi, isimleri de\u011fi\u015ftirilen yerle\u015fim birimlerine yeniden Lazca isimlerin verilmesi gereklidir.\u201d<\/em> (M. R. \u00d6zg\u00fcn, a. g. k., s.124).
    \n[7] Daha da ilgin\u00e7 olan Demokrasi Gazetesi\u2019nin b\u00f6yle bir makaleye k\u00fclt\u00fcr-sanat sayfas\u0131nda yer vermesidir. \u00d6zg\u00fcr G\u00fcndem Gazetesi de, benzer bir makaleyi yay\u0131mlam\u0131\u015ft\u0131 (Bkz. Lazlar \u00c7erkezler ve K\u00fcrtler, 23. 6. 1992).<\/p>\n

    [Kaynak<\/strong>: Ali \u0130hsan Aksamaz, \u201cYetersiz Bir Laz K\u00fclt\u00fcr\u00fc Ara\u015ft\u0131rmas\u0131\u201d Kafkasya Yaz\u0131lar\u0131, Say\u0131 6, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi, \u0130stanbul, 1999 (Dil-Tarih-K\u00fclt\u00fcr-Gelenekleriyle Lazlar”, 1. Bask\u0131, Sorun Yay\u0131nlar\u0131, 2000; 2. Bask\u0131, Belge Yay\u0131nlar\u0131, \u0130stanbul, 2014)]<\/p>\n

    \"\"<\/p>\n

    [\u00d6nerilen okumalar<\/strong>: Ali \u0130hsan Aksamaz, \u201cM. Recai \u00d6zg\u00fcn Vef\u00e2t Etti\u201d, \u201cTatara Tititiri\u2026\u201d, Sima Dergisi, Say\u0131: 7, Sima Laz Vakf\u0131 Yay\u0131n\u0131, Fotosan Ofset, \u0130zmit, 2005; Ali \u0130hsan Aksamaz, \u201cLazlara \u0130li\u015fkin \u0130ki Kitab\u0131n Hik\u00e2yesi ve Tan\u0131kl\u0131klar\u0131m- An\u0131lar\u0131m\u201d, 14 II 2013, yusufbulut.com\/ circassiancenter.com.tr; Cemil Telci: \u201c\u00c7ay \u00fcreticileri de \u00f6zel \u015firketlerin insaf\u0131na kald\u0131!\u201d, 19. VI. 2021, sonhaber.ch\/ circassiancenter.com.tr; \u00a0\u201cAtmaca\u201d, \u201cLazlar\u201d ve \u201cLaz Muhammet\/ Yazar M. Recai \u00d6zg\u00fcn\u201d,\u00a0 16 VII2013, lazca.org; M. Recai \u00d6zg\u00fcn, \u201cLazlarda \u00c7ocuk Oyunlar\u0131\u201d, Kafkasya Yaz\u0131lar\u0131, Say\u0131: 1, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi, \u0130stanbul, 1997; M. Recai \u00d6zg\u00fcn, \u201cKaza\u2019n\u0131n Kahvesi\u201d,\u00a0 Kendi Yay\u0131n\u0131, 1978;M. Recai \u00d6zg\u00fcn, \u201cAtmaca\u201d, Kendi Yay\u0131n\u0131, \u0130stanbul, 1994; M. Recai \u00d6zg\u00fcn, (Yay\u0131na Haz\u0131rlayan: Ali \u0130hsan Aksamaz), \u201cLazlar\u201d \u00c7iviyaz\u0131lar\u0131 Yay\u0131nlar\u0131, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi,\u00a0 \u0130stanbul, 1996; M. Recai \u00d6zg\u00fcn, \u201cH\u00fcrriyet\u201d, Kafkasya Yaz\u0131lar\u0131, Say\u0131: 2, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi, \u0130stanbul, 1997; M. Recai \u00d6zg\u00fcn, \u201c\u00d6l\u00fcm\u201d, Kafkasya Yaz\u0131lar\u0131, Say\u0131: 3, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi, \u0130stanbul, 1998; M. Recai \u00d6zg\u00fcn, \u201cKurtulu\u015fumuzun \u00d6yk\u00fcs\u00fc (B\u00fcy\u00fck Nutuk Penceresinden)\u201d,\u00a0 Sima Laz Vakf\u0131 Yay\u0131n\u0131, Fotosan Ofset, \u0130zmit,1998; M. Recai \u00d6zg\u00fcn, \u201cEdebiyat Dili Olarak Lazca\u201d,\u00a0 Kafkasya Yaz\u0131lar\u0131, Say\u0131: 7, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi, \u0130stanbul, 1999; M. Recai \u00d6zg\u00fcn, \u201cBir Dergi \u00dczerine\u201d, Mjora\/ Lazepe\u015fi Nena, Say\u0131 2, \u00c7iviyaz\u0131lar\u0131, \u0130stanbul, 2000; Melahat Bul, \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\u201d, Mjora\/ Lazepe\u015fi Nena, Say\u0131 1, \u00c7iviyaz\u0131lar\u0131, \u0130stanbul, 2000; M. Recai \u00d6zg\u00fcn, \u201cK\u0306alivi\u201d; Sima Dergisi, Say\u0131: 2, Sima Laz Vakf\u0131 Yay\u0131n\u0131, Fotosan Ofset, \u0130zmit, Sima Laz Vakf\u0131 Yay\u0131n\u0131,\u00a0 Fotosan Ofset, \u0130zmit, 2001; M. Recai \u00d6zg\u00fcn ile Haber& S\u00f6yle\u015fi,\u00a0 Yeni Kafkasya Gazetesi, Say\u0131 8, Nisan 2003; M. Recai \u00d6zg\u00fcn: \u201cLaz insan\u0131n\u0131n, Kurtulu\u015f Sava\u015f\u0131m\u0131za olan katk\u0131lar\u0131n\u0131 dile getiren bir roman \u00fczerinde \u00e7al\u0131\u015f\u0131yorum!\u201d, circassiancenter.com.tr; M. Y\u0131lmaz Avc\u0131 ile Haber& S\u00f6yle\u015fi, Yeni Kafkasya Gazetesi, Say\u0131 6, Ekim 2002; M. Recai \u00d6zg\u00fcn, (Redaksiyon: Ali \u0130hsan Aksamaz), \u201cLaz Muhammed \u201c, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nevi,\u00a0 \u0130stanbul, 2004; \u201cM. Recai \u00d6zg\u00fcn vefat etti\u201d, 12 VII 2004, hopam.com; M. Recai \u00d6zg\u00fcn, \u201cGzalepe\u201d, \u201c\u011eura\u201d, Sima Dergisi, Say\u0131: 7, Sima Laz Vakf\u0131 Yay\u0131n\u0131,\u00a0 Fotosan Ofset, \u0130zmit, 2005; \u201cM. Recai \u00d6zg\u00fcn\u201d, 17 V 2012, arhavizyon.com; \u201cM. Recai Ozg\u00fcn (1924 – 2004)\u201d, kolkhoba.org; \u201cM. Recai \u00d6zg\u00fcn\u201d, tr.wikipedia.org; Mecit \u00c7ak\u0131rusta ile Haber& S\u00f6yle\u015fi, Yeni Kafkasya Gazetesi, Say\u0131 9 (zaman\u0131nda yay\u0131nlanamad\u0131), 2003; Mustafa Bay\u0131nd\u0131r, \u201cAram\u0131zdan ayr\u0131l\u0131\u015f\u0131n\u0131n 5. y\u0131l\u0131nda M. Recai \u00d6zg\u00fcn\u2019\u00fc an\u0131yoruz\u201d,\u00a0 Skani Nena\/ Laz K\u00fclt\u00fcr Derne\u011fi Yay\u0131n Organ\u0131, Say\u0131: 2, Temmuz 2009, \u0130stanbul; Orhan Bayramin ile Haber& S\u00f6yle\u015fi, Yeni Kafkasya Gazetesi, Say\u0131 5, May\u0131s 2002; Orhan Bayramin: \u201cLaz Edebiyat\u0131 1996\u2019dan fersah fersah ileride!\u201d, 16 III 2021, sonhaber.ch\/ gurcuhaber.com\/ circassiancenter.com.tr; \u201c3. Okuma G\u00fcn\u00fcnde \u201cLazlar\u201d, 6 X 2007 lazuri.com; Y\u0131lmaz Avc\u0131, \u201cM. Recai \u00d6zg\u00fcn\u2019\u00fcn Ard\u0131ndan\u201d, Sima Dergisi, Say\u0131: 7, Sima Laz Vakf\u0131 Yay\u0131n\u0131, Fotosan Ofset, \u0130zmit, 2005]<\/p>\n","protected":false},"excerpt":{"rendered":"

    Ali İhsan Aksamaz 6 Nisan 1997 tarihli Demokrasi gazetesinde M. Recai Özgün’ün “Lazlar” kitabını eleştiren, “Yetersiz Bir Laz Kültürü Araştırması” başlıklı bir makale yayımlandı. Başlık oldukça iri puntolarla verilmiş. Yazar Dr. E. Gürsel Ersoy, makalesinin girişinde, ‘çalışmış’, ‘çalışılmış’ gibi ifadeleri kullanarak, kitaba daha ilk başta önyargılı yaklaştığı izlenimini uyandırıyor. Dr. Ersoy, ‘Kitabın… kapsamlı çerçevesi ve 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