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Ali \u0130hsan Aksamaz<\/strong><\/p>\n Ba\u015fl\u0131k, \u00c7veneburi K\u00fclt\u00fcrel Dergi\u2019nin 1. say\u0131s\u0131nda yay\u0131mlanan bir makaleye ait. Yazar\u0131 ise, bu derginin Yay\u0131n Kurulu \u00dcyesi Hayri Hayrio\u011flu. Hayrio\u011flu, tarih ve say\u0131s\u0131n\u0131 belirleyemedi\u011fini s\u00f6yledi\u011fi bir dergide yay\u0131mlanan \u201cG\u00fcrc\u00fcler\u201d ile ilgili bir yaz\u0131 hakk\u0131nda duygu ve d\u00fc\u015f\u00fcncelerini dile getiriyor. \u015e\u00f6yle yaz\u0131yor: \u201c… yaz\u0131y\u0131 ibret ve hayretle okudum. Bu kadar ciddi bir konuda bu denli sorumsuzca yaz\u0131lar yazmak talihsizliktir.<\/em><\/p>\n \u00d6teden beri G\u00fcrc\u00fc tarihini, co\u011frafyas\u0131n\u0131, etnonomisini, tofonomisini tahrif ve sapt\u0131rma hususunda uzmanla\u015fm\u0131\u015f baz\u0131 isimler mevcuttu…\u201d <\/em>Hayrio\u011flu, daha sonra, yazd\u0131klar\u0131ndan rahats\u0131zl\u0131k duydu\u011fu F. K\u0131rz\u0131o\u011flu, H. G\u00f6kt\u00fcrk, M. A. \u00d6nder ve M. Bah\u00e7eci\u2019nin adlar\u0131n\u0131 s\u0131ral\u0131yor. \u201c\u0130bret ve hayret\u201d ile okudu\u011funu s\u00f6yledi\u011fi yaz\u0131ya \u201ckendi anlay\u0131\u015f\u0131nca\u201d ele\u015ftiriler getiriyor. Bu makalesinden iki k\u0131sa al\u0131nt\u0131 yapmak istiyorum. \u0130lki: \u201c…Kartvel ailesinin \u00fcyeleri: G\u00fcneyde G\u00fcrc\u00fcler, Megreller, T\u00e7an-Lazlar, Svanlar…\u201d<\/em> \u0130kincisi: \u201c… (G\u00fcrc\u00fcce)… Lazca, Megrelce ve Svanca ile birlikte Kartvel (G\u00fcrc\u00fc) dil oca\u011f\u0131n\u0131n bir \u00fcyesidir…\u201d<\/em> \u0130lk ifadesinde \u201cG\u00fcrc\u00fcler\u201di \u201cKartvel\u201dlerden biri olarak tan\u0131mlarken, ikinci ifadesinde \u201cKartvel\u201di \u201cG\u00fcrc\u00fc\u201d ile e\u015fanlaml\u0131 olarak kulland\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. \u00dcstelik Milliyet B\u00fcy\u00fck Ansiklopedi\u2019nin 7. cildinin 2745. sayfas\u0131ndan al\u0131narak 30. sayfada yay\u0131mlanan Kafkasya Halklar\u0131 tablosu da bu s\u00f6yledikleriyle \u00e7eli\u015fiyor.<\/p>\n Hayrio\u011flu\u2019nun \u201cG\u00fcrc\u00fc\u201d ve \u201cKartveli\u201d terimlerinin birbirleriyle e\u015fanlaml\u0131 olup olmad\u0131\u011f\u0131 konusunda bir sorunu bulundu\u011fu anla\u015f\u0131lmaktad\u0131r. G\u00fcrc\u00fcce\u2019den yapm\u0131\u015f oldu\u011fu b\u00fct\u00fcn \u00e7evirilerde de konu Megrel-Lazlar ve Svanlar oldu\u011funda, daima bu \u201csorun\u201dla kar\u015f\u0131la\u015f\u0131yoruz.<\/p>\n Lazlar\u2019\u0131n Tarihi<\/em> adl\u0131 \u00e7eviri \u00e7al\u0131\u015fmas\u0131 1992\u2019de Ant Yay\u0131nlar\u0131\u2019ndan kitap olarak yay\u0131mland\u0131. Bu kitapta da Megrel-Lazlar\u0131n \u201cetnik\u201d k\u00f6kenine ili\u015fkin ilgin\u00e7 ama kendi i\u00e7inde tutars\u0131z ve \u00e7eli\u015fkilerle dolu tan\u0131mlamalarla kar\u015f\u0131la\u015f\u0131yoruz: \u201c…T\u00e7anlar G\u00fcrc\u00fc \u0131rk grubunun bir \u00fcyesidir…<\/em> \u201cG\u00fcneyli G\u00fcrc\u00fc k\u00f6kenli T\u00e7an-Lazlar… Kuzeyli G\u00fcrc\u00fc k\u00f6kenli Megreller…\u201d, \u201c… Laz G\u00fcrc\u00fcleri…\u201d, \u201cG\u00fcrc\u00fc soyundan Lazlar\u2026\u201d, \u201cG\u00fcrc\u00fc k\u0131rallar\u0131ndan biri nedense Lazlara sald\u0131rm\u0131\u015f, \u00fclkeyi orta yerinden ay\u0131r\u0131p aralar\u0131na esas G\u00fcrc\u00fc boylar\u0131ndan aileleri yerle\u015ftirmi\u015f…\u201d; \u2018… Do\u011fu\u00a0 ve g\u00fcneydo\u011fu y\u00f6n\u00fcnde ya\u015fayan M\u00fcsl\u00fcman G\u00fcrc\u00fclerdir. Bunlar aras\u0131nda G\u00fcrc\u00fcle\u015fmi\u015f Lazlar da vard\u0131r…\u201d<\/em> (s.10, 34, 36, 40, 61, 72)<\/p>\n Dil konusunda da \u00e7eli\u015fkili ifadeleri g\u00f6r\u00fcyoruz: \u201c.. Laz lisan\u0131 yak\u0131n akrabas\u0131 olan Megrel lisan\u0131 yan\u0131nda az \u00e7ok farkl\u0131l\u0131klar g\u00f6stermektedir…\u201d, \u201c… Laz ve Megrelce metinlerin kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131, bu iki leh\u00e7enin tek bir dilin \u00f6\u011feleri oldu\u011funu ortaya koymu\u015ftur…\u201d, \u201c.. K\u0131rsal kesim Lazcas\u0131\u2019n\u0131n Megrelce\u2019den pek fark\u0131 yok gibidir…\u201d, \u201c… Bug\u00fcn Laz Megrel leh\u00e7elerinin tek bir lisan Zanca\u2019n\u0131n iki ayr\u0131 a\u011fz\u0131 oldu\u011fu hususunda ihtilaf kalmam\u0131\u015ft\u0131r…\u201d<\/em> (s.59, 61, 78, 79)<\/p>\n Ancak kitap, demagojik ifadeler kullanmaktan da geri durmuyor: \u201cBu dil (Lazca) G\u00fcrc\u00fcce\u2019nin bir diyale\u011fidir…\u201d, \u201c… Bizim dilimiz (Lazca) G\u00fcrc\u00fcce\u2019nin bir leh\u00e7esidir…\u201d, \u201c… Zancan\u0131n… G\u00fcrc\u00fcce\u2019nin ta kendisi oldu\u011funu s\u00f6ylemeye gerek oldu\u011funu sanm\u0131yorum…\u201d<\/em> (s.56, 70, 79)<\/p>\n Hayrio\u011flu\u2019nun di\u011fer \u00e7evirileri olan G\u00fcrcistan Tarihi<\/em> ve Do\u011fu Karadeniz Halklar\u0131n\u0131n Tarih ve K\u00fclt\u00fcrleri <\/em>adl\u0131 kitaplarda da yine \u201cayn\u0131 terminoloji\u201d sorununu g\u00f6r\u00fcyoruz. Bunlardan ilk kitapta, \u201cKartvellik (G\u00fcrc\u00fcl\u00fck) \u015euuru\u201d ara ba\u015fl\u0131\u011f\u0131 alt\u0131nda \u015fu bilgi veriliyor: \u201c… G\u00fcrc\u00fc toplumu de\u011fi\u015fik karde\u015f toplum elementlerinin kat\u0131l\u0131m\u0131yla meydana geldi. Kartvelien gruplar: Kartlar, Megreller-\u00c7\u2019anlar ve Svanlar\u2019d\u0131r. Bu gruplar kendi aralar\u0131nda da birtak\u0131m boylara ayr\u0131l\u0131r: Kartl\u0131lar, Kahl\u0131lar, P\u015fav-Hevsurlular, Mtiul-Mohevliler, \u0130meretliler, Guryal\u0131lar, Ra\u00e7velliler, Le\u00e7humlular, Acarlar, Meshler, Cavahlar, \u015eav\u015flar, Klarclar Kartvel boyunu olu\u015fturur…\u201d <\/em>(s.31). Frans\u0131zca\u2019dan olsa gerek, bu kez \u201cT\u00fcrk\u00e7e literat\u00fcr\u201de \u201cKartvelien\u201d kavram\u0131n\u0131 \u201ckazand\u0131rm\u0131\u015f\u201d. \u201cKartl\u0131lar\u201dla ba\u015flayan c\u00fcmlesinde sayd\u0131\u011f\u0131 halklar\u0131n Kartvel boylar\u0131 oldu\u011funu belirtiyor. \u0130cat etti\u011fi \u201cKartvelien\u201d ile Kartveli\u201d e\u015fanlaml\u0131 olarak m\u0131 kullan\u0131yor? Yaz\u0131m hatalar\u0131n\u0131, noktalama i\u015faretleri ve ifade bozukluklar\u0131n\u0131 dikkate almasak bile, yaln\u0131zca anadilleri G\u00fcrc\u00fcce olan ve yukar\u0131da s\u0131ralanan haklarla ilgili olarak bile terminoloji kar\u0131\u015f\u0131kl\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz.<\/p>\n \u0130kinci kitapta da ilgin\u00e7 ifadelere rastl\u0131yoruz: \u201c…G\u00fcn\u00fcm\u00fcze kadar gelebilen G\u00fcrc\u00fc uruklar\u0131 ise: Svanlar, Laz-\u00c7\u2019anlar-Megreller ve ana unsur olan Kartveller (G\u00fcrc\u00fcler)dir….\u201d<\/em> (s.42) \u00c7\u0131kan anlam \u015fu: \u201cSvanlar, Laz-\u00c7\u2019anlar-Megreller\u2019 zaten \u201cG\u00fcrc\u00fc\u201d olan \u201cKartveller\u201d ile birlikte \u201cG\u00fcrc\u00fc\u201d olmakla kalm\u0131yor, zaten \u201cG\u00fcrc\u00fc\u201d olan \u201cKartveller\u201d bir kez de Svanlar, Laz-\u00c7\u2019anlar-Megreller ile birlikte \u201cG\u00fcrc\u00fc\u201d oluyorlar!<\/p>\n Lazlar\u0131\u2019\u0131n Tarihi<\/em> adl\u0131 kitab\u0131n \u201cLaz Etnografyas\u0131\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcm\u00fcn\u00fc Fahrettin \u00c7ilo\u011flu yeniden T\u00fcrk\u00e7e\u2019ye \u00e7evirmi\u015f. Bu makaleyi edit\u00f6r\u00fc oldu\u011fu Mamuli<\/em> adl\u0131 derginin 5. say\u0131s\u0131nda yay\u0131nlad\u0131. Hayrio\u011flu\u2019nun \u00e7evirisinde ge\u00e7en \u201cG\u00fcrc\u00fc\u201d, \u00c7ilo\u011flu\u2019nun \u00e7evirisinde \u201cKartveli\u201d olmu\u015f.<\/p>\n 1936 y\u0131l\u0131nda \u0130neg\u00f6l\u2019\u00fcn Hayriye K\u00f6y\u00fc\u2019nde do\u011fan Hayri Hayrio\u011flu bir polis memuru emeklisi. Halen \u0130neg\u00f6l\u2019de ikamet ediyor. En \u00f6nemli \u00f6zelli\u011fi 1877-1878 \u201cM\u00fcsl\u00fcman Osmanl\u0131\u201d – \u201cH\u0131ristiyan Rus\u201d Sava\u015f\u0131 sonunda, daha sonra Acara ad\u0131n\u0131 alacak olan Rus topraklar\u0131ndan g\u00f6\u00e7 etmek zorunda kalan G\u00fcrc\u00fcce konu\u015fan M\u00fcsl\u00fcman bir ailenin \u00fc\u00e7\u00fcnc\u00fc ku\u015fak torunlar\u0131ndan olmas\u0131.<\/p>\n Hayrio\u011flu, telif veya terc\u00fcme her \u00e7al\u0131\u015fmas\u0131nda hatta ayn\u0131 \u00e7al\u0131\u015fman\u0131n i\u00e7inde bile kastetti\u011fi halklarla ilgili olarak \u00e7eli\u015fkili terminoloji kullanmas\u0131 ve dipnot a\u00e7\u0131klamalar\u0131n\u0131 iptal etmesiyle tan\u0131n\u0131yor. Bundan sonra yazacaklar\u0131nda terminoloji tutarl\u0131l\u0131\u011f\u0131na dikkat etmeli ve terc\u00fcme etti\u011fi eserlere orijinal gerekli dipnot a\u00e7\u0131klamalar\u0131n\u0131 eklemelidir. Ayr\u0131ca \u00e7al\u0131\u015fmalar\u0131n\u0131n terminoloji ve dil bak\u0131m\u0131ndan redaksiyon katk\u0131s\u0131na ihtiya\u00e7 duydu\u011funa \u015f\u00fcphe yoktur.<\/p>\n \u015eu an sa\u011fl\u0131k sorunlar\u0131yla bo\u011fu\u015fan Hayrio\u011flu\u2019nun en k\u0131sa zamanda tekrar eski sa\u011fl\u0131\u011f\u0131na kavu\u015fmas\u0131n\u0131 ve uzun bir \u00f6m\u00fcr s\u00fcrmesini diliyorum. \u015e\u00f6valye ruhlu bu insan\u0131n, bana g\u00f6ndermi\u015f oldu\u011fu fotokopilerin, \u201cbu konu\u201dda bilgilenmeme b\u00fcy\u00fck katk\u0131s\u0131 oldu\u011funu itiraf etmek zorunday\u0131m. \u00dcmit ederim kesilen mektupla\u015fmam\u0131z yine devam eder.<\/p>\n \u201c\u00c7veneburi K\u00fclt\u00fcrel Dergi\u201d: \u201cYay\u0131n Kurulu\u201d… \u201cYay\u0131n \u00c7izgisi\u201d?!<\/em><\/strong><\/p>\n Yeni \u00c7veneburi K\u00fclt\u00fcrel Dergi\u2019<\/em>nin ilk say\u0131s\u0131nda 30 Temmuz 1992 tarihinde Tiflis\u2019teki T\u00fcrkiye Cumhuriyeti ile G\u00fcrcistan Cumhuriyeti aras\u0131nda imzalanan Dostluk, \u0130\u015fbirli\u011fi ve iyi Kom\u015fuluk Anla\u015fmas\u0131 metnini yay\u0131nlamas\u0131, bu derginin \u201cresmi gazetecili\u011fe\u201d ilk g\u00f6z k\u0131rpmas\u0131 olarak de\u011ferlendirilmeli. Nitekim bu derginin bug\u00fcne kadar \u00e7\u0131kan say\u0131lar\u0131 bu konuyu \u015f\u00fcpheye mahal b\u0131rakmayacak \u015fekilde g\u00f6zler \u00f6n\u00fcne sermektedir.<\/p>\n \u00c7veneburi K\u00fclt\u00fcrel Dergi, 1994\/ 11-12. say\u0131da \u201cBir Mektup\u201d ba\u015fl\u0131\u011f\u0131yla yay\u0131mlanan makale, bu derginin \u201cyay\u0131n \u00e7izgisi\u201dnin bir ba\u015fka y\u00fcz\u00fc hakk\u0131nda da bilgi veriyor. \u201cK\u00f6y Kahvesi\u201dnde bile \u201cacaba d\u0131\u015far\u0131dan biri duyuyor mu?\u201d diye s\u0131k s\u0131k etrafa bak\u0131nmadan anlat\u0131lmayacak konulara giren makalenin yay\u0131nlanmas\u0131nda sak\u0131nca g\u00f6r\u00fclm\u00fcyor. \u201c… Huduttan ge\u00e7er ge\u00e7mez kapka\u00e7\u00e7\u0131larla tan\u0131\u015ft\u0131k. Bizden onar dolar istediler. M\u00fckemmel T\u00fcrk\u00e7e konu\u015fuyorlard\u0131. Ben de onlarla G\u00fcrc\u00fcce konu\u015ftum. Bana <\/em>\u201cG\u00fcrc\u00fcce\u2019yi nereden \u00f6\u011frendin?\u201d diye sordular. Ben de <\/em>\u201c\u0130ngilo G\u00fcrc\u00fcs\u00fcy\u00fcm\u201d dedim. Gvari sordular, ben de s\u00f6yledim. Kendisi Memi\u015fi\u015fi imi\u015f. Yani Laz, belli… Sonra Mafyaba\u015f\u0131 Aslan Aba\u015fidze\u2019nin damad\u0131 Temuri ile tan\u0131\u015ft\u0131k…\u201d <\/em>\u201cYay\u0131n Kurulu\u201d, bir say\u0131s\u0131nda \u00f6zerk bir cumhuriyetin cumhurba\u015fkan\u0131n\u0131 mafyaba\u015f\u0131 ilan eden ve bir etnik grubu a\u015fa\u011f\u0131lay\u0131c\u0131 bir makaleyi yay\u0131nl\u0131yor, bir ba\u015fka say\u0131s\u0131nda (1996\/ 26.) \u201cAcara Cumhurba\u015fkan\u0131 \u0130stanbul\u2019da\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda, \u201cAcara \u00d6zerk Cumhuriyeti Cumhurba\u015fkan\u0131\u00a0 Sn. Aslan Aba\u015fidze ba\u015far\u0131l\u0131 bir ameliyat ge\u00e7irerek sa\u011fl\u0131\u011f\u0131na kavu\u015ftu…\u201d\u00a0 <\/em>haberini veriyor. \u00dcstelik Yay\u0131n Kurulu\u2019ndan Mercan\u2019\u0131n da yan\u0131nda oldu\u011fu bir foto\u011fraf\u0131n\u0131 yay\u0131nlayarak!<\/p>\n Son zamanlarda \u201cBir rekl\u00e2m\u0131n\u0131 ver, r\u00f6portaj\u0131n\u0131 yap\u0131p hemen yay\u0131nlayal\u0131m kampanyas\u0131\u201dna da a\u011f\u0131rl\u0131k verdi\u011fi g\u00f6zlenen \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>, yay\u0131n politikas\u0131yla resm\u00ee ideoloji ve resm\u00ee tarih tezi aktar\u0131c\u0131l\u0131\u011f\u0131n\u0131n yan\u0131nda, \u201ck\u00f6r k\u00f6r parma\u011f\u0131m g\u00f6z\u00fcne\u201d misali traji-komik tutumlar sergilemekte, \u201cpaparazzi\u201dvari haberlere de imza atmaktan geri durmamaktad\u0131r. Bu konuda iki \u00f6rnek \u201cadeta g\u00f6zleri ya\u015fartacak\u201d bir \u201cgazetecilik ba\u015far\u0131s\u0131\u201dn\u0131 ortaya koyuyor! \u0130lki 37. say\u0131da \u201ckapak\u201d da yap\u0131lan haber \u015f\u00f6yle: \u201cOsmanl\u0131 Y\u00f6netiminde Bir G\u00fcrc\u00fc: Hasan Fehmi Pa\u015fa\u201d.<\/em> Kapakta \u201cpa\u015fa k\u0131yafeti\u201dnde g\u00f6bekli bir zat. \u201cKapak\u201d bile yap\u0131lan bu haberin i\u00e7eri\u011fi acaba nedir diye \u015fu \u201cG\u00fcrc\u00fc Pa\u015fa\u201dy\u0131 ar\u0131yorum. Taa 16. sayfada iki foto\u011frafl\u0131 ve yaln\u0131zca \u201cbir sayfa\u201dl\u0131k bir makaleyle kar\u015f\u0131la\u015f\u0131yorum. Makale, pa\u015fan\u0131n 1908 \u0130nk\u0131lab\u0131\u2019ndan sonra \u201c\u0130htiyar J\u00f6n T\u00fcrk\u201d diye an\u0131ld\u0131\u011f\u0131n\u0131 belirtiyor ve ekliyor: \u201cG\u00fcrc\u00fc kimli\u011fini hi\u00e7bir zaman unutmayan Hasan Fehmi Pa\u015fa… \u0130kinci Abd\u00fclhamit devrinin temiz kalm\u0131\u015f adamlar\u0131ndand\u0131r.\u201d<\/em> Bu \u201chaber\u201din de 1999\/ 33. say\u0131da verilen \u201cTBMM\u2019de G\u00fcrc\u00fc k\u00f6kenli milletvekilleri\u201d haberi gibi bir \u201c\u00f6zellik\u201dte oldu\u011fu ve \u201cbirileri\u201dne ho\u015f g\u00f6r\u00fcnmek i\u00e7in yay\u0131nland\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor!<\/p>\n Bol bol \u201ckilise yaz\u0131lar\u0131\u201dna da yer veren dergi \u201cM\u00fcsl\u00fcman mahallesinde salyangoz satmak\u201d\u00a0 mis\u00e2li i\u015flerle de u\u011fra\u015f\u0131yor. Hele Prof. \u015eu\u015fana Putkaradze ile yap\u0131lan ve \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019nin 1998\/ 28. say\u0131s\u0131nda \u201c\u015fema ve \u015fekiller\u201d e\u015fli\u011finde yay\u0131nlanan s\u00f6yle\u015fi kargalar\u0131 bile saatlerce g\u00fcld\u00fcrecek \u201cbilgilendirmeleri\u201dyle \u00fc\u00e7\u00fcnc\u00fc s\u0131n\u0131f mizah dergilerinin ilgisini \u00e7ekecek \u201cd\u00fczey\u201dde, say\u0131n prof.\u2019un di\u011fer yazd\u0131klar\u0131 ve s\u00f6yledikleriyle apayr\u0131 bir makale konusu olu\u015fturdu\u011funa \u015f\u00fcphe yok!<\/p>\n \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019nin \u201cen ilgin\u00e7\u201d say\u0131lar\u0131ndan bir tanesi \u015f\u00fcphesiz 1994\/8- 9. birle\u015fik say\u0131s\u0131. Ogni K\u00fclt\u00fcr Dergisi<\/em>\u2019nin yay\u0131na ba\u015flad\u0131\u011f\u0131 ve Megrel-Laz ve Svanlar\u0131n, G\u00fcrcistan resm\u00ee ideoloji ve tarih tezleri kar\u015f\u0131s\u0131ndaki durumuna dikkat \u00e7ekildi\u011fi bir d\u00f6nem. \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019nin belirtilen say\u0131s\u0131nda iki ilgin\u00e7 r\u00f6portaj yay\u0131nlanm\u0131\u015f. \u0130lk r\u00f6portaj Sinema Y\u00f6netmeni Marina Tsurtsumia ile yap\u0131lm\u0131\u015f. R\u00f6portaj\u0131 yapan ki\u015fi O. Nuri Mercan. Mercan\u2019\u0131n ilk l\u00e2f\u0131 \u015f\u00f6yle: \u201cBir G\u00fcrc\u00fcs\u00fcn\u00fcz, ama Moskova\u2019da do\u011fup b\u00fcy\u00fcd\u00fcn\u00fcz…\u201d<\/em> Mercan istedi\u011fi kar\u015f\u0131l\u0131\u011f\u0131 al\u0131yor: \u201cAnnem Rus fakat babam G\u00fcrc\u00fc. Megrel k\u00f6kenli G\u00fcrc\u00fc…\u201d<\/em><\/p>\n R\u00f6portaj\u0131n sonlar\u0131na do\u011fru Mercan dayanam\u0131yor ve soruyor: \u201cMegrel k\u00f6kenli G\u00fcrc\u00fcler\u2019le Kart k\u00f6kenli G\u00fcrc\u00fcler aras\u0131nda siyasal veya k\u00f6kene d\u00f6n\u00fck bir uzla\u015fmazl\u0131k var m\u0131? Daha do\u011frusu Kart k\u00f6kenli G\u00fcrc\u00fcler\u2019in Megreller\u2019i asimile etti\u011fi \u015feklinde bir s\u00f6ylenti var T\u00fcrkiye\u2019de. Bu do\u011fru mu?\u201d <\/em>Mercan, soruyu yanl\u0131\u015f soruyor. G\u00fcrc\u00fc halk\u0131n\u0131n Megrel halk\u0131n\u0131 asimile edip etmedi\u011fi \u015feklinde anla\u015f\u0131lan bir soru soruyor ve istedi\u011fi cevab\u0131 da al\u0131yor. B\u00f6ylelikle gol att\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcp mutlu oluyor. Oysa, Ogni K\u00fclt\u00fcrel Dergi<\/em> de ayn\u0131 Marina Tsurtsumia ile bir r\u00f6portaj yapar ve yay\u0131nlar. Sorular \u015fovence olmad\u0131\u011f\u0131 i\u00e7in cevaplar da \u201cgarip\u201d olmaz. Ogni K\u00fclt\u00fcr Dergisi<\/em>\u2019nin 4. say\u0131s\u0131nda yay\u0131mlanan r\u00f6portajdan aktaraca\u011f\u0131m c\u00fcmle bile iki farkl\u0131 yakla\u015f\u0131m\u0131 yans\u0131tmas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemli: \u201c… Ben Moskova\u2019da do\u011fdum ve orada ya\u015f\u0131yorum. Babam k\u00fc\u00e7\u00fck bir Megrel k\u00f6y\u00fc olan Xobi\u2019de do\u011fdu ve \u015fu an orada ya\u015fayan bir\u00e7ok\u00a0 akrabam\u0131z var. Annem Rus. Ben b\u00fct\u00fcn hayat\u0131m\u0131 Moskova\u2019da ge\u00e7irdim. G\u00fcrcistan\u2019\u0131 ve Megrelya\u2019y\u0131 \u00e7ok seviyorum…\u201d<\/em><\/p>\n \u00c7veneburi K\u00fclt\u00fcrel Dergi\u2019<\/em>nin ayn\u0131 say\u0131s\u0131nda yay\u0131mlanan Fahrettin \u00c7ilo\u011flu\u2019nun r\u00f6portaj\u0131 da \u201cilgin\u00e7\u201d. R\u00f6portaj yapt\u0131\u011f\u0131 ki\u015fi G\u00fcrcistan Ulusal Demokratik Parti Ba\u015fkan\u0131 Giorgi \u00c7anturia. \u00c7ilo\u011flu, \u00c7anturia\u2019ya \u00e7e\u015fitli konularda sorular soruyor ve cevap al\u0131yor. Birden akl\u0131na geliyor: \u201cGer\u00e7i de\u011fi\u015fik\u00a0 konular \u00fczerinde konu\u015fuyoruz ama, ben gene Gamsahurdia \u00fczerine bir soru sormak istiyorum. Samegrelo\u2019da nas\u0131l bir sorun vard\u0131? Bunu sormam\u0131n nedeni \u015fu, T\u00fcrkiye\u2019de baz\u0131 \u00e7evreler bir Megrel hareketinden s\u00f6z ediyor.\u201d <\/em>\u00c7anturia cevapl\u0131yor: \u201cBen de bir Megrelim. Gamsahurdia\u2019n\u0131n ard\u0131ndan asl\u0131nda konu\u015fmak istemiyorum ama, Gamsahurdia bu Megrel kart\u0131n\u0131 \u00e7ok k\u00f6t\u00fc oynad\u0131… Ben Megrelim, sonra Kitovani de Megrel ve Gamsahurdia \u2018y\u0131 iktidardan d\u00fc\u015f\u00fcrenler Megrel\u2019di. Bu nedenle bu bir Megrel sorunu de\u011fildi. G\u00fcrcistan\u2019da bir Megrel sorunu yok.\u201d <\/em>\u00c7ilo\u011flu \u00fcsteliyor: \u201cAma burada bir etnik sorun oldu\u011fu ileri s\u00fcr\u00fcl\u00fcyor.\u201d <\/em>\u00c7anturia ekliyor: \u201cNas\u0131l etnik sorun yani? Megreller ger\u00e7ek G\u00fcrc\u00fcler. G\u00fcrcistan\u2019da b\u00fct\u00fcn politik se\u00e7kinler Megrel.\u201d <\/em>\u00c7ilo\u011flu, Ziya G\u00f6kalp\u2019e \u201cK\u00fcrtler T\u00fcrk de\u011fil mi\u201d mis\u00e2li soru soruyor ve istedi\u011fi cevab\u0131 da al\u0131yor. \u00c7ilo\u011flu\u2019nun bu r\u00f6portaj\u0131ndan k\u0131sa bir s\u00fcre sonra, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019nin (1994\/ 11-12), 4 Aral\u0131k tarihli Sabah Gazetesi<\/em>nden al\u0131nt\u0131lad\u0131\u011f\u0131 haberden \u00f6\u011frendi\u011fimize g\u00f6re, \u00c7anturia, Tiflis\u2019te u\u011frad\u0131\u011f\u0131 silahl\u0131 sald\u0131r\u0131 sonucu \u00f6ld\u00fcr\u00fcl\u00fcyor!<\/p>\n B\u00fct\u00fcn bu \u00f6rnekler, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019nin anadilleri G\u00fcrc\u00fcce olan M\u00fcsl\u00fcmanlar\u2019\u0131n T\u00fcrkiye\u2019deki k\u00fclt\u00fcrel haklar\u0131 i\u00e7in mi yoksa G\u00fcrc\u00fcstan\u2019daki resmi ideoloji ve resmi tarih tezlerini yaymak i\u00e7in mi yay\u0131mlanmakta oldu\u011funu g\u00f6zler \u00f6n\u00fcne sermektedir.<\/p>\n Bir \u201cMil\u00e2d\u201d: \u201cG\u00fcrc\u00fcstan\u201d<\/em><\/strong><\/p>\n \u201cBu terminoloji sorunu\u201dnun T\u00fcrkiye\u2019deki milad\u0131 Ahmet \u00d6zkan imzas\u0131n\u0131 ta\u015f\u0131yan G\u00fcrc\u00fcstan<\/em> adl\u0131 kitab\u0131n yay\u0131mland\u0131\u011f\u0131 (1945\u2019i saymazsak) 1968 y\u0131l\u0131d\u0131r. Bu kitapta Kamil Olgun ve Hayri Hayrio\u011flu\u2019nun baz\u0131 \u00e7al\u0131\u015fmalar\u0131 da yer al\u0131yor.<\/p>\n G\u00fcrc\u00fcstan<\/em> adl\u0131 kitap baz\u0131 kaynaklara dayanarak \u201cG\u00fcrc\u00fc ad\u0131n\u0131n men\u015fei\u201d alt ba\u015fl\u0131\u011f\u0131yla \u015fu bilgiyi veriyor: \u201cPrimitif \u00e7a\u011fda, G\u00fcney-Bat\u0131 Kafkasya, Horos, Hur\u00fcz, K\u00fcr\u00fcz, Kurz\u00fcn adl\u0131 bir kavim taraf\u0131ndan iskan edilmi\u015fti. Bu isim h\u00e2l\u00e2 kom\u015fular\u0131 taraf\u0131ndan Gruz, Gurc, Gurci, G\u00fcrc\u00fc olarak muhafaza edilmektedir.<\/em><\/p>\n Ayn\u0131 kavim ad\u0131 (etnonim) bize \u0130ranl\u0131lar taraf\u0131ndan da intikal etmi\u015ftir. Bu \u00fclke, horoz milleti anlam\u0131na, Horos, Huruz denilmi\u015fti, bu isim sonradan G\u00fcrci, G\u00fcrc\u00fc \u015fekline girmi\u015ftir.<\/em><\/p>\n Alt\u0131n Post Yurdu Kolhit (Bat\u0131 G\u00fcrcistan) ismi de, prehistorik \u00e7a\u011fda buralarda, Kuruz, Hruz milletinin varl\u0131\u011f\u0131na tan\u0131kl\u0131k etmektedir.<\/em><\/p>\n Bir a\u00e7\u0131klamaya g\u00f6re Kolhit Halk\u0131 Kork\u2019tan, Kork, Korc, Gurci, G\u00fcrc\u00fc, ad\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r. G\u00fcrc\u00fc ulusunun ya\u015fad\u0131\u011f\u0131 \u00fclkeye de G\u00fcrc\u00fcstan denir.\u2019<\/em>\u201d(s.64)<\/p>\n \u201cKartveli ad\u0131n\u0131n men\u015fei\u201d alt ba\u015fl\u0131\u011f\u0131yla yine baz\u0131 kaynaklara dayanarak \u015fu bilgilere yer veriliyor: \u201c… Efsaneye g\u00f6re, Kafkasya milletlerinin, Yafes\u2019in o\u011flu Targamos (Torgoma)\u2019tan geldi\u011fi hakk\u0131ndaki efsaneyi nakleden Saint Martin (…)\u2019e g\u00f6re, g\u00fcrc\u00fclerin efsanevi cetleri ve Torgoma\u2019n\u0131n ikinci o\u011flu Kartlos, \u015farkta Tiflis alt\u0131ndaki Bor\u00e7al\u0131 \u00e7ay\u0131 a\u011fz\u0131nadan garpta Suram da\u011flar\u0131na kadar olan b\u00f6lgede yerle\u015fmi\u015f ve Kartvel ismi buradan do\u011fmu\u015ftur. \u0130\u015fte Nuh Peygamber o\u011flu Yafes o\u011flu Torgoma\u2019n\u0131n ikinci o\u011flu Kartlos\u2019a izafeten Kartvel ad\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r..<\/em><\/p>\n … Bilimsel olarak, a) Kartvel ad\u0131n\u0131n, G\u00fcrc\u00fcler\u2019in ilk anayurtlar\u0131 olarak kabul edilen ve Kalde ile ilgili san\u0131lan Kardu\u2019dan geldi\u011fi iddia edilmektedir. Buna g\u00f6re, S\u00fcmerler\u2019le bir dil ailesine mensup olan \u0130berler, Kalde-Urartu camias\u0131na dahil iken, milattan \u00f6nce VI. as\u0131ra, Van havalisinden \u00e7\u0131kar\u0131ld\u0131ktan sonra kendilerinden \u00f6nceki kavimleri k\u0131smen \u015fimale (kuzeye) s\u00fcrerek ve k\u0131smen de onlar ile kar\u0131\u015farak Kafkasya\u2019ya yerle\u015fmi\u015flerdir.<\/em><\/p>\n 1- Karduklar\u2019\u0131 hat\u0131rlatan Kar, Kart (Kard) ve K\u00fc\u00e7\u00fck Asya\u2019n\u0131n Kar\u2019lar\u0131;<\/em><\/p>\n 2- Tvel=Tubal=Pontik k\u0131y\u0131sal Tiberenoi;<\/em><\/p>\n Bu hatt\u0131n u\u00e7lar\u0131 aras\u0131nda Karduklar\u0131n \u00fclkesi ile Tibarenlerin \u00fclkesi yer al\u0131r ki, Kartvellerin as\u0131l yurdunu burada kabul etmek gerekir. Kutsal kitaplarda Tibaren, Tubal, Tobal zikredilir.<\/em><\/p>\n Bu iki eleman birle\u015fince, Kar-Tubal, Kar-Tvel, Kartvel meydana gelir.<\/em><\/p>\n Ba\u015fka bir a\u00e7\u0131klamaya g\u00f6re, Tubal\u2019lar, Anadolu\u2019dan do\u011fuya g\u00f6\u00e7 etmi\u015f bug\u00fcnk\u00fc Kura Nehri vadisine yerle\u015fmi\u015flerdir. Yeni g\u00f6\u00e7menlere Kura-Tubal\u2019lar\u0131 ad\u0131 verildi. Buradan da Kura-Tubal (Tobal), Kur-Tvel, Kartvel do\u011fmu\u015ftur….\u201d<\/em>(s.64-65).<\/p>\n G\u00fcrc\u00fcstan <\/em>adl\u0131 kitap \u015fu a\u00e7\u0131klamalar\u0131 da yap\u0131yor: \u201cKartveli: G\u00fcrc\u00fc\u201d, \u201cKartuli: G\u00fcrc\u00fcce\u201d, \u201cSakartvelo:G\u00fcrc\u00fcce\u201d\u2026(s.65). G\u00fcrc\u00fc Dili (Kartuli)ba\u015fl\u0131\u011f\u0131yla verilen bilgiler aras\u0131nda bir s\u0131n\u0131fland\u0131rma daha g\u00f6r\u00fcr\u00fcz \u201cG\u00fcrc\u00fcce (Kartuli) grubu\u201d:, a-G\u00fcrc\u00fcce, b-Mingrelce (H\u0131ristiyan laz dili) c- \u00c7tan Dili (M\u00fcsl\u00fcman laz dili), d- Svan Dili…\u201d<\/em> (s.132). G\u00fcrc\u00fcce\u2019nin nas\u0131l G\u00fcrc\u00fcce (Kartuli) grubundan oldu\u011fu havada kal\u0131yor. G\u00fcrc\u00fcstan\u2019da Edebiyat Dili olan Kart Dili\u2019nin yan\u0131 s\u0131ra \u201cKah Dili\u201d, \u201c\u0130ngilo Dili\u201d, \u201cHevsur Dili\u201d, \u201cP\u015fav Dili\u201d, \u201cMohev Dili\u201d, \u201cMtiul Dili\u201d, \u201c\u0130meretili Dili\u201d, \u201cRa\u00e7al\u0131 Dili\u201d ve \u201cGurya Dili\u201d gibi G\u00fcrc\u00fcce\u2019nin diyalektleri olarak kabul edilen diller de konu\u015fulmaktad\u0131r. Ancak bunlar G\u00fcrc\u00fcce\u2019nin (Kartuli) grubuna dahil edilebilir. G\u00fcrc\u00fcce (Kartuli)\u2019den farkl\u0131 diller olan Megrelce, Lazca ve Svanca \u201cG\u00fcrc\u00fcce (Kartuli) grubu\u201dna dahil edilemez.<\/p>\n Kitap, Sovyet y\u00f6netiminin \u201cy\u00f6netilmi\u015f evrim\u201d ile G\u00fcrc\u00fcler ve G\u00fcrc\u00fcce\u2019ye c\u00f6mert\u00e7e her alanda sa\u011flad\u0131\u011f\u0131 imk\u00e2nlar\u0131 g\u00f6rm\u00fcyor, Sovyetler Birli\u011fi\u2019nden ayr\u0131lmay\u0131 ima eden anekdotu aktar\u0131yor. Yani \u2018bug\u00fcn\u2019\u00fc \u00f6zl\u00fcyor?!<\/p>\n G\u00fcrc\u00fcstan<\/em> adl\u0131 kitab\u0131n yay\u0131mland\u0131\u011f\u0131 y\u0131llarda ben k\u00fc\u00e7\u00fck bir \u00e7ocuktum. \u201cKonu\u201dya hen\u00fcz muttali olmam\u0131\u015ft\u0131m. Ancak 1990\u2019l\u0131 y\u0131llarla birlikte konuya ilgi duymaya ba\u015flay\u0131nca, \u00e7ocukluk g\u00fcnlerimde yay\u0131mlanm\u0131\u015f \u00e7al\u0131\u015fmalarla ilgili ara\u015ft\u0131rmalar\u0131m s\u0131ras\u0131nda G\u00fcrc\u00fcstan<\/em> kitab\u0131 ile ilgili olarak o d\u00f6nemde yaz\u0131lan \u201c\u00e7e\u015fitli ele\u015ftiriler\u201de de rastlad\u0131m. Onlara de\u011finmek istemiyorum. Yaln\u0131zca Birle\u015fik Kafkasya<\/em> adl\u0131 dergide \u201cYeni Ne\u015friyat K\u00f6\u015fesi\u201dnde Osman \u00c7elik taraf\u0131ndan yaz\u0131lan \u201cG\u00fcrc\u00fcstan\u201d ba\u015fl\u0131kl\u0131 makaleden baz\u0131 al\u0131nt\u0131lar yapmakla yetinece\u011fim. \u00c7elik\u2019in yazd\u0131klar\u0131 bug\u00fcn de baz\u0131 nasyonalistlere uyar\u0131c\u0131 olma \u00f6zelli\u011fini ta\u015f\u0131yor: \u201c…Kitab\u0131n tarihi b\u00f6l\u00fcm\u00fc, yeterli bilgi vermekten uzakt\u0131r. Kesiksiz bir tarih \u015feridi i\u015flenememi\u015ftir. \u201cG\u00fcrc\u00fc\u201d isminin ve G\u00fcrc\u00fc halk\u0131n\u0131n kayna\u011f\u0131 izah edilirken, \u0130spanyadaki Bask\u2019larla G\u00fcrc\u00fc\u2019lerin akrabal\u0131\u011f\u0131ndan bahsedilmekte, her nedense Kuzey Kafkasya halklar\u0131ndan \u00f6zellikle Abhazlardan s\u00f6z a\u00e7\u0131lmamaktad\u0131r. Ayr\u0131ca \u015fu husus \u00e7ok gariptir. Kafkasya\u2019da G\u00fcrc\u00fc\u2019ler kadar eski bir k\u00fclt\u00fcre sahip di\u011fer Kafkas halklar\u0131ndan bahsedilmemektedir\u2026<\/em><\/p>\n Yazar, ba\u011f\u0131ms\u0131z G\u00fcrc\u00fcstan ile Rusya\u2019ya ba\u011fl\u0131 G\u00fcrcistan\u2019\u0131 zaman zaman birbirine kar\u0131\u015ft\u0131rm\u0131\u015ft\u0131r. 1877-1878 Osmanl\u0131- Rus sava\u015f\u0131nda, Ruslar\u2019\u0131n Artvin ve Kars dolaylar\u0131n\u0131 i\u015fgal etmelerini yanl\u0131\u015f tefsir etmi\u015ftir. <\/em>\u201cXIX. y\u00fczy\u0131lda Lazistan hari\u00e7 di\u011fer b\u00f6lgeler tekrar G\u00fcrcistan\u2019a ge\u00e7mi\u015ftir.\u201d denilmektedir. Halbuki, XIX. y\u00fczy\u0131lda, Osmanl\u0131lar\u2019\u0131n kar\u015f\u0131s\u0131nda G\u00fcrc\u00fc\u2019ler de\u011fil, Ruslar vard\u0131r. Bu hata, yazar\u0131n istifade etti\u011fi kaynaklardan gelmektedir. \u00c7\u00fcnk\u00fc, istifade edilen eserlerin b\u00fcy\u00fck k\u0131sm\u0131n\u0131n yazarlar\u0131, laik, Kafkasya k\u00fclt\u00fcr birli\u011fine dahil G\u00fcrc\u00fcstan\u2019\u0131 de\u011fil, h\u0131ristiyan G\u00fcrc\u00fcstan\u2019\u0131 i\u015flemi\u015flerdir. Maalesef eserin her b\u00f6l\u00fcm\u00fcnde bu husus a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir…<\/em><\/p>\n (…)<\/em><\/p>\n Y\u00fcksek Mimar Ahmet \u00d6zkan\u2019\u0131n eseri, <\/em>\u201cBen G\u00fcrc\u00fcy\u00fcm\u201d diyor. Buna, <\/em>\u201cHay\u0131r\u201d diyen yok. Fakat, ya b\u00fct\u00fcn Kafkasya! Tan\u0131t\u0131lmak istenen tarih ve milli k\u00fclt\u00fcr\u00fcn ortaklar\u0131, ya onlar! Muhaceretteki bir Kafkasyal\u0131 daha yap\u0131c\u0131, daha ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcnmeliydi…\u201d <\/em><\/p>\n \u00c7ok \u201cDuygusal\u201d Bir Adam Ve Mektuplar\u0131<\/em><\/strong><\/p>\n \u201cYeni \u00dclke gazetesinde 11-17 Ekim tarihinde Bedia Leba imzas\u0131yla yay\u0131mlanan Lazlar ile ilgili yaz\u0131ya Osman Nuri Mercan\u2019dan bir ele\u015ftiri gelir ve ayn\u0131 gazetede \u201cS\u00f6z Okurun K\u00f6\u015fesi\u201dnde yay\u0131mlan\u0131r. Mercan, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019nin yay\u0131n kurulu \u00fcyesi ve sonra da sahibidir. \u201cGiri\u015f\u201dten sonra Mercan \u015funlar\u0131 yaz\u0131yor: \u201cSay\u0131n Leba\u2019n\u0131n yaz\u0131s\u0131na biraz daha a\u00e7\u0131kl\u0131k getirecek a\u015fa\u011f\u0131daki a\u00e7\u0131klamalar\u0131 yapmakta fayda g\u00f6r\u00fcyorum. <\/em><\/p>\n Lazca, G\u00fcrc\u00fc dilleri grubundand\u0131r. G\u00fcrc\u00fc Dili \u00fc\u00e7 ana b\u00f6l\u00fcme ayr\u0131l\u0131r: Kart Dili: T\u00fcrkiye\u2019de ya\u015fayan G\u00fcrc\u00fclerle G\u00fcrcistan\u2019\u0131n g\u00fcneybat\u0131s\u0131, orta ve do\u011fu b\u00f6l\u00fcmlerinde konu\u015fulur. T\u00fcrkiye\u2019de iki milyon civar\u0131 G\u00fcrc\u00fc, G\u00fcrcistan\u2019da da 2,5 milyon civar\u0131nda G\u00fcrc\u00fc bu dili konu\u015fmaktad\u0131r. Svan Dili: G\u00fcrcistan\u2019\u0131n Svaneti b\u00f6lgesinde 100 bin civar\u0131 G\u00fcrc\u00fc bu dili konu\u015fur.<\/em><\/p>\n Laz-Megrel Dili: T\u00fcrkiye\u2019de 100 bin civar\u0131nda ve G\u00fcrcistan\u2019da bir milyon civar\u0131nda G\u00fcrc\u00fc bu dili konu\u015fur. Laz-Megrel ve Svanlar ayr\u0131ca ana dili olarak G\u00fcrc\u00fcce de konu\u015fur…\u201d<\/em><\/p>\n Mercan\u2019\u0131n, Atlas Dergisi\u2019<\/em>nin Aral\u0131k 1997\/ 57. say\u0131s\u0131nda \u201cilgi alan\u0131m\u0131zlada ilgili\u201d \u201cAcarlar Diye Bir Halk Yoktur\u201d ba\u015fl\u0131kl\u0131 bir ba\u015fka mektubu yay\u0131mlan\u0131r. \u015eu sat\u0131rlar\u0131 \u201cilgin\u00e7\u201d: \u201cLazlar ve Megreller etnik bir halk de\u011fil Acara\u2019da. Bunlar da \u00f6z ve \u00f6z G\u00fcrc\u00fc\u2019d\u00fcr\u2026 Bilgi i\u00e7in \u00f6zellikle belirtmek istiyorum. G\u00fcrc\u00fc halk\u0131 \u00fc\u00e7 temel boydan olu\u015fur: Kartlar, Svanlar, Lazlar\/Megreller. Bu ger\u00e7ek, G\u00fcrc\u00fc ulusunu anlatan en basit kitaplarda dahi g\u00f6r\u00fclebilir\u2026\u201d<\/em> (s. 172). G\u00fcrc\u00fcce, Megrelce, Lazca ve Svanca\u2019y\u0131 G\u00fcrc\u00fcstan\u2019da, G\u00fcrc\u00fcce ve Lazca\u2019y\u0131 T\u00fcrkiye\u2019de konu\u015fanlar\u0131n say\u0131lar\u0131yla ilgili verdi\u011fi rakamlar\u0131 hangi verilere dayand\u0131rd\u0131\u011f\u0131n\u0131 belirtmeyen Mercan\u2019\u0131n G\u00fcrc\u00fcstan ile ticaret ili\u015fkisi bu \u00fclkenin resm\u00ee ideoloji ve resmi tarih tezlerine kar\u015f\u0131 \u00e7\u0131kmay\u0131 \u201cduygusal\u201d bir insan olarak g\u00f6ze almas\u0131n\u0131 engelliyor anla\u015f\u0131lan. Bu tezleri g\u00f6n\u00fcll\u00fc olarak savunmas\u0131 ve canh\u0131ra\u015f bir \u015fekilde yaymaya \u00e7al\u0131\u015fmas\u0131, konunun ne kadar \u201cduygusal boyutlu\u201d oldu\u011funa dair insan\u0131 fikir sahibi yapmaya yetiyor.<\/p>\n Kendisinin bu konularda okumas\u0131, ama \u00e7ok okumas\u0131 gerekiyor. \u00d6ncelikle \u201cicat etti\u011fi terimler\u201di bir makalede bile tutarl\u0131 olarak kullanmad\u0131\u011f\u0131n\u0131 g\u00f6rmeli. Kendisinin \u201cKart Dili\u201d (Kartuli Ena) dedi\u011fi dil, G\u00fcrc\u00fcstan\u2019daki \u201cKartli Halk\u0131\u201dn\u0131n dilidir. Ancak iddia etti\u011fi gibi T\u00fcrkiye\u2019deki G\u00fcrc\u00fcler\u2019in kulland\u0131\u011f\u0131 dil \u201cKart Dili\u201d de\u011fildir. \u201cKart Dili\u201d G\u00fcrc\u00fcce\u2019dir. \u201cKart Dili\u201d edebi dil oldu\u011fu i\u00e7in \u201cKah Dili\u201d, \u201c\u0130ngilo Dili\u201d, \u201cHevsur Dili\u201d, \u201cP\u015fav Dili\u201d, \u201cMtiul Dili\u201d, \u201c\u0130meretili Dili\u201d, \u201cRa\u00e7al\u0131 Dili\u201d ve \u201cGurya Dili\u201d de \u201cKart Dili\u201dnin yani \u201cG\u00fcrc\u00fcce\u201dnin diyalektleri olarak kabul edilmektedir. Mesel\u00e2, bu dillerden biri \u201cayn\u0131 \u015fekilde\u201d \u201cedebi dil olma\u201d ve\/ veya \u201cbu dil\u201d konu\u015fanlar\u0131 \u201csiyasi irade sahibi olma\u201d \u015fans\u0131n\u0131 yakalayabilseydi, \u201cG\u00fcrc\u00fcce\u201d olarak an\u0131lacak, \u201cKart Dili\u201d (Kartuli Ena) onunla yer de\u011fi\u015ftirecekti. Mercan, \u201cbu diller\u201de de\u011finmiyor. \u201c\u0130ncil Dili\u201d kendisine bir ipucu olabilir!<\/p>\n Megrel-Lazca (yani Zanca) ve Svanca G\u00fcrc\u00fcce\u2019nin yani Kart Dili\u2019nin diyalektleri de\u011fil, ayr\u0131 dilleridir.<\/p>\n Dilleri edebi dil olan Kartli Halk\u0131, esas al\u0131n\u0131rsa, \u201cKartlar\u201d G\u00fcrc\u00fc\u201d Kahlar, \u0130ngilolar, Hevsurlar, P\u015favlar, Mohevler, Mtiullar, \u0130meretilililer, Ra\u00e7al\u0131lar ve Guryal\u0131lar da do\u011fal olarak G\u00fcrc\u00fc boylar\u0131 olarak an\u0131lmal\u0131d\u0131r. Mesel\u00e2 bu halklardan biri \u201cayn\u0131 \u015fekilde\u201d \u201cedebi dile sahip olma\u201d ve\/ veya \u201csiyasi irade sahibi olma\u201d \u015fans\u0131n\u0131 yakalayabilseydi, o halk G\u00fcrc\u00fc olarak an\u0131lacak, Kartlar onunla yer de\u011fi\u015ftirecekti. Mercan \u201cbu halklar\u201da de\u011finmiyor.<\/p>\n G\u00fcrc\u00fc boylar\u0131 gibi bir kavramdan s\u00f6z edilecekse, Megrel-Lazlar, Svanlar, G\u00fcrc\u00fc boylar\u0131 de\u011fil G\u00fcrc\u00fcler\u2019e akraba olan halklard\u0131r. Hem Sovyet y\u00f6netiminin G\u00fcrc\u00fcce ve G\u00fcrc\u00fcler\u2019e kar\u015f\u0131 ne kadar c\u00f6mert davrand\u0131\u011f\u0131n\u0131 \u015f\u00f6yle bir hat\u0131rlas\u0131n!<\/p>\n Bir Ba\u015fka \u201cVersiyon\u201d<\/em><\/strong><\/p>\n Ana Britannica ansiklopedisinde de \u00e7al\u0131\u015fm\u0131\u015f ve \u201cKafkasya\/ G\u00fcrc\u00fcstan\u201d vb. gibi konular hakk\u0131nda \u201cbug\u00fcn kaynak g\u00f6sterilen maddeler\u201d bile yazm\u0131\u015f olan Fahrettin \u00c7ilo\u011flu, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019nin 1. say\u0131s\u0131nda yay\u0131mlanan \u201c\u00c7veneburi\u201d ba\u015fl\u0131kl\u0131 makalesinde, T\u00fcrkiye\u2019de kendisinin ait oldu\u011fu ve dilini konu\u015ftu\u011fu insanlar\u0131n, kendilerini ve dillerini tan\u0131mlamak i\u00e7in neden \u201c\u00c7veneburi\u201d terimini kulland\u0131klar\u0131na ili\u015fkin olarak \u015funlar\u0131 yaz\u0131yor: \u201c… \u201c<\/em>\u00c7veneburi\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u201cKartuli\u201d (G\u00fcrc\u00fcce) ve \u201cKartveli\u201d (G\u00fcrc\u00fc) anlamlar\u0131nda nas\u0131l ya da neden kullan\u0131lmaya ba\u015fland\u0131\u011f\u0131n\u0131 kesin bilmiyorum. Bu konuda yaz\u0131lm\u0131\u015f bir yaz\u0131n\u0131n olup olmad\u0131\u011f\u0131n\u0131 da…\u201d <\/em>(s. 3). \u00c7ilo\u011flu, Osmanl\u0131-Rus Sava\u015f\u0131 nedeniyle Rus topraklar\u0131ndan Osmanl\u0131 topraklar\u0131na g\u00f6\u00e7 eden G\u00fcrc\u00fcce konu\u015fan M\u00fcsl\u00fcmanlar\u2019\u0131n neden kendilerine \u201cKartveli\u201d de\u011fil de \u201c\u00c7veneburi\u201d dediklerine ak\u0131l s\u0131r erdiremiyor. G\u00f6\u00e7\u00fcn oldu\u011fu y\u0131llarda hen\u00fcz \u201cKartveli\u201d diye bir kavram\u0131n ortaya at\u0131lmam\u0131\u015f oldu\u011funu akl\u0131na getiremiyor. \u201cKartveli\u201d kavram\u0131n\u0131n Sovyetler Birli\u011fi\u2019nin kurulu\u015fundan sonra \u201c\u00f6nce dar daha sonra da geni\u015f anlam\u0131yla\u201d kullan\u0131lmaya ba\u015fland\u0131\u011f\u0131n\u0131 da bilmiyor. Aktard\u0131\u011f\u0131m\u0131z sat\u0131rlar\u0131 b\u00fcy\u00fck bir titizlikle kaleme ald\u0131\u011f\u0131 g\u00f6r\u00fclen ayn\u0131 \u00c7ilo\u011flu, i\u015f d\u00f6n\u00fcp dola\u015f\u0131p Megrel-Lazlar ve Svanlar\u2019a gelince kesin yarg\u0131l\u0131 ifadeler kullanmaktan teredd\u00fct etmiyor ve G\u00fcrc\u00fcler\u2019in Tarihi <\/em>adl\u0131 kitab\u0131nda kesin h\u00fck\u00fcmlerde bulunuyor: \u201c… G\u00fcrc\u00fcler tarihsel olarak, Kartlar, Megrel-\u00c7anlar (Lazlar) ve Svanlar olmak \u00fczere \u00fc\u00e7 boydan olu\u015fur. G\u00fcn\u00fcm\u00fczde bir ulus olarak G\u00fcrc\u00fcler dendi\u011finde, genel olarak (G\u00fcrc\u00fcstan\u2019daki) Kartveli halk (G\u00fcrc\u00fc, Megrel, Laz, Svan) anla\u015f\u0131l\u0131r…\u201d<\/em> (s.12)<\/p>\n Kendisinin de \u201cyay\u0131n kurulu \u00fcyesi\u201d oldu\u011fu \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019nin 1. say\u0131s\u0131nda yay\u0131mlanan \u201cKafkasya Halklar\u0131 tablosu\u201d ile s\u00f6yledikleri uyu\u015fuyor mu?<\/p>\n \u00c7ilo\u011flu, bir a\u00e7\u0131klama yapma ihtiyac\u0131 hissediyor. \u201c… G\u00fcrc\u00fcce\u2019deki <\/em>Kartveli ile <\/em>Kartleli s\u00f6zc\u00fcklerinin T\u00fcrk\u00e7ede tek s\u00f6zc\u00fckle (<\/em>G\u00fcrc\u00fc) kar\u015f\u0131land\u0131\u011f\u0131n\u0131, bunun da zaman zaman anlam kar\u0131\u015f\u0131kl\u0131\u011f\u0131na yol a\u00e7t\u0131\u011f\u0131n\u0131 belirtelim\u201d<\/em> diye yaz\u0131yor. Biz de Kartleli\u2019nin Kartli<\/em>\u2019den olan Kartlili<\/em> anlam\u0131na geldi\u011fini belirtelim.<\/p>\n \u00c7ilo\u011flu, Birikim Dergisi<\/em>\u2019ndeki makalesinde \u201cKartveli\u201dnin T\u00fcrkiye\u2019de kimlere denebilece\u011fini \u015f\u00f6yle a\u00e7\u0131kl\u0131yor: \u201c… T\u00fcrk\u00e7e\u2019de G\u00fcrc\u00fc olarak kar\u015f\u0131lad\u0131\u011f\u0131m\u0131z \u201cKartveli\u201d terimi T\u00fcrkiye\u2019de yaln\u0131zca, tarihsel olarak Kartlar\u2019dan gelen ve \u201cKartuli Ena\u201dy\u0131 Guria a\u011fz\u0131yla konu\u015fan toplulu\u011fu (G\u00fcrc\u00fcler) ifade etmektedir…\u201d <\/em>Bu a\u00e7\u0131klamas\u0131n\u0131 da \u015fu \u201cmakul bilgi\u201dye dayand\u0131r\u0131yor: \u201c… T\u00fcrkiye ve G\u00fcrc\u00fcstan\u2019da iki ayr\u0131 tarihsel ya\u015fand\u0131\u011f\u0131, \u201cKartveli\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn anlam\u0131nda da tam bir \u00f6rt\u00fc\u015fme olmad\u0131\u011f\u0131 s\u00f6ylenebilir.\u201d<\/em> Ancak T\u00fcrkiye\u2019deki G\u00fcrc\u00fcler\u2019in Kartlar\u2019dan yani Kartli\u2019den olanlardan geldi\u011fini ve bir genellemeyle bunlar\u0131n Kartuli Ena\u2019n\u0131n Guria a\u011fz\u0131n\u0131 konu\u015ftuklar\u0131n\u0131 nereden biliyor? T\u00fcrkiye ve G\u00fcrc\u00fcstan\u2019daki iki ayr\u0131 ve farkl\u0131 s\u00fcre\u00e7ten bahsediyor. Bu s\u00fcre\u00e7leri neden sorgulam\u0131yor? Mesela \u201cdo\u011fal evrim\u201d ve\/ veya \u201cy\u00f6nlendirilmi\u015f evrim\u201din G\u00fcrc\u00fcstan\u2019da nas\u0131l ya\u015fand\u0131\u011f\u0131n\u0131 biliyor mu? \u201cUlus tan\u0131m\u0131\u201dndaki \u201cdil birli\u011fi\u201d, \u201cb\u00f6lge birli\u011fi\u201d, \u201cekonomik hayat birli\u011fi\u201d ve \u201ck\u00fclt\u00fcrel birlik\u201d \u015fartlar\u0131 nedir?<\/p>\n Kitab\u0131nda \u201cparantez i\u00e7i\u201d a\u00e7\u0131klamalar\u0131 \u00f6nemseyen ayn\u0131 \u00c7ilo\u011flu, Birikim Dergisi\u2019<\/em>ne yazd\u0131\u011f\u0131 makalesinde \u015funlar\u0131 s\u00f6yleyebiliyor: \u201c…(…) \u201cKartveli\u201d terimi, Kart, Svan, Laz-Megrel boylar\u0131n\u0131n ortak ad\u0131 kabul edilmektedir…\u201d<\/em> (s.125)<\/p>\n \u201cG\u00fcrc\u00fcce\u201d konu\u015fan \u00c7veneburilerin kendilerini \u201cKartveli\u201d kabul etmemelerine ak\u0131l s\u0131r erdiremeyen, bu durumu da kendine g\u00f6re a\u00e7\u0131klamaya \u00e7al\u0131\u015fan \u00c7ilo\u011flu, i\u015f Lazlar\u2019a gelince, \u201cT\u00fcrkiye\u2019de kendilerini Kartveli saymayan Laz ayd\u0131nlar\u0131\u201d<\/em> gibi bir tan\u0131mlamay\u0131 kullanmas\u0131 bir \u201cs\u0131k\u0131nt\u0131s\u0131\u201dn\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131yor.<\/p>\n Kitab\u0131ndaki \u201cG\u00fcrc\u00fcler kimdir\u201d b\u00f6l\u00fcm\u00fcne kesin bir tan\u0131m ile ba\u015fl\u0131yor: \u201cKendilerine Kartveli diyen G\u00fcrc\u00fcler\u2019in \u201cSakartvelo\u201d (G\u00fcrc\u00fc \u00dclkesi, G\u00fcrc\u00fcstan) dedikleri topraklarda eskiden beri ya\u015fad\u0131klar\u0131 san\u0131l\u0131r…\u201d <\/em>(s12.) B\u00f6yle kesin ifade ve vurgular\u0131 ta\u015f\u0131yan bir c\u00fcmleyi \u201csan\u0131l\u0131r\u201d ile bitiriyor. \u00c7\u00fcnk\u00fc \u201cKartveli\u201d kavram\u0131n\u0131n ge\u00e7mi\u015fi konusunda bilgisi bulunmuyor. \u201cKartveli\u201d kavram\u0131 Sovyetler Birli\u011fi\u2019nde ortaya at\u0131lm\u0131\u015f bir kavram, aynen \u201cSakartvelo\u201d gibi. Kendisi pek hazetmiyor ama, M\u00fcsl\u00fcman atalar\u0131 \u201cH\u0131ristiyan\u201d Rusya\u2019n\u0131n ordular\u0131n\u0131n zulm\u00fcnden \u201cM\u00fcsl\u00fcman\u201d Osmanl\u0131 topraklar\u0131na g\u00f6\u00e7 ettikleri tarihlerde ne \u201cKartveli\u201d ne de \u201cSakartvelo\u201d kavramlar\u0131 vard\u0131. Ge\u00e7mi\u015fi, bug\u00fcnk\u00fc kavramlarla de\u011ferlendirmeye \u00e7al\u0131\u015f\u0131lmas\u0131, insan\u0131 t\u00fcredi\u011fi atas\u0131n\u0131 reddetme noktas\u0131na kadar getirebilir.<\/p>\n Birikim Dergisi<\/em>\u2019ndeki makalesinde hi\u00e7bir kayna\u011fa dayanmaks\u0131z\u0131n \u015fu \u00f6nemli tespitte bulunuyor: \u201c… Eski \u00e7a\u011flardan ba\u015flayarak de\u011fi\u015fik co\u011frafi\u00a0 ve tarihsel b\u00f6lgeleri i\u00e7eren G\u00fcrc\u00fcstan, 10. y\u00fczy\u0131lda \u201cKartveliler\u2019in \u00dclkesi\u201d anlam\u0131nda \u201cSakartvelo\u201d olarak adland\u0131r\u0131ld\u0131. Bug\u00fcnk\u00fc T\u00fcrkiye G\u00fcrc\u00fcleri\u2019nin atalar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 b\u00f6lge, bu tarihsel ve Ortodoks Sakartvelo\u2019nun bir par\u00e7as\u0131yd\u0131…\u201d<\/em> \u201cKonu\u201dya sek\u00fcler yakla\u015fmas\u0131 gerekirken \u201cH\u0131ristiyan teolojisi kavramlar\u0131\u201dna g\u00f6z k\u0131rp\u0131yor. Bug\u00fcnk\u00fc \u201cSakartvelo\u201d ya da \u201cG\u00fcrc\u00fcstan\u201d kavramlar\u0131n\u0131 28 May\u0131s 1918\u2019den daha eski\u00a0 tarihlere \u00e7ekmeye \u00e7al\u0131\u015fmaktad\u0131r. Ancak \u00c7ilo\u011flu\u2019nun kendisi de bu durumu kitab\u0131nda \u201cG\u00fcrc\u00fc k\u0131rall\u0131klar\u0131\u201dn\u0131n ve k\u0131rallar\u0131n\u0131n adlar\u0131n\u0131 vererek tespit ve kabul etmi\u015f oluyor. Sonradan yak\u0131\u015ft\u0131rmal\u0131 ifadelere itibar edilse bile, kendi verdi\u011fi bilgiler aras\u0131nda da \u201cSakartvelo K\u0131rall\u0131\u011f\u0131 veya Prensli\u011fi\u201d gibi \u201csiyasi yap\u0131lar\u201d yok. \u201cTao-Klar\u00e7eti Prensleri\u201d, \u201cBirle\u015fik G\u00fcrcistan K\u0131rall\u0131\u011f\u0131\u201d, \u201cKartli K\u0131rallar\u0131\u201d, \u201cKaheti\u00a0 K\u0131ralar\u0131\u201d, \u201cKartli ve Kaheti K\u0131rallar\u0131\u201d gibi k\u0131rall\u0131klar\u0131n adlar\u0131n\u0131 verebiliyor (s.71-74). Bunlar da \u201cmodern zamanlar\u201d\u0131n \u201culus esas\u0131na dayanan\u201d siyasi yap\u0131lar\u0131 de\u011fil. Sovyetler Birli\u011fi\u2019nin kurulu\u015fundan \u00f6nce veya \u00e7ok daha \u00f6nce yaz\u0131ld\u0131klar\u0131 y\u0131llarda bug\u00fcnk\u00fc anlamda veya de\u011fil, \u201cKartveli\u201d ve \u201cSakartvelo\u201d kavramlar\u0131n\u0131 kullanan eserleri de ortaya serme \u015fans\u0131 bulunmamaktad\u0131r. \u201cKartveli\u201d ve \u201cSakartvelo\u201d kavramlar\u0131n\u0131n resm\u00ee olarak kullan\u0131lmaya ba\u015fland\u0131\u011f\u0131 d\u00f6nemden itibaren yeniden bas\u0131lan eski eserlerde \u201cKartveli\u201d ve \u201cSakartvelo\u201d kavramlar\u0131n\u0131n kullan\u0131lm\u0131\u015f olmas\u0131 kendisini yan\u0131ltmas\u0131n!<\/p>\n Ruslar\u2019\u0131n Kafkasya\u2019da etkili olmaya ba\u015flamalar\u0131ndan \u00f6nce, 17. y\u00fczy\u0131lda, bug\u00fcn G\u00fcrc\u00fcstan olarak bilinen co\u011frafyada \u00fc\u00e7 k\u0131rall\u0131k bulunuyordu. Ba\u015fkenti Tiflis olan Kartli K\u0131rall\u0131\u011f\u0131; kuzey-do\u011fuda Kaheti K\u0131rall\u0131\u011f\u0131 ve bat\u0131da Kutaisi civar\u0131n\u0131 elinde bulunduran \u0130mereti K\u0131rall\u0131\u011f\u0131. Bu k\u0131rall\u0131klar\u0131n ilk ikisi\u00a0 \u0130ranl\u0131lar\u2019\u0131n, sonuncusu da Osmanl\u0131lar\u2019\u0131n denetimindeydi. Do\u011fu Karadeniz k\u0131y\u0131lar\u0131, ad\u0131 ge\u00e7en bu \u00fc\u00e7 k\u0131rall\u0131\u011f\u0131n egemenlik alan\u0131 d\u0131\u015f\u0131ndayd\u0131. Kuzeyde So\u00e7i-Sohumi aras\u0131 Abhazya\u2019ya; Sohumi-Poti aras\u0131 Megrelya\u2019ya; g\u00fcneyde Poti-Batumi aras\u0131 Gurya\u2019ya aitti. Bu \u00fc\u00e7 prenslik Osmanl\u0131\u2019ya hara\u00e7la ba\u011fl\u0131yd\u0131. G\u00fcney-bat\u0131da ise Samtshe ve Saatabego prenslikleri vard\u0131. Bu prensler, zamanla \u0130sl\u00e2miyet\u2019i benimsedi ve Osmanl\u0131\u2019ya do\u011frudan ba\u011fl\u0131 birer valilik haline geldi.<\/p>\n G\u00fcrc\u00fcler, Rusya ile yapt\u0131klar\u0131 1783 Georgievsk Anla\u015fmas\u0131 ile G\u00fcrc\u00fc askeri yolunun a\u00e7\u0131lmas\u0131na ortam haz\u0131rlam\u0131\u015f oldu.<\/p>\n 1783\u2019te K\u0131r\u0131m\u2019\u0131 ilhak etmelerinden sonra, Ruslar ertesi y\u0131l Petrovsk\u2019u ve kentin Da\u011f\u0131stan\u2019daki art b\u00f6lgesini i\u015fgal etti ve Kaheti\u2019yi de kendine ba\u011flam\u0131\u015f olan Kartli (G\u00fcrc\u00fcstan) K\u0131rall\u0131\u011f\u0131\u2019n\u0131 koruma alt\u0131na ald\u0131. Ruslar, Viladikafkas kenitni kurdu ve G\u00fcrc\u00fcstan ile do\u011frudan ili\u015fki kurmalar\u0131na imkan veren Daryali Bo\u011faz\u0131\u2019n\u0131 a\u00e7t\u0131. Son Kartli (G\u00fcrc\u00fcstan) K\u0131ral\u0131 \u00f6l\u00fcrken yapt\u0131\u011f\u0131 vasiyetle k\u0131rall\u0131\u011f\u0131n\u0131 Rusya\u2019ya b\u0131rakt\u0131. 1803\u2019te Megrelya, 1804\u2019te \u0130mereti ve Gurya, 1856\u2019da Svaneti Rusya\u2019n\u0131n egemenli\u011fine ge\u00e7ti.<\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, 19. y\u00fczy\u0131la gelindi\u011finde bile, de\u011fil G\u00fcrc\u00fc boyu (!!!) Megreller\u2019den, Lazlar\u2019dan, Svanlar\u2019dan ve Acarlar\u2019dan, bug\u00fcnk\u00fc G\u00fcrc\u00fcstan co\u011frafyas\u0131ndan bahbetmek m\u00fcmk\u00fcn de\u011fildi.<\/p>\n \u00c7ilo\u011flu, kitab\u0131nda \u015f\u00f6yle yaz\u0131yor: \u201c.. G\u00fcrc\u00fcler G\u00fcrcistan n\u00fcfusunun yaln\u0131zca y\u00fczde 70,1\u2019ini olu\u015fturmaktad\u0131r. Buna g\u00f6re G\u00fcrc\u00fcstan\u2019daki G\u00fcrc\u00fc n\u00fcfusu 3.843.000\u2019dir. \u00dclkede ya\u015fayan Laz, Megrel ve Svanlar da bu say\u0131n\u0131n i\u00e7indedir…\u201d<\/em> (s.28). E\u011fer \u201cG\u00fcrc\u00fc n\u00fcfusu\u201d s\u00f6z konusu ise Megrel, Laz ve Svanlar\u2019\u0131n neden \u201cG\u00fcrc\u00fc n\u00fcfusu\u201d olduklar\u0131n\u0131 kendi kendisine sormak akl\u0131na gelmiyor!<\/p>\n Yay\u0131n y\u00f6netmeni oldu\u011fu \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019ye \u201cD\u00fcnyada ne kadar G\u00fcrc\u00fc var\u201d ba\u015fl\u0131kl\u0131 bir makale yazan Fahrettin \u00c7ilo\u011flu, \u201c\u00f6nemli\u201d bir dipnot a\u00e7\u0131klamas\u0131 yap\u0131yor: \u201cG\u00fcrc\u00fcstan\u2019daki G\u00fcrc\u00fc n\u00fcfusu t\u00fcm Kartveli (Kart, Svan, Laz-Megrel) n\u00fcfusunu kapsar. T\u00fcrkiye\u2019deki G\u00fcrc\u00fc n\u00fcfusu verilirken Lazlar dahil edilmemi\u015ftir.\u201d<\/em> Kendisine bu davran\u0131\u015f\u0131 i\u00e7in te\u015fekk\u00fcr etmek borcumuz olsun!<\/p>\n \u00c7ilo\u011flu; kitab\u0131nda,\u00a0 \u201cKartveli Dili\u201d diye de bir kavram icat ediyor ve \u201cSvanca\u2019n\u0131n Kartveli dilinin ilk bi\u00e7iminden G\u00fcrc\u00fc, Laz ve Megrel dillerinden daha \u00f6nce ayr\u0131lm\u0131\u015f oldu\u011funu\u201d<\/em> yaz\u0131yor. (s.18). Bu \u201cyeni icat\u201d \u201cKartveli Dili\u201d kavram\u0131n\u0131 kabul etsek bile, bu \u201cG\u00fcrc\u00fcce\u201d anlam\u0131na gelir. G\u00fcrc\u00fcce, G\u00fcrc\u00fcce\u2019den nas\u0131l ayr\u0131lm\u0131\u015f? Sonra Megrel-Lazca (Zanca) ve Svanca niye \u201cKartveli Dili\u201dnden yani \u201cG\u00fcrc\u00fcce\u201dden ayr\u0131lm\u0131\u015f olsun? Madem bu ayr\u0131l\u0131\u015flar ve ayr\u0131l\u0131klar kendisini \u00e7ok ilgilendiriyor. Neden \u201cKart Dili\u201d, \u201cKah Dili\u201d, \u201c\u0130ngilo Dili\u201d, \u201cHevsur Dili\u201d, \u201cP\u015fav Dili\u201d, \u201cMohev Dili\u201d, \u201cMtiul Dili\u201d, \u201c\u0130meretili Dili\u201d, \u201cRa\u00e7al\u0131 Dili\u201d ve \u201cGurya Dili\u201dnin\u00a0 icat etti\u011fi bu \u201cKartveli Dili\u201dnden ne zaman ayr\u0131ld\u0131klar\u0131ndan hi\u00e7 bahsedilmiyor?<\/p>\n \u00c7ilo\u011flu\u2019nun da Megrelce, Lazca ve Svanca ile de \u201cs\u0131k\u0131nt\u0131\u201ds\u0131 var. \u201c…Baz\u0131 dilbilimciler Laz-Megrel ve Svan dillerini, G\u00fcrc\u00fcce\u2019den ayr\u0131 bir dil de\u011fil, G\u00fcrc\u00fcce\u2019nin leh\u00e7eleri olarak kabul ederler. Ancak bir G\u00fcrc\u00fc\u2019n\u00fcn, bu diller aras\u0131ndaki temel yap\u0131 benzerliklerine kar\u015f\u0131n, Laz-Megrel ve Svan dillerini anlamas\u0131 m\u00fcmk\u00fcn de\u011fildir…\u201d<\/em> \u201cLaz-Megrel ve Svan Dilleri\u201d ifadesini kendisi kullan\u0131yor ve ard\u0131ndan da bunlar\u0131n baz\u0131 dilbilimciler taraf\u0131ndan \u201cG\u00fcrc\u00fcce\u201dnin, yani \u201cKartuli Ena\u201dn\u0131n leh\u00e7eleri olarak kabul edildi\u011fine de \u00f6zel vurgu yap\u0131yor. Kim bu baz\u0131 dilbilimciler?<\/p>\n B\u00fct\u00fcn bu \u201cs\u0131k\u0131nt\u0131lar\u201ddan kurtulmas\u0131 i\u00e7in resm\u00ee ideoloji ve tarih tezleri aktar\u0131c\u0131l\u0131\u011f\u0131ndan vazge\u00e7mesi gerekiyor. B\u00f6ylelikle derin bir \u201ci\u00e7 huzur\u201da ula\u015facak ve \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019nin 1996\/ 19-21. say\u0131s\u0131na yazd\u0131\u011f\u0131 \u201c\u00c7veneburi\u201dden ba\u015fl\u0131kl\u0131 ve edit\u00f6r imzal\u0131 makalesinin \u00fc\u00e7\u00fcnc\u00fc paragraf\u0131nda s\u00f6z\u00fcn\u00fc etti\u011fi ve kendisini inciten geli\u015fmeleri de i\u015flevsiz k\u0131lma \u015fans\u0131na sahip olabilecektir.<\/p>\n \u201c\u00c7onguri de \u00e7alar\u0131m saksafon da…\u201d<\/em><\/strong><\/p>\n Bir zamanlar hayat\u0131n\u0131n \u00f6nemli bir k\u0131sm\u0131n\u0131 \u201c\u00e7i\u00e7ek fal\u0131\u201d bakar misali \u201cG\u00fcrc\u00fcstan m\u0131 G\u00fcrcistan m\u0131\u201d diye kendi kendine sorular sorarak ge\u00e7iren ve sonunda da \u201ckopya \u00e7ekerek\u201d de olsa bu konuda birbirinden \u201cnadide \u00f6rnekler\u201dle bezedi\u011fi k\u0131sa ama \u00f6z bir makale yazmay\u0131 ba\u015faran \u0130berya \u00d6zkan da \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019nin \u00f6nemli isimlerinden.<\/p>\n A\u011fustos 1995\u2019te yap\u0131lan s\u00f6yle\u015fi \u00f6nce Folklora Do\u011fru Dergisi<\/em>\u2019nde sonra da \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>\u2019nin \u00e7e\u015fitli say\u0131lar\u0131nda b\u00f6l\u00fcm b\u00f6l\u00fcm yay\u0131mlan\u0131r. Folklora Do\u011fru Dergisi<\/em>\u2019nin sorular\u0131n\u0131 \u0130berya \u00d6zkan cevapl\u0131yor. \u0130berya \u00d6zkan da, \u201cdi\u011ferleri\u201d gibi davran\u0131yor ve \u201cbildik ifadeleri\u201d tekrarl\u0131yor: \u201c… G\u00fcrc\u00fc\u2019n\u00fcn kar\u015f\u0131l\u0131\u011f\u0131 \u201cKartveli\u201d oldu\u011fu i\u00e7in G\u00fcrc\u00fcce\u2019de Kartveli (Kartuli) halk m\u00fczi\u011fi de diyebiliriz. Ama \u00f6rne\u011fin Megreller\u2019in, Megrelce yaratt\u0131\u011f\u0131 m\u00fczikler de G\u00fcrc\u00fc (Kartveli) halk m\u00fczi\u011fi i\u00e7inde de\u011ferlendiriliyor do\u011fal olarak. T\u00fcrkiye\u2019de son y\u0131llarda kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131na neden olan bir tart\u0131\u015fmaya da \u0131\u015f\u0131k tutmak i\u00e7in s\u00f6yl\u00fcyorum: \u201cMegrel M\u00fczi\u011fi de G\u00fcrc\u00fc m\u00fczi\u011fidir\u201d dendi\u011fi zaman Megreller\u2019in milliyet olarak asimile edilmesi ve G\u00fcrc\u00fcle\u015ftirilmek istenmesi gibi bir durum yok. G\u00fcrc\u00fc deyince Megrel, Svan ve \u201cKartveli\u201dden olu\u015fan bir toplumdan s\u00f6z edilmektedir. Svanca, Megrelce, Kartvelce diye ayr\u0131 diller var ama…\u201d<\/em><\/p>\n Y\u0131llard\u0131r \u201cayn\u0131 kulvar\u201dda ko\u015fan \u00d6zkan, Lazlar\u0131 ve Lazcay\u0131 \u201cunutuyor\u201d!\u00a0 \u201cKartveli (Kartuli) halk m\u00fczi\u011fi\u201d diyor. \u201cG\u00fcrc\u00fc\u201d, \u201cKartveli\u201d demekse ve bu da \u201cKartuli\u201d anlam\u0131na geliyorsa \u201cKah Dili\u201d, \u201c\u0130ngilo Dili\u201d, \u201cHevsur Dili\u201d, \u201cP\u015fav Dili\u201d, \u201cMohev Dili\u201d, \u201cMtiul Dili\u201d, \u201c\u0130meretili Dili\u201d, \u201cRa\u00e7al\u0131 Dili\u201d, \u201cGurya Dili\u201d nedir? \u00d6zkan, bununla da yetinmiyor ve \u201cKartvelce\u201d diye bir terim icat ediyor.<\/p>\n Yine Folklora Do\u011fru Dergisi<\/em>\u2019nin 62. say\u0131s\u0131nda yay\u0131mlanan r\u00f6portajdan aktaraca\u011f\u0131m\u0131z \u201cifadeleri\u201d tan\u0131mlamak i\u00e7in \u201cuygun bir s\u0131fat\u201d bulam\u0131yorum. \u201cM\u00fczisyen\u201d \u0130berya \u00d6zkan bu kez Acara\u2019ya ili\u015fkin bol \u201cyani\u201dli yorumlarda bulunuyor: \u201c… G\u00fcrc\u00fcstan\u2019\u0131n Acara b\u00f6lgesi Osmanl\u0131 h\u00e2kimiyetindeydi, dolay\u0131s\u0131yla T\u00fcrk\u2019t\u00fcr, \u0130slam\u2019d\u0131r vb. deniyor. Yani ayr\u0131m politik d\u00fczeyde var. Zaten Acara Muhtar Cumhuriyeti\u2019nin varolu\u015fu bile politik bir ge\u00e7mi\u015fe dayan\u0131yor. Yani Osmanl\u0131 d\u00f6neminde, Osmanl\u0131-Rus Sava\u015f\u0131 s\u0131ras\u0131ndaki bir anla\u015fmayla Acara, G\u00fcrc\u00fcstan\u2019a dahil edildi\u011fi zaman, Acara MuhtarCumhuriyeti\u2019nin ayr\u0131 bir cumhuriyet olma \u015fart\u0131 ileri s\u00fcr\u00fcld\u00fc. O bile bir ur olarak bug\u00fcne kadar kalm\u0131\u015f bir sorun…<\/em>\u201d Benim bildi\u011fim kadar\u0131yla \u00d6zkan, Osmanl\u0131-Rus Sava\u015f\u0131 s\u0131ras\u0131nda Acara B\u00f6lgesi\u2019ni daha ortada olmayan bir \u00fclkeye yani G\u00fcrc\u00fcstan\u2019a dahil etme ba\u015far\u0131s\u0131n\u0131 g\u00f6steriyor (!) ve bu durumu olumluyor. Bug\u00fcn ise \u00d6zerk Acara Cumhuriyeti\u2019ni de \u201cbir ur\u201d olarak niteliyor.<\/p>\n Ger\u00e7i Z\u00fclf\u00fc Livaneli, 27 Mart 1997 tarihli Milliyet gazetesinde \u0130berya \u00d6zkan\u2019\u0131 \u201cG\u00fcrc\u00fcstan\u2019\u0131n fahr\u00ee\u00a0 k\u00fclt\u00fcr el\u00e7isi gibi\u201d \u00e7al\u0131\u015fan bir ki\u015fi olarak niteliyorsa da, en az\u0131ndan yukar\u0131da s\u00f6yledikleri ve \u201cMegrel kaval\u0131\u201d (P\u2019ilili) da dahil her t\u00fcrl\u00fc m\u00fcziksel aleti ba\u015far\u0131yla \u00e7alabilme yetene\u011fine do\u011fu\u015ftan sahip oldu\u011fu i\u00e7in G\u00fcrc\u00fcstan Senfoni Orkestras\u0131 \u015eefli\u011fini Cansug Kahidze\u2019den daha fazla hak etti\u011fine \u015f\u00fcphe yok.<\/p>\n Sonu\u00e7: Her \u015eeye Ra\u011fmen H\u00e2l\u00e2 Dostuz Ve Dost Ac\u0131 S\u00f6yler<\/em><\/strong><\/p>\n 1960\u2019lar\u0131n sonlar\u0131ndan ba\u015flamak \u00fczere g\u00fcn\u00fcm\u00fcze kadar olan zaman dilimi i\u00e7inde baz\u0131 ki\u015filer taraf\u0131ndan ya kendi adlar\u0131yla ya da takma adlarla yay\u0131mlanan telif veya \u00e7eviri kitap ve makaleler, s\u00f6yle\u015fi, dizi yaz\u0131, a\u00e7\u0131klama ve okuyucu mektuplar\u0131 ve \u00c7veneburi Kafkasoloji Dergisi<\/em>, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em> gibi periyodikler incelendi\u011finde kar\u015f\u0131m\u0131za olduk\u00e7a uyumlu bir \u00e7izgi \u00e7\u0131k\u0131yor. Bunlar\u0131n yay\u0131nlar\u0131ndaki ortak yakla\u015f\u0131mlar\u0131 d\u00f6nemlerine g\u00f6re \u015f\u00f6yle s\u0131ralamak m\u00fcmk\u00fcnd\u00fcr:<\/p>\n – T\u00fcrkiye\u2019de ya\u015fayan yerli veya 93 Harbi g\u00f6\u00e7meni G\u00fcrc\u00fcce konu\u015fan M\u00fcsl\u00fcmanlar\u0131n dillerinin ya\u015fat\u0131lmas\u0131 konusunda tek bir sat\u0131r ciddi ve tutarl\u0131 tav\u0131r g\u00f6sterilmemektedir.<\/p>\n – G\u00fcrc\u00fcstan\u2019\u0131n resm\u00ee ideolojisi ve tarih tezlerine dayanan g\u00f6r\u00fc\u015fler gizli ya da a\u00e7\u0131k bir \u015fekilde sahiplenilmekte ve yay\u0131lmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r.<\/p>\n – G\u00fcrc\u00fcstan\u2019\u0131n resm\u00ee ideolojisi ve tarih tezlerinin bir di\u011fer dayana\u011f\u0131 olan Ortodoks H\u0131ristiyan teolojisi de temel al\u0131nmakta, insanlar\u0131n M\u00fcsl\u00fcman olmadan \u00f6nce dinlerinin ille H\u0131ristiyanl\u0131k oldu\u011fu gibi bir anlay\u0131\u015f dayat\u0131lmaktad\u0131r. Toptan din de\u011fi\u015ftirmeler oldu\u011fu gibi bir saplant\u0131 i\u00e7inde de olunmaktad\u0131r.<\/p>\n – \u00c7arl\u0131k Rusyas\u0131 ve Sovyetler Birli\u011fi\u2019nin G\u00fcrc\u00fcstan ve G\u00fcrc\u00fcce\u2019nin korunup geli\u015fmesine olan katk\u0131lar\u0131 g\u00f6z ard\u0131 edilmekte, d\u00f6nemlere g\u00f6re koyu bir Rus, Bol\u015fevik ve Sovyet d\u00fc\u015fmanl\u0131\u011f\u0131 sergilenmektedir.<\/p>\n – G\u00fcrc\u00fcstan ve Sakartvelo, G\u00fcrc\u00fc ve Kartveli gibi kavramlar\u0131 g\u00f6z \u00f6n\u00fcnde bulundurulmamaktad\u0131r. \u00d6rne\u011fin, G\u00fcrc\u00fcstan \u00f6nce Kartli, sonra Kartli-Kaheti iken, daha sonra bug\u00fcnk\u00fc co\u011frafi yap\u0131y\u0131 nas\u0131l kapsar hale geldi\u011fine ili\u015fkin bir bilginin yan\u0131ndan bile ge\u00e7ilmemektedir.<\/p>\n – Bilimsel metot kayg\u0131s\u0131 ve terminolojik tutarl\u0131l\u0131k \u00f6nemsenmemekte, bazen bir makale i\u00e7inde bile tutars\u0131z terminoloji kullan\u0131m\u0131 g\u00f6zlenmektedir.<\/p>\n – T\u00fcrkiye\u2019deki G\u00fcrc\u00fc Kimli\u011fi\u2019ni g\u00f6remeyen ve kendilerini G\u00fcrc\u00fc veya \u00c7veneburi olarak tan\u0131mlayamayan kalemler, i\u015f Megrel-Laz ve Svanlar\u2019a gelince, bu halklar\u0131 hemen \u201cG\u00fcrc\u00fc\u201d\/\u201dKartveli\u201d boyu ilan edebilmektedir. Acarlar ve Acara (Acaristan) konular\u0131nda da \u015fovenist yakla\u015f\u0131mlar sergilenmektedir.<\/p>\n – Yine s\u00f6z Megrel-Lazca (yani Zanca) ve Svanca\u2019dan a\u00e7\u0131l\u0131nca, bu diller \u201cG\u00fcrc\u00fcce\u201dnin veya \u201cKartvelce\u201dnin \u00f6nemsiz leh\u00e7eleri, diyalektleri ve\/ veya \u015fiveleri ilan edilmektedir.<\/p>\n – 1939\u2019a kadar Megrel-Lazlar ve Svanlar\u2019\u0131n n\u00fcfus say\u0131mlar\u0131nda kendi kimlikleriyle kay\u0131tlara ge\u00e7erken, neden bu tarihten sonra \u201cG\u00fcrc\u00fc\u201d\/ \u201cKartveli\u201d olarak kay\u0131tlara ge\u00e7irildiklerine hi\u00e7 de\u011finilmiyor.<\/p>\n – Megrel-Lazlar ve Svanlar\u2019\u0131n k\u00fclt\u00fcrel haklar\u0131 konusuna da hi\u00e7 de\u011finilmemekte, Sovyetler birli\u011fi\u2019nin ilk y\u0131llar\u0131ndaki olumlu uygulamalar hakk\u0131nda bir yorum yap\u0131lmamaktad\u0131r.<\/p>\n – G\u00fcrc\u00fcstan Halk\u0131\u2019n\u0131n, Sovyetler Birli\u011fi d\u00f6nemindeki e\u011fitim, sa\u011fl\u0131k, mesken, i\u015f g\u00fcvenli\u011fi vb. konular\u0131ndaki kazan\u0131mlar\u0131 ve refah d\u00fczeylerine ili\u015fkin tek sat\u0131r bulunmamaktad\u0131r.<\/p>\n – Sovyetler Birli\u011fi\u2019nin \u00e7\u00f6z\u00fcl\u00fc\u015f\u00fcnden sonra G\u00fcrc\u00fcstan\u2019da ortaya \u00e7\u0131kan fakirli\u011fe hi\u00e7 dikkat \u00e7ekilmemekte, Laleli\u2019de \u00e7anak-\u00e7\u00f6mlek satmaya gelen fakir insanlar konu edilmemektedir.<\/p>\n – \u015eevardnadze\u2019nin ABD\u2019ye g\u00f6z k\u0131rpmas\u0131, \u00fcs vermesi ve Irak\u2019a asker g\u00f6ndermesi gibi konulara temas edilmemektedir.<\/p>\n – Tarihsel olaylar anlat\u0131l\u0131rken, \u201cMam\u00e7ako\u011flu filmleri\u201dvari yakla\u015f\u0131mlar sergilenmekte, \u00fcretim, m\u00fclkiyet ve payla\u015f\u0131m ili\u015fkilerinin ulusla\u015fmadaki etkileri ve do\u011fal evrim s\u00fcre\u00e7leri g\u00f6rmezlikten gelinmektedir. Sovyetler Birli\u011fi d\u00f6nemindeki y\u00f6neltilmi\u015f evrim de g\u00f6rmezlikten gelinen bir di\u011fer \u00f6nemli konu.<\/p>\n – Emperyalizm \u00e7a\u011f\u0131n\u0131n ortaya \u00e7\u0131kard\u0131\u011f\u0131 kavramlarla hareket edilmekte, post-modern, pragmatik vb. yakla\u015f\u0131mlar sergilenmektedir. Ge\u00e7mi\u015f, g\u00fcn\u00fcm\u00fcz\u00fcn \u00fcr\u00fcn\u00fc kavramlarla a\u00e7\u0131klanmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. G\u00fcrc\u00fcstan\u2019\u0131n, d\u00fcnya ve i\u00e7inde bulundu\u011fu b\u00f6lgede meydana gelmi\u015f olaylar ve dengeler sonucu ortaya \u00e7\u0131kan bir devlet oldu\u011fu unutulmaktad\u0131r.<\/p>\n – Ayn\u0131 kayna\u011f\u0131n i\u015fe gelen yeri kullan\u0131lmakta, i\u015fe gelmeyen taraf\u0131 hi\u00e7 g\u00f6r\u00fclmemekte, bir g\u00fcn bu durumun a\u00e7\u0131\u011fa \u00e7\u0131kaca\u011f\u0131 ak\u0131l edilememektedir.<\/p>\n – Kendi yazd\u0131klar\u0131 ve savunduklar\u0131 fikirler ele\u015ftirildi\u011finde, cesaret g\u00f6sterip kendi yay\u0131nlar\u0131nda cevap verememekte, bunun yerine ba\u015fkalar\u0131 konu\u015fturulmakta veya kulis faaliyetine girilmekte ve \u201ca\u011fabeyler\u201dden medet umulmaktad\u0131r.<\/p>\n – G\u00fcrc\u00fcstan\u2019da Megrel-Lazca ve Svanca\u2019n\u0131n kurumsal olarak ya\u015fat\u0131lmas\u0131na vb. konulara ili\u015fkin her d\u00fc\u015f\u00fcnce veya demokratik talebin arkas\u0131nda Rusya\u2019n\u0131n karanl\u0131k eli aranmaktad\u0131r.<\/p>\n – On y\u0131l\u0131 a\u015fk\u0131n bir s\u00fcreden beri yapt\u0131\u011f\u0131m\u0131z yaz\u0131l\u0131 dost\u00e7a ele\u015ftiri dikkate al\u0131nmamakta, ayn\u0131 tutum ve davran\u0131\u015flar allan\u0131p pullan\u0131p yeniden sergilenmektedir.<\/p>\n S\u00f6z\u00fcn K\u0131sas\u0131: \u00d6nce D\u00fcr\u00fcst Sonra Da Birlik Olal\u0131m!<\/em><\/strong><\/p>\n T\u00fcrkiye\u2019deki k\u00fclt\u00fcrel ve dilsel zenginliklerin ya\u015fat\u0131lmas\u0131 alan\u0131nda g\u00f6z\u00fckenlerin, her resm\u00ee ideoloji ve resm\u00ee tarih tezine kar\u015f\u0131 m\u00fccadele i\u00e7inde olmalar\u0131 beklenir. Tutarl\u0131 \u00e7izgisi olmayanlar\u0131n, \u00f6rne\u011fimizde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, \u015fovenizmin batakl\u0131\u011f\u0131na saplanmalar\u0131 ve yalpalamalar\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. Kendilerinden ancak M\u00fcsl\u00fcman G\u00fcrc\u00fc ve\/ veya \u201c\u00c7veneburiler\u201din dillerini ya\u015fatma noktas\u0131nda m\u00fccadele vermeleri beklenenlerin, bunu yapmak yerine resm\u00ee ideoloji ve resm\u00ee tarih tezlerinin T\u00fcrkiye\u2019deki acental\u0131\u011f\u0131na soyunmalar\u0131 bir\u00e7ok a\u00e7\u0131dan ciddi olarak sorgulanmas\u0131 gereken ilgin\u00e7 bir konudur. Bununla beraber G\u00fcrc\u00fc Ulusu veya Kartveli Ulusu\u2019ndan hareketle \u201cG\u00fcrc\u00fcstan\u201d veya \u201cSakartvelo\u201d siyasi \u00f6rg\u00fctlenmesinin resm\u00ee ideoloji ve resm\u00ee tarih tezlerinin T\u00fcrkiye\u2019de acental\u0131\u011f\u0131n\u0131 yapanlar, \u201culus\u201d kavram\u0131n\u0131n kapitalist sistemle ilgili bir kavram oldu\u011funu unutmamalar\u0131 gerekir. \u201cUlus\u201d kurgulamalar\u0131 yerine, g\u00fcn\u00fcm\u00fczde G\u00fcrc\u00fcstan olarak bilinen co\u011frafyada, G\u00fcrc\u00fcstan\u2019\u0131n kuruldu\u011fu 1918\u2019den \u00f6nceki \u00fcretim ili\u015fkileri ve G\u00fcrc\u00fc ulusal ticaret ve\/ veya sanayi burjuvazisi ve G\u00fcrc\u00fc kapitalizminin \u00fcretim ili\u015fkilerinin yol a\u00e7t\u0131\u011f\u0131 \u201cdo\u011fal bir evrim sonucu\u201d geli\u015fen bir ulus ve ulusal m\u00fccadelesi mi G\u00fcrc\u00fc Devleti\u2019ne yol a\u00e7m\u0131\u015ft\u0131r? Bu soruya, cevab\u0131 \u00c7ilo\u011flu fark\u0131nda olmadan kitab\u0131nda veriyor: \u201c1917 Devrimi\u2019nden sonra \u00fc\u00e7 Transkafkasya ulusu (G\u00fcrc\u00fcler, Ermeniler ve Azeriler) Ozakom olarak bilinen St. Petersburg\u2019taki bir komitenin y\u00f6netimi alt\u0131na girdi. Bol\u015fevikler\u2019in Ekim Devrimi\u2019yle iktidar\u0131 ele ge\u00e7irmelerinden sonra Men\u015fevikler Rusya\u2019dan ayr\u0131larak bir federasyon kurma yoluna gitti. Ozakom\u2019un yerine \u201cSeym\u201d\u00a0 denen bir meclis kurdular. Ama i\u00e7 \u00e7eki\u015fmeler ve Osmanl\u0131 kuvvetlerinin bat\u0131dan ilerleyi\u015fi federasyonun da\u011f\u0131lmas\u0131na yol a\u00e7t\u0131. Bunun \u00fczerine G\u00fcrc\u00fcstan 26 May\u0131s 1918\u2019de ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 ilan etti. G\u00fcrc\u00fcstan… Almanya\u2019n\u0131n korumas\u0131na girdi. 28 May\u0131s 1918\u2019de Almanya ile bir anla\u015fma imzalad\u0131… s\u0131n\u0131rlar\u0131 tan\u0131nd\u0131. Almanya ile kurdu\u011fu ili\u015fkiler sonucunda g\u00fc\u00e7lenen G\u00fcrc\u00fcstan 4 Haziran 1918\u2019de Osmanl\u0131 Devleti ile de bir bar\u0131\u015f anla\u015fmas\u0131 imzalad\u0131… Stalin ve Orconikidze\u2019nin y\u00f6netimindeki K\u0131z\u0131l Ordu G\u00fcrc\u00fcstan\u2019a girerek Men\u015fevik h\u00fck\u00fcmetini devirdi ve 25 \u015eubat 1921\u2019de Tiflis\u2019te Sovyet y\u00f6netimini kurdu.<\/em>\u201d (s. 64-65)<\/p>\n \u00c7arl\u0131k Rusyas\u0131\u2019n\u0131n y\u00f6netimindeki co\u011frafyada G\u00fcrc\u00fcstan adl\u0131 bir siyas\u00ee yap\u0131n\u0131n kurulu\u015fu, G\u00fcrc\u00fc ulusal ticaret ve\/ veya sanayi burjuvazisi ve G\u00fcrc\u00fc kapitalizminin \u00fcretim ili\u015fkilerinin yol a\u00e7t\u0131\u011f\u0131 \u201cdo\u011fal bir evrim\u201d sonucu geli\u015fen bir \u201culus\u201d ve \u201culusal m\u00fccadele\u201d sonucu de\u011fil, Sovyetler Birli\u011fi\u2019nin kurulu\u015funu \u00f6nlemek ve Kafkasya\u2019da ellerini g\u00fc\u00e7lendirmek isteyen emperyalistlerin \u00e7at\u0131\u015fmalar\u0131 sonucunda, yine o emperyalistlerin b\u00f6lgeye dayatt\u0131\u011f\u0131 dengeler \u00e7er\u00e7evesinde olu\u015fturulmu\u015ftur. \u201cDo\u011fal evrim\u201d sonucu geli\u015fen ne Ulusal G\u00fcrc\u00fc burjuvazisi ne \u201culus\u201d ne \u201culusal m\u00fccadele\u201d ne \u201culusal dil\u201d. Daha sonraki d\u00f6nemde \u201cDo\u011fal evrim\u201d ile de\u011fil ama, \u00f6nce devlet sonra \u201cy\u00f6neltilmi\u015f evrim\u201d ile\u201d ulus\u201d ve \u201culusal dili\u201d yaratma s\u00fcreci ancak ba\u015flayabilmi\u015ftir. \u00dclkedeki Megrel-Laz ve Svanlar\u2019\u0131n dillerinin ve kimliklerinin g\u00fcn\u00fcm\u00fczde bile yok say\u0131lmas\u0131n\u0131n ve \u201cG\u00fcrc\u00fc\u201d \/ \u201cKartveli\u201d kimli\u011finin dayat\u0131lmas\u0131n\u0131n nedeni de G\u00fcrc\u00fc ulusal ticaret ve\/ veya sanayi burjuvazisi ve G\u00fcrc\u00fc kapitalizminin \u00fcretim ili\u015fkilerinin yol a\u00e7t\u0131\u011f\u0131 \u201cdo\u011fal bir evrim\u201d sonucu geli\u015fen bir ulus ve \u201culus devlet\u201din h\u00e2l\u00e2 olu\u015fturulamam\u0131\u015f olmas\u0131ndand\u0131r.<\/p>\n T\u00fcrkiye\u2019deki aktar\u0131c\u0131lar, kavramlarla ne kadar \u201cak\u0131ll\u0131ca\u201d oynarlarsa oynas\u0131nlar, bu kavramlara ne anlam y\u00fcklemeye \u00e7al\u0131\u015f\u0131rlarsa \u00e7al\u0131\u015fs\u0131nlar, ger\u00e7e\u011fi de\u011fi\u015ftiremez ve kimseyi kand\u0131ramazlar. Fakir G\u00fcrc\u00fc veya G\u00fcrcistan halk\u0131 ad\u0131na de\u011fil, \u015fovenist resm\u00ee ideoloji ve resm\u00ee tarih tezleri ad\u0131na hareket ediyorlar. Bu resm\u00ee ideoloji ve resm\u00ee tarih tezlerinin ne T\u00fcrkiye\u2019de ya\u015fayan Lazlar\u2019a G\u00fcrc\u00fcler\u2019e, \u00c7veneburiler\u2019e ve Acarlar\u2019a ne de G\u00fcrc\u00fcstan\u2019da ya\u015fayan Megreller\u2019e, Lazlar\u2019a, Svanlar\u2019a, Acarlar\u2019a ve \u201cG\u00fcrc\u00fcler\u201de \/ \u201cKartveliler\u201de yani Kartlara, Kahlara, \u0130ngilolara, Hevsurlara, P\u015favlara, Mohevlere, Mtiullara, \u0130meretililere, Ra\u00e7al\u0131lara ve Guryal\u0131lara art\u0131k bir faydas\u0131 olamaz.<\/p>\n T\u00fcrkiye\u2019de genelde Kafkasya ve \u00f6zelde ise G\u00fcrc\u00fcstan ve halklar\u0131na ili\u015fkin resm\u00ee ideoloji ve resm\u00ee tarih aktar\u0131c\u0131l\u0131\u011f\u0131ndan kaynaklanan etnik adland\u0131rmalara ili\u015fkin kavram karga\u015falar\u0131n\u0131 g\u00f6rmesek bile, yine de tan\u0131mlamada baz\u0131 sorunlar\u0131n bulundu\u011fu a\u015fik\u00e2r. Etnik adland\u0131rmalar\u0131n resm\u00ee ideoloji ve resm\u00ee tarih tezlerinin etkisinden uzak, do\u011fru oldu\u011fu \u015fekilde ve d\u00f6nemlere g\u00f6re, yeniden tan\u0131mlanmas\u0131 en az\u0131ndan okuyucunun bilgilenmesi yolunda \u00f6nemli bir ad\u0131m olabilir. B\u00f6ylesi bir \u00e7aba, ayn\u0131 zamanda resm\u00ee ideoloji ve resm\u00ee tarih tezlerine ve bunlar\u0131n T\u00fcrkiye\u2019deki aktar\u0131c\u0131lar\u0131na \u00f6nemli bir darbe vuracakt\u0131r. G\u00fcrc\u00fcstan\u2019daki G\u00fcrc\u00fc, Megrel, Laz ve Svan halklar\u0131 ile T\u00fcrkiye\u2019deki Laz, Acar, \u00c7veneburi ve G\u00fcrc\u00fc halklar\u0131 ve di\u011fer halklar aras\u0131ndaki yak\u0131nla\u015fmay\u0131 sa\u011flayacak ve dostluk ve dayan\u0131\u015fma duygular\u0131n\u0131 kuvvetlendirecektir.<\/p>\n T\u00fcrkiye\u2019deki mevzuyu \u201cekmek paras\u0131n\u0131n yolu yapanlar\u201d\u0131n d\u0131\u015f\u0131nda, bilmeden \u015fovenizm bata\u011f\u0131na saplanarak y\u0131llard\u0131r resm\u00ee ideolojisi ve resm\u00ee tarih tezlerinin aktar\u0131c\u0131l\u0131\u011f\u0131n\u0131 yapanlar i\u00e7in \u015fimdi d\u00fc\u015f\u00fcnme zaman\u0131d\u0131r. Ancak \u00f6zele\u015ftiri kap\u0131s\u0131 hepsine h\u00e2l\u00e2 ard\u0131na kadar a\u00e7\u0131k!\u201d(05. VI. 2002)<\/p>\n \u00a0<\/em><\/strong><\/p>\n Faydalan\u0131lan Kaynaklar Ve\/ Veya \u00d6nerilen Okumalar <\/em><\/strong><\/p>\n *Akar, R\u0131dvan (1998): \u201cBir B\u00fcrokrat\u0131n Kehaneti Ya Da \u2018Bir Resm\u00ee Metin\u2019de Planl\u0131 T\u00fcrkle\u015ftirme D\u00f6nemi\u201d, Birikim<\/em>, say\u0131 110.<\/p>\n *Aksamaz, Ali \u0130hsan (1997): \u201cG\u00fcrc\u00fc\/ Kartveli\/ Georgian Terimleri Ve Lazlarla \u0130li\u015fkisi\u201d, Kafkasya\u2019dan Karadeniz\u2019e Lazlar\u0131n Tarihsel Yolculu\u011fu<\/em>, \u00c7iviyaz\u0131lar\u0131 Yay\u0131nlar\u0131, \u0130stanbul.<\/p>\n * Aksamaz, Ali \u0130hsan (2000): Dil- Tarih-K\u00fclt\u00fcr- Gelenekleriyle Lazlar<\/em>, sorun Yay\u0131nlar\u0131, \u0130stanbul.<\/p>\n *Allen, W.E.D.\u2013Muratoff, Paul (1996): Kafkas Harek\u00e2t\u0131, 1828-1921 T\u00fcrk-Kafkas S\u0131n\u0131r\u0131ndaki Harplerin Tarihi<\/em>, Genel Kurmay Bas\u0131mevi, Ankara.<\/p>\n *Am\u0131cba, Gerg (1993): Orta\u00e7a\u011f\u2019da Abhazlar, Lazlar<\/em>, Nart Yay\u0131nc\u0131l\u0131k, \u0130stanbul.<\/p>\n *Cana\u015fia, S.- Berdzeni\u015fvili, N. (1987): \u201cT\u00fcrkiye\u2019den Hakl\u0131 \u0130stemlerimiz\u201d, Tarih ve Toplum<\/em>, say\u0131 46, \u0130stanbul.<\/p>\n *Berdezeni\u015fvili, Niko- Cana\u015fia, Simon (1997): G\u00fcrc\u00fcstan Tarihi<\/em>, Sorun Yay\u0131nlar\u0131, \u0130stanbul.<\/p>\n *\u201cBir Film: Albaya Mektup Yok\u201d, Ogni K\u00fclt\u00fcr Dergisi<\/em>, say\u0131 4, May\u0131s-Haziran 1994.<\/p>\n *Canc\u011fava, G. V. (2001): \u201cXIX. yy. Sonunda G\u00fcrc\u00fcstan N\u00fcfusu\u201d, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>, say\u0131 40.<\/p>\n *\u00c7elebi, Fevzi (2001): \u201cMesele Ne?\u201d, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>, say\u0131 42.<\/p>\n *\u00c7elik, Osman (1967-68): \u201cG\u00fcrc\u00fcstan\u201d, Birle\u015fik Kafkasya<\/em>, say\u0131 13-14-15, A\u011fustos-Ocak, Fatih.<\/p>\n *\u00c7ilo\u011flu, Fahrettin (1993): G\u00fcrc\u00fcleri Tarihi<\/em>, Ant Yay\u0131nlar\u0131, \u0130stanbul.<\/p>\n *\u00c7ilo\u011flu, Fahrettin (1994): \u201cG\u00fcrc\u00fcceye Giri\u015f\u201d, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>, say\u0131 7, \u0130stanbul, Ocak.<\/p>\n *\u00c7ilo\u011flu, Fahrettin (1995): \u201cBir Etnik Grup Olarak G\u00fcrc\u00fcler\u201d, Birikim<\/em>, say\u0131 71-72, Mart- Nisan.<\/p>\n *\u00c7ilo\u011flu, Fahrettin (1995): \u201cD\u00fcnyada Ne Kadar G\u00fcrc\u00fc Var\u201d, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>,say\u0131 13, Ocak-\u015eubat.<\/p>\n *\u00c7ilo\u011flu, Fahrettin (1997): \u201cSovyetler Birli\u011fi\u2019nin Da\u011f\u0131l\u0131\u015f\u0131n\u0131n Be\u015finci Y\u0131l\u0131nda G\u00fcrc\u00fcstan ve T\u00fcrkiye\u2019nin D\u0131\u015f Politikas\u0131\u201d, Mamuli K\u00fclt\u00fcrel Dergi<\/em>, say\u0131 1.<\/p>\n *\u00c7ilo\u011flu, Fahrettin (1998): \u201cHer Yol Mubah M\u0131?\u201d, Kafkasya Konusunda Yan\u0131lg\u0131lar Ve Yanl\u0131\u015flar\u201d, Kafkasya Yaz\u0131lar\u0131, say\u0131 3, \u00c7iviyaz\u0131lar\u0131<\/em>, \u0130stanbul.<\/p>\n *\u00c7ilo\u011flu, Fahrettin (1998): \u201cG\u00fcrcistan Tedirgin mi?\u201d (entelekt\u00fcel bak\u0131\u015f), Milliyet Gazetesi<\/em>, 17 Mart.<\/p>\n *Dolay, Nur (2001): Kafkasya \u00c7emberi<\/em>, \u00c7iviyaz\u0131lar\u0131\/ Mjora, \u0130stanbul.<\/p>\n *Folklora Do\u011fru Dergisi ( 1996): \u201c\u0130berya \u00d6zkan \u0130le G\u00fcrc\u00fc M\u00fczi\u011fi \u00dczerine S\u00f6yle\u015fi\u201d, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>, say\u0131 22-24, Temmuz-Aral\u0131k.<\/p>\n *Dzhodzhua, Nugzar (1994): \u201cBen Bir Megrelim\u201d, Ogni K\u00fclt\u00fcr Dergisi<\/em>, say\u0131 6, \u0130stanbul.<\/p>\n *Fuller, Liz (2000): \u201cMingrelian Demands For Autonomy Engender Unexpected Counter- Move From Tbilisi\u201d, Causasus Report<\/em>, volume 4, Number 26, 16 July.<\/p>\n htttp:\/\/www.rferl.org\/caucasus-report\/2001\/01\/26-160701.html.<\/p>\n *Georgia<\/em> (987): Novosti Press Agency Publishing House, Moscow.<\/p>\n *Habi\u00e7o\u011flu, Bedri (1993): Kafkasya\u2019dan Anadolu\u2019ya G\u00f6\u00e7ler<\/em>, Nart Yay\u0131nc\u0131l\u0131k, \u0130stanbul.<\/p>\n *Hayrio\u011flu, Hayri (1993): \u201cDemagoji Uzmanlar\u0131\u201d, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>, say\u0131 1(8), Bursa.<\/p>\n * Hayrio\u011flu, Hayri (1998): Trabzon\u2019dan Abhazya\u2019ya Do\u011fu Karadeniz Halklar\u0131n\u0131n Tarih ve K\u00fclt\u00fcrleri,<\/em> Sorun Yay\u0131nlar\u0131, \u0130stanbul.<\/p>\n *Hewitt, George (1995): \u201c\u00c7e\u00e7enler ve Kom\u015fular\u0131\u201d, Birikim<\/em>, say\u0131 78, Ekim.<\/p>\n *Hewitt, B.\u00a0 George (1996): \u201cKafkasya ve Megrel-Lazlar\u0131n K\u00fclt\u00fcrel Haklar\u0131\u201d, Birikim<\/em>, say\u0131 85, \u0130stanbul.<\/p>\n\n
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