{"id":43086,"date":"2025-01-02T11:47:03","date_gmt":"2025-01-02T17:47:03","guid":{"rendered":"https:\/\/www.circassiancenter.com\/tr\/?p=43086"},"modified":"2025-01-14T11:51:53","modified_gmt":"2025-01-14T17:51:53","slug":"konjonkture-feda-edilen-bir-kimlik","status":"publish","type":"post","link":"https:\/\/www.circassiancenter.com\/tr\/konjonkture-feda-edilen-bir-kimlik\/","title":{"rendered":"KONJONKT\u00dcRE FEDA ED\u0130LEN B\u0130R K\u0130ML\u0130K"},"content":{"rendered":"

\"\"<\/p>\n

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

Laz kimli\u011fi, T\u00fcrkiye\u2019de 1920\u2019li y\u0131llar\u0131n ikinci yar\u0131s\u0131ndan sonra, Sovyetler Birli\u011fi\u2019nde de, 1930\u2019lu y\u0131llar\u0131n ikinci yar\u0131s\u0131ndan sonra yok say\u0131ld\u0131. \u0130kinci D\u00fcnya Sava\u015f\u0131 \u00f6ncesi-sonras\u0131 y\u0131llar ve \u201cSo\u011fuk Sava\u015f Y\u0131llar\u0131\u201dn\u0131n resm\u00ee ideoloji ve resm\u00ee tarih tezleri hep Laz kimli\u011fini t\u00f6rp\u00fclemekle me\u015fguld\u00fc. Yerli ve yabanc\u0131 eserler, hep bu resm\u00ee ideoloji ve resm\u00ee tarih tezlerini yans\u0131tt\u0131: \u201cLaz diye bir halk yok; Lazca diye bir dil yok.\u201d<\/p>\n

1980\u2019li y\u0131llar\u0131n ikinci yar\u0131s\u0131ndan itibaren Sovyetler Birli\u011fi \u00e7\u00f6z\u00fclme s\u00fcrecine girdi. Sovyet y\u00f6netimi, bir zamanlar destekledi\u011fi, ancak k\u0131sa bir s\u00fcre sonra yok sayd\u0131\u011f\u0131 \u201cLaz Kimli\u011fi\u201dnin fark\u0131na 1980\u2019lerde tekrar varmaya ba\u015flad\u0131. Bat\u0131l\u0131 baz\u0131 \u00fclkelerinde de baz\u0131 ara\u015ft\u0131rmac\u0131lar, yine bu y\u0131llardan itibaren Lazlar\u0131n varl\u0131\u011f\u0131n\u0131 \u201cke\u015ffetti\u201d. Sovyetler Birli\u011fi, Bat\u0131l\u0131 \u00fclkeler ve T\u00fcrkiye taraf\u0131ndan konj\u00f6kt\u00fcrel duruma feda edilen Lazlar yeniden g\u00fcndeme gelmeye ba\u015flad\u0131. 1980\u2019lerdeki b\u00fct\u00fcn konjonkt\u00fcrel geli\u015fmeler adeta bir i\u015faret ve ba\u015flang\u0131\u00e7 oldu; akademik \u00f6zl\u00fc ara\u015ft\u0131rmalar ba\u015flad\u0131. Wolfgang Feurstein, 1980\u2019lerin ba\u015f\u0131nda Bat\u0131 Almanya\u2019da ya\u015fayan birka\u00e7 Laz gencinin de kat\u0131lmas\u0131yla \u201cKa\u00e7kar \u00c7al\u0131\u015fma Grubu\u201dnu olu\u015fturur; Arhavili Edediyat \u00d6\u011fretmeni Fahri Kahraman ile birlikte geli\u015ftirdikleri \u201cLaz Alfabesi\u201d de bu y\u0131llarda son \u015feklini al\u0131r.<\/p>\n

Akademik ama\u00e7l\u0131 \u201cFeurestein\/ Kahraman\u201d Alfabesi, genel kabul g\u00f6r\u00fcr ve bug\u00fcne kadar kullan\u0131l\u0131r. Asl\u0131nda Latin alfabesine dayanan bu alfabe, Sovyetler Birli\u011fi\u2019nde Laz kimli\u011finin tan\u0131nd\u0131\u011f\u0131 d\u00f6nemde Laz Okullar\u0131 M\u00fcd\u00fcr\u00fc \u0130skender Tzita\u015fi ad\u0131yla bilinen Laz Alfabesinden \u00e7ok az farkl\u0131l\u0131klar ta\u015f\u0131r. Konunun en ilgin\u00e7 yan\u0131; SB Lazlar\u0131n\u0131n 1930\u2019lu y\u0131llar\u0131n sonlar\u0131na kadar kulland\u0131klar\u0131 alfabe ve Lazca ders kitaplar\u0131 hakk\u0131nda, \u201cKa\u00e7kar \u00c7al\u0131\u015fma Grubu\u201dnun ba\u015fta yeterince bilgi ve belgesinin bulunmamas\u0131d\u0131r. Bu da; Lazlar\u0131 hedef alan resm\u00ee ideoloji ve tarih tezlerinin ne kadar etkili ve yasaklay\u0131c\u0131 oldu\u011funu g\u00f6steriyor. \u201cKa\u00e7kar \u00c7al\u0131\u015fma Grubu\u201d, 1984\u2019te yay\u0131nlad\u0131\u011f\u0131 \u201cParpali\u201d adl\u0131 teksir dergi ile bu Laz Alfabesini duyurur. 1991\u2019de Osman Tamtruli ad\u0131yla \u201cNana Nena\u201d adl\u0131 bir ders kitab\u0131; 1992\u2019de ise \u201cLazuri Ambarepe\u201d (\u201cLazca Haberler\u201d) adl\u0131 bir teksir dergi de bu \u00e7al\u0131\u015fma grubu taraf\u0131ndan yay\u0131nlan\u0131r. Ku\u015fkusuz; Bat\u0131 Almanya\u2019da Wolfganf Feurestein\u2019\u0131n inisiyatifi ile ba\u015flayan bu akademik \u00e7al\u0131\u015fmalar T\u00fcrkiye\u2019deki Lazlara da ula\u015f\u0131r; ilgi uyand\u0131r\u0131r. Akademik bu \u00e7al\u0131\u015fmalar, okumu\u015f-yazm\u0131\u015f kimi Lazlar aras\u0131nda korku ve endi\u015felere de yol a\u00e7ar. Bu korku ve endi\u015feler; Lazlara y\u00f6nelik resm\u00ee ideoloji ve resm\u00ee tarih tezlerinin ne kadar etkili oldu\u011funu g\u00f6stermesi bak\u0131m\u0131ndan da \u00f6nemlidir.<\/p>\n

1990\u2019l\u0131 y\u0131llarla birlikte Lazlar, kimlikleri a\u00e7\u0131s\u0131ndan resm\u00ee ideoloji ve tarih tezlerinin yo\u011fun etkisine ra\u011fmen, olumlu geli\u015fmeler ya\u015farlar. \u201cKa\u00e7kar \u00c7al\u0131\u015fma Grubu\u201dnun akademik yay\u0131nlar\u0131 T\u00fcrkiye\u2019de fazla yank\u0131 bulmaz. Ancak \u00f6nemlidir. 1937 y\u0131l\u0131ndan ba\u015flayarak 31 A\u011fustos 1988 tarihine kadar kapal\u0131 kalan ve Lazlar\u0131 T\u00fcrkiye ile Sovyetler Birli\u011fi aras\u0131nda ikiye b\u00f6len ve birbirinden habersiz k\u0131lan Sarp S\u0131n\u0131r Kap\u0131s\u0131\u2019n\u0131n yeniden a\u00e7\u0131lmas\u0131 Laz Kimli\u011fi a\u00e7\u0131s\u0131ndan \u00f6nemli bir geli\u015fmedir. Bir di\u011fer geli\u015fme ise, 1964\u2019te SB\u2019de \u201cLazeti\u201d ad\u0131yla G\u00fcrc\u00fcce yay\u0131nlanan bir kitab\u0131n ancak 1992\u2019de \u201cLazlar\u2019\u0131n Tarihi\u201d ad\u0131yla \u0130stanbul\u2019da yay\u0131nlanmas\u0131d\u0131r. Kitab\u0131n yazarlar\u0131, SB taraf\u0131ndaki Sarpi K\u00f6y\u00fcnden iki Lazd\u0131r: Muhammed Vanili\u015fi ve Ali Tandilava. Kitab\u0131 T\u00fcrk\u00e7e\u2019ye emekli bir polis memuru olan Hayri Hayrio\u011flu \u00e7evirir. Kitap, Laz kimli\u011finin SB taraf\u0131ndan reddedildi\u011fi d\u00f6neme ait resm\u00ee ideoloji ve resm\u00ee tarih tezlerinin a\u011f\u0131r izlerini ta\u015f\u0131r. Hayri Hayrio\u011flu\u2019nun, SB\u2019nin resm\u00ee ideoloji ve resm\u00ee tezlerini aynen aktarmas\u0131n\u0131n yan\u0131 s\u0131ra kendi kaygular\u0131n\u0131 da yans\u0131tmas\u0131 kitab\u0131n \u201cresm\u00ee\u201d b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde bile \u00e7eli\u015fkileri ortaya \u00e7\u0131kar\u0131r. Kitap, SB\u2019nin Lazlara y\u00f6nelik tezlerini aktar\u0131yor ve \u00f6zetle \u015f\u00f6yle diyor: \u201cLazlar Laz de\u011fildir; G\u00fcrc\u00fcd\u00fcr. Lazca diye bir dil yoktur; Lazca G\u00fcrc\u00fccedir.\u201d<\/p>\n

\u201cLazlar\u2019\u0131n Tarihi\u201d adl\u0131 kitap adeta k\u0131\u015fk\u0131rt\u0131r. Lazlar, G\u00fcrc\u00fc k\u00f6kenli olmad\u0131klar\u0131n\u0131; Lazcan\u0131n G\u00fcrc\u00fcce olmad\u0131\u011f\u0131n\u0131 inatla ara\u015ft\u0131rmak ve ispatlamak \u00e7abas\u0131na d\u00fc\u015ferler. Asl\u0131nda Laz ayd\u0131nlar\u0131 1960\u2019l\u0131 y\u0131llarda da kimliklerinin pe\u015fine d\u00fc\u015fm\u00fc\u015flerdi; yazm\u0131\u015flard\u0131. \u015eehzat Ayartepe bunlar aras\u0131nda ad\u0131 duyulanlardand\u0131. Lazlar Ayd\u0131nlar\u0131, G\u00fcrc\u00fc k\u00f6kenli olmad\u0131klar\u0131n\u0131n ispatlamaya \u00e7al\u0131\u015f\u0131rken, T\u00fcrk k\u00f6kenli olmad\u0131klar\u0131n\u0131n da fark\u0131na var\u0131rlar.<\/p>\n

\u00c7eviri kitab\u0131n \u00e7eli\u015fkileri, \u201cKa\u00e7kar \u00c7al\u0131\u015fma Grubu\u201dnun akademik yay\u0131nlar\u0131 ve Sarp S\u0131n\u0131r Kap\u0131s\u0131\u2019n\u0131n etkileri T\u00fcrkiye\u2019de k\u00fc\u00e7\u00fck bir Laz Ayd\u0131n\u0131 kitlesi olu\u015fturur. SB\u2019nin 1991 sonunda y\u0131k\u0131lmas\u0131yla esen \u201c\u00d6zg\u00fcrl\u00fck R\u00fczg\u00e2rlar\u0131\u201d etkisini g\u00f6stermeye ba\u015flar. Lazlar\u0131n tarihsel olarak ya\u015fad\u0131klar\u0131 ve yerlisi olduklar\u0131 b\u00f6lgede baz\u0131 Laz ayd\u0131nlar\u0131 bir aray\u0131\u015fa girer; k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar yaparlar. B\u00fct\u00fcn bu geli\u015fmeler \u0130stanbul\u2019da yerle\u015fmi\u015f; k\u00f6yleri, kasabalar\u0131 ile ba\u011flant\u0131lar\u0131 \u00e7oktan kesilmi\u015f Laz ayd\u0131nlar\u0131n\u0131 bile etkiler. Burada bir Laz Vakf\u0131 veya bir enstit\u00fc olu\u015fturmak isterler. Gel g\u00f6r ki, objetif ve subjektif olumsuzluklardan ve gelen bask\u0131 ve sald\u0131r\u0131lar sebebiyle ba\u015far\u0131s\u0131z olurlar. 1993 Haziran\u2019\u0131nda \u0130stanbul\u2019daki Laz ayd\u0131nlar\u0131 aras\u0131nda yeni bir hareketlilik ba\u015flar. Toplant\u0131lar yap\u0131l\u0131r. Sonu\u00e7ta; bir yay\u0131n organ\u0131 \u00e7\u0131karmadan kimlik m\u00fccadelesi verilemeyece\u011fi g\u00f6r\u00fc\u015f\u00fc a\u011f\u0131r basar. Kas\u0131m 1993\u2019de \u201cOgni K\u00fclt\u00fcr Dergisi\u201d yay\u0131nlan\u0131r.<\/p>\n

(Kaynak<\/strong>: Ali \u0130hsan Aksamaz, \u201cKonjonkt\u00fcre feda edilen bir kimlik\u201d, \u00d6zg\u00fcr G\u00fcndem Gazetesi, 30. VII. 2012)<\/p>\n

<\/p>\n

[\u00d6nerilen okumalar<\/strong>: Ali \u0130hsan Aksamaz, \u201cAyd\u0131nlanmada Bir \u00d6nc\u00fc: Ogni K\u00fclt\u00fcr Dergisi\u201d, \u00d6zg\u00fcr G\u00fcndem Gazetesi\/ circassiancenter.com.tr, 13. IX. 2012; Ali \u0130hsan Aksamaz, \u201cOgni\u201d ba\u015far\u0131s\u0131z oldu mu?!\u201d, yusufbulut.com \/sonhaber.ch\/ circassiancenter.com.tr, 12. IX. 2013; Ali \u0130hsan Aksamaz, “Laz Ayd\u0131nlar\u0131n\u0131n Yay\u0131nc\u0131l\u0131k Faaliyetleri”, yusufbulut.com \/sonhaber.ch\/ circassiancenter.com.tr, 21.03.2015; Ali \u0130hsan Aksamaz, \u201cOgni K\u00fclt\u00fcr Dergisi (An\u0131-1)\u201d, circassiancenter.com.tr, 15. XI. 2015; Ali \u0130hsan Aksamaz , \u201c\u0130\u00e7indekilerle \u2018Ogni K\u00fclt\u00fcr Dergisi\u2019 \u00a0 (1993-1994), sonhaber.ch\/ circassiancenter.com.tr, 12. XI. 2020; K\u00e2mil Aksoylu, \u201cTarihe Tan\u0131kl\u0131k\/ Laz K\u00fclt\u00fcrel Hareketi\/ 93 S\u00fcreci\u201d (\u201cLaz K\u00fclt\u00fcr\u00fc\u201d, Phoenix Yay\u0131nlar\u0131, Ankara, 2009); Y\u0131lmaz Erdo\u011fan: \u201cOgni K\u00fclt\u00fcr Dergisi\u201d ikinci \u00e7ocu\u011fum olarak kuca\u011f\u0131mdayd\u0131!\u201d, sonhaber.ch\/ circassiancenter.com.tr, 7. VI. 2022]<\/p>\n","protected":false},"excerpt":{"rendered":"

Ali İhsan Aksamaz Laz kimliği, Türkiye’de 1920’li yılların ikinci yarısından sonra, Sovyetler Birliği’nde de, 1930’lu yılların ikinci yarısından sonra yok sayıldı. İkinci Dünya Savaşı öncesi-sonrası yıllar ve “Soğuk Savaş Yılları”nın resmî ideoloji ve resmî tarih tezleri hep Laz kimliğini törpülemekle meşguldü. Yerli ve yabancı eserler, hep bu resmî ideoloji ve resmî tarih tezlerini yansıttı: “Laz […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"0","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"on","ocean_gallery_id":[],"footnotes":""},"categories":[135],"tags":[],"class_list":["post-43086","post","type-post","status-publish","format-standard","hentry","category-yazarlar-ali-ihsan-aksamaz-laz-kulturu","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/43086","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/comments?post=43086"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/43086\/revisions"}],"predecessor-version":[{"id":43088,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/43086\/revisions\/43088"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=43086"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=43086"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=43086"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}