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Ali \u0130hsan Aksamaz<\/strong><\/p>\n Dr. Fahrettin K\u0131rz\u0131o\u011flu\u2019nun Lazlar\/ \u00c7anarlar<\/em> ba\u015fl\u0131kl\u0131 makalesinin fotokopisi 1992\u2019de elime ge\u00e7mi\u015fti; o s\u0131rada g\u00fcnl\u00fck olarak yay\u0131mlanmakta olan Ayd\u0131nl\u0131k Gazetesi\u2019nin ar\u015fivinde \u00e7al\u0131\u015fan bir arkada\u015f\u0131m bana ula\u015ft\u0131rm\u0131\u015ft\u0131. Dr. K\u0131rz\u0131o\u011flu\u2019nun Lazlar\/ \u00c7anarlar<\/em> ba\u015fl\u0131kl\u0131 makalesi, daha do\u011frusu 1972\u2019de VII. T\u00fcrk Tarih Kongresi\u2019ne sundu\u011fu tebli\u011fi \u00fczerinde k\u0131saca durmak istiyorum. Bu makalenin yay\u0131mlanmas\u0131n\u0131n \u00fczerinden yakla\u015f\u0131k olarak \u00e7eyrek y\u00fczy\u0131l\u0131 a\u015fk\u0131n bir s\u00fcre ge\u00e7mi\u015f.\u00a0 Bu zaman i\u00e7inde s\u00f6z konusu bu makale \u00e7e\u015fitli yazarlar taraf\u0131ndan kaynak olarak g\u00f6r\u00fcl\u00fcp kullan\u0131lm\u0131\u015f; bazen t\u0131rnak i\u00e7inde bazen \u00f6zetlenerek aktar\u0131l\u0131p durmu\u015f. Ben de \u201cSo\u011fuk Sava\u015f y\u0131llar\u0131\u201dn\u0131n \u00fcr\u00fcn\u00fc bu makaleden ve yazar\u0131n\u0131n di\u011fer \u00e7al\u0131\u015fmalar\u0131ndan \u015f\u00f6yle veya b\u00f6yle istifade etti\u011fimi belirtmeliyim.<\/p>\n Otuz y\u0131l\u0131 a\u015fk\u0131n bir zamand\u0131r ortal\u0131kta dola\u015fan bu makale hakk\u0131nda \u201cpek ciddiye al\u0131nmam\u0131\u015f\u201d ki, T\u00fcrkiye\u2019den tek bir ki\u015finin kaleme ald\u0131\u011f\u0131 tek bir sat\u0131r ele\u015ftiriye bug\u00fcne kadar rastlamad\u0131m. Bununla beraber T\u00fcrkiye\u2019de yay\u0131mlanm\u0131\u015f olan telif veya \u00e7eviri birka\u00e7 makalede Dr. K\u0131rz\u0131o\u011flu\u2019nun ad\u0131n\u0131 anan ve T\u00fcrkiye\u2019deki resm\u00ee ideoloji ve resm\u00ee tarih tezlerinin yeg\u00e2ne temsilcisi oldu\u011funu ileri s\u00fcren veya ima eden ve bu sebeple sadece kendisini ele\u015ftiren birka\u00e7 sat\u0131ra tesad\u00fcf etti\u011fimi belirtmeliyim; bunlardan baz\u0131lar\u0131n\u0131 aktarmak istiyorum.<\/p>\n Hayri Hayrio\u011flu, \u201cDemagoji Uzmanlar\u0131\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan makalesinde, \u201c\u00d6teden beri G\u00fcrc\u00fc Tarihi\u2019ni, etnonomisini, tofonomisini tahrif ve sapt\u0131rma hususunda uzmanla\u015fm\u0131\u015f baz\u0131 isimler mevcuttu. F. K\u0131rz\u0131o\u011flu, H.G\u00f6kt\u00fcrk, M. A. \u00d6zder bunlar\u0131n ba\u015f\u0131nda geliyordu…\u201d<\/em> diye yaz\u0131yor.<\/p>\n \u0130mzas\u0131z olarak Ogni K\u00fclt\u00fcr Dergisi<\/em>\u2019nde yay\u0131mlanan ba\u015fka bir makalede, \u201cLazlar\u0131n Kimli\u011fi \u00fczerine var olan tezler\u201d alt ba\u015fl\u0131\u011f\u0131 alt\u0131nda Lazlara y\u00f6nelik \u00fc\u00e7 resm\u00ee ideolojiye dikkat \u00e7ekiliyor ve \u015f\u00f6yle deniyor: \u201ca) Lazlar, Orta Asya\u2019dan g\u00f6\u00e7 eden T\u00fcrk boylar\u0131ndan biridir.<\/em> (Resmi ideoloji). B) Lazlar, Rum Pontus \u0130mparatorlu\u011fu\u2019nun kal\u0131nt\u0131lar\u0131d\u0131r… c) Lazlar, G\u00fcrc\u00fcler\u2019in bir koludur. (G\u00fcrc\u00fc resm\u00ee ideolojisi)…\u201d<\/em><\/p>\n Makalede ilk resm\u00ee ideolojiyle ba\u011flant\u0131l\u0131 olarak Dr. K\u0131rz\u0131o\u011flu\u2019nun ad\u0131 da an\u0131l\u0131yor: \u201cT\u00fcrkiye\u2019de G\u00fcne\u015f Dil ve Tarih tezi\u2019ne dayanan, Anadolu\u2019da ya\u015fayan halklar\u0131n T\u00fcrk k\u00f6kenli oldu\u011funu iddia eden resmi ideolojiden Lazlar da nasibini alm\u0131\u015f ve t\u00fcm tarihi ger\u00e7ekler \u00e7arp\u0131t\u0131larak Saka T\u00fcrkleri\u2019nin bir kolu olarak T\u00fcrkle\u015ftirilmi\u015flerdir. Bu tezin ba\u015f mimar\u0131 olan Erzurum \u00dcniversitesi profes\u00f6rlerinden Kirzio\u011flu, resmi ideolojiyi savunan t\u00fcm s\u00f6zde bilim adamlar\u0131 gibi bilimin temel ilkelerini bir kenara itip, hi\u00e7bir tarihi kaynak g\u00f6stermeksizin, ya da birtak\u0131m belgeleri a\u00e7\u0131ktan \u00e7arp\u0131tarak tezini ispatlamaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bunun yan\u0131 s\u0131ra resmi ideolojiyi savunan t\u00fcm \u2018T\u00fcrk bilimcileri\u2019nin kulland\u0131\u011f\u0131 bilim d\u0131\u015f\u0131 y\u00f6ntemi o da kullanmaktad\u0131r. Bu y\u00f6ntemin en belirgin \u00f6zelli\u011fi, okuyucunun denetleyemeyece\u011fi bir\u00e7ok tarihi kayna\u011f\u0131 yorumlayarak sunmak ve iki dil aras\u0131nda kar\u015f\u0131la\u015ft\u0131rma yaparak ses benzerli\u011fi olan kelimelerin ayn\u0131 k\u00f6kten geldi\u011fini ve bundan da asl\u0131nda iki dilin akraba oldu\u011funu, hatta ayn\u0131 dil oldu\u011funu ispatlamak. Bu y\u00f6ntemle Afrika\u2019da ya\u015fayan bir kabile dili ile \u0130ngilizce\u2019nin akraba ya da ayn\u0131 dil olduklar\u0131n\u0131 ispatlamak m\u00fcmk\u00fcnd\u00fcr. Ancak bu ispat\u0131n bilimle uzaktan yak\u0131ndan ilgisi yoktur.\u201d<\/em><\/p>\n Dr. K\u0131rz\u0131o\u011flu\u2019nu ele\u015ftiren bir di\u011fer ki\u015fi Wolfgang Feurstein, \u015funlar\u0131 yaz\u0131yor: \u201c… Lazlar\u2019\u0131n kimliklerini yok etmek i\u00e7in, onlar\u0131 \u0131rk ve etnik olarak T\u00fcrk sayd\u0131lar. Bu i\u015fle ilgilenmek \u00fczere bir \u015fovenist olan Erzurum \u00dcniversitesi \u00f6\u011fretim \u00fcyelerinden Fahrettin K\u0131rz\u0131o\u011flu\u2019nu g\u00f6revlendirdiler. Fahrettin K\u0131rz\u0131o\u011flu, yaz\u0131 masas\u0131na oturarak, hemen az\u0131nl\u0131klara birer T\u00fcrk \u015feceresi \u00e7\u0131kar\u0131verdi. Kullan\u0131lan y\u00f6ntem hep ayn\u0131 idi: K\u0131rz\u0131o\u011flu, ilk \u00f6nce okuyucuyu bir s\u00fcr\u00fc tarihi halk tan\u0131m\u0131yla gafil avlamakta daha sonra eski T\u00fcrk kabileleriyle aras\u0131ndaki ses benzerli\u011fini arayarak, s\u00f6zde tarih\u00ee ala\u015f\u0131m\u0131na bir tutam da M\u00fcsl\u00fcmanl\u0131k katmakta. Ve bu ki\u015fi de kendini T\u00fcrk Dili ve Tarihi ara\u015ft\u0131rmac\u0131s\u0131 olarak nitelemekte. \u015eimdiye kadar T\u00fcrkiye\u2019de hi\u00e7bir ki\u015fi taraf\u0131ndan, tarih bu kadar k\u00f6t\u00fc \u00e7arp\u0131t\u0131lmam\u0131\u015ft\u0131r…\u201d<\/em><\/p>\n Dr. K\u0131rz\u0131o\u011flu\u2019nun yazd\u0131klar\u0131n\u0131 ciddiye al\u0131p da T\u00fcrkiye\u2019den ele\u015ftiren kimse bulunmamas\u0131na ra\u011fmen, d\u0131\u015far\u0131dan birisinin bulundu\u011funu belirtmeliyim. Bu ki\u015fi \u0130ldiko Beller-Hann,\u00a0 \u0130ngilizce olarak kaleme ald\u0131\u011f\u0131 (ve yak\u0131nda T\u00fcrk\u00e7e olarak da yay\u0131mlanacak olan) makalesinin T\u00fcrk\u00e7e ba\u015fl\u0131\u011f\u0131 Do\u011fu Karadeniz K\u0131y\u0131s\u0131nda Efsane ve Tarih<\/em>. Bell\u00e9r-Hann\u2019\u0131n s\u00f6z konusu makalesi Central Asian Survey<\/em>\u2019in 1995\/14 (4) n\u00fcshas\u0131nda yay\u0131mlanm\u0131\u015f.<\/p>\n Bell\u00e9r-Hann \u015funlar\u0131 yaz\u0131yor: \u201cBat\u0131 biliminin en iyi geleneklerine g\u00f6re Laz Tarihini incelemeye y\u00f6nelik… giri\u015fimlere il\u00e2veten, bu geleneklerin d\u0131\u015f\u0131nda iki \u00e7al\u0131\u015fma, bu konu \u00fczerinde keskin bir iddiaya sahiptir. Profes\u00f6r M. Fahrettin K\u0131rz\u0131o\u011flu, kuzeydo\u011fu T\u00fcrkiye ve Kafkasya Tarihi \u00fczerine 40 y\u0131ld\u0131r yazmaktad\u0131r. Onun \u00e7al\u0131\u015fmas\u0131 yaln\u0131zca resmi ideolojiyi takviye etmiyor, b\u00f6yle ideolojilerin, \u00fczerine bina edilebilecek temeli sa\u011fl\u0131yor.\u201d <\/em><\/p>\n Dr. K\u0131rz\u0131o\u011flu\u2019nun Lazlar\/ \u00c7anarlar<\/em> ba\u015fl\u0131kl\u0131 makalesini bu makalemi kaleme almadan \u00f6nce bir\u00e7ok defa okudum; ortaya att\u0131\u011f\u0131 iddialar\u0131 ara\u015ft\u0131rmaya koyuldum. Dr. K\u0131rz\u0131o\u011flu\u2019nun bazen do\u011fru s\u00f6yledi\u011fini, \u00e7o\u011funlukla da \u201ckonu\u201dyu ustal\u0131kla sapt\u0131rd\u0131\u011f\u0131n\u0131 tespit ettim. Makalesini her okuyu\u015ftan sonra, \u201cDr. K\u0131rz\u0131o\u011flu 1972\u2019de Lazlar\u0131 hedef alan b\u00f6yle bir makaleyi acaba neden kaleme ald\u0131?\u201d sorusunun cevab\u0131n\u0131 bulmaya \u00e7al\u0131\u015ft\u0131m. Lazlar, 1972\u2019de Dr. K\u0131rz\u0131o\u011flu\u2019nun hedefi olmak i\u00e7in ne yapm\u0131\u015flard\u0131? Geriye d\u00f6n\u00fck olarak gazete ve ilgili dergi ar\u015fivleri incelendi\u011finde, o y\u0131llarda Dr. K\u0131rz\u0131o\u011flu\u2019nu b\u00f6yle bir makale yazmaya sevk edecek tek bir \u201chakl\u0131\u201d sebebin bulunmad\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor. Ancak Dr. K\u0131rz\u0131o\u011flu\u2019nun yazd\u0131klar\u0131na bakarak, yaln\u0131zca Lazlar\u0131 de\u011fil, Megrelleri, Svanlar\u0131 ve G\u00fcrc\u00fcleri de hedef ald\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz.<\/p>\n Dr. K\u0131rz\u0131o\u011flu, \u00f6nce bir tarih \u00f6\u011fretmeni olarak kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor; ama s\u0131radan bir tarih \u00f6\u011fretmeni gibi hareket etmiyor; o d\u00f6nemde yazd\u0131klar\u0131ndan \u201cbirileri\u201dnin dikkatini \u00e7ekmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. \u201cBa\u015far\u0131l\u0131\u201d g\u00f6r\u00fcl\u00fcyor ki, doktoras\u0131 kabul ediliyor ve \u00f6\u011fretim g\u00f6revlisi de oluyor.<\/p>\n Dr. K\u0131rz\u0131o\u011flu\u2019nun s\u00f6z konusu makalesindeki as\u0131l hedefi asl\u0131nda Sovyetler Birli\u011fi ve G\u00fcrc\u00fcstan Sovyet Sosyalist Cumhuriyeti\u2019dir. Sovyetler Birli\u011fi\u2019nin 1945\u2019te T\u00fcrkiye\u2019den toprak talebinde bulunmas\u0131n\u0131n ve 1968\u2019de \u0130stanbul\u2019da Ahmet \u00d6zkan imzas\u0131yla yay\u0131mlanan G\u00fcrc\u00fcstan<\/em> ba\u015fl\u0131kl\u0131 kitab\u0131n ac\u0131s\u0131n\u0131 Lazlar\u2019dan \u00e7\u0131karmaya \u00e7al\u0131\u015fmaktad\u0131r.<\/p>\n Dr. K\u0131rz\u0131o\u011flu, makalesinde uzun dipnot a\u00e7\u0131klamalar\u0131 kullan\u0131yor; ayr\u0131ca \u00f6nceki y\u0131llarda da \u201cbu konular\u201dda makaleler yazd\u0131\u011f\u0131n\u0131 g\u00f6stermek istercesine bu makalelerinin adlar\u0131n\u0131 zikrediyor. Makalesi esas olarak iki b\u00f6l\u00fcmden olu\u015fuyor. \u0130lk b\u00f6l\u00fcmde, Lazlar\u2019\u0131n \u201cG\u00fcrc\u00fc\u201d\/\u201dKartveli\u201d olmad\u0131klar\u0131n\u0131 delillere dayanarak ve do\u011fru olarak ispat ediyor (ki kendisinin bu konudaki tespitleri bilimseldir ve biz de bu tespitlerin alt\u0131na imza at\u0131yoruz). Ancak Dr. K\u0131rz\u0131o\u011flu; Lazlar\u0131 \u201cG\u00fcrc\u00fc\u201d yap\u0131veren \u201cG\u00fcrc\u00fc\u201d\/ \u201cKartveli\u201d resm\u00ee ideoloji ve resm\u00ee tarih tezlerini ele\u015ftirmiyor, bunun yerine \u201cG\u00fcrc\u00fc\u201d\/ \u201cG\u00fcrc\u00fcstan\u201d d\u00fc\u015fmanl\u0131\u011f\u0131na y\u00f6neliyor.<\/p>\n Makalesinin ikinci b\u00f6l\u00fcm\u00fcnde \u2018komedi\u2019 ba\u015fl\u0131yor; \u201cLazlar\/\u00c7anarlar\u2019\u0131n Turanl\u0131 ve T\u00fcrk oldu\u011funu g\u00f6steren deliller\u201d alt ba\u015fl\u0131\u011f\u0131yla yay\u0131mland\u0131\u011f\u0131 b\u00f6l\u00fcmde Anayasa\u2019n\u0131n, \u201cT\u00fcrk Devletine vatanda\u015fl\u0131k ba\u011f\u0131yla ba\u011fl\u0131 olan herkes T\u00fcrk\u2019t\u00fcr\u201d<\/em> diyen 66. maddesiyle bile Dr. K\u0131rz\u0131o\u011flu \u00e7eli\u015fkiye d\u00fc\u015f\u00fcyor ve ya\u015fad\u0131klar\u0131 co\u011frafyada tarih kadar eski ve Megrellere yak\u0131n akraba bir halk olan Lazlar\u0131, haklar\u0131nda yaz\u0131lanlar \u00e7eli\u015fkili ve varl\u0131klar\u0131 bile \u015f\u00fcpheli; kimleri hangi zamanlarda ifade etti\u011fi belli olmayan baz\u0131 \u201csiyasi yap\u0131lar\u201da yamamaya gayret g\u00f6steriyor. Osmanl\u0131ca\u2019ya v\u00e2k\u0131f bir ki\u015fi olan Dr. K\u0131rz\u0131o\u011flu\u2019nun, \u015eemseddin Sami\u2019nin haz\u0131rlad\u0131\u011f\u0131 ve \u0130stanbul\u2019da yay\u0131mlanan (1889-98) K\u00e2mus\u00fc\u2019l \u00c2lam<\/em> adl\u0131 tarih ve co\u011frafya ansiklopedisindeki \u201cLazlar ve Lazistan maddeleri\u201dni g\u00f6rmezlikten gelmesi de dikkat \u00e7ekici!<\/p>\n \u201cCHP\u2019nin tek parti y\u00f6netimi ve \u201cSo\u011fuk Sava\u015f y\u0131llar\u0131\u201d s\u0131ras\u0131nda T\u00fcrkiye\u2019deki resm\u00ee ideoloji, Lazlar\u0131 yaln\u0131zca ileriye y\u00f6nelik olarak \u015fekillendirmeye \u00e7al\u0131\u015fmakla yetinmiyor. Dr. K\u0131rz\u0131o\u011flu gibi tarih\u00e7iler arac\u0131l\u0131\u011f\u0131yla da ge\u00e7mi\u015flerini gelecekleriyle uyumlu hale getirmek i\u00e7in yo\u011fun bir \u00e7aba harc\u0131yordu.<\/p>\n Dr. K\u0131rz\u0131o\u011flu \u201cge\u00e7mi\u015fteki\u201d Laz ile Megrel kavramlar\u0131n\u0131n ayn\u0131 halk\u0131 tan\u0131mlamak i\u00e7in ilkinin Roma\/ Bizansl\u0131lar, ikincisinin Abhaz\/Abazalar ve G\u00fcrc\u00fcler taraf\u0131ndan e\u015fanlaml\u0131 olarak kullan\u0131ld\u0131\u011f\u0131n\u0131 kabul etmiyor. \u201cLaz\u201d ve \u201cMegrel\u201d kavramlar\u0131n\u0131 \u201cge\u00e7mi\u015fte\u201d de bug\u00fcnk\u00fc anlam\u0131yla kullan\u0131ld\u0131\u011f\u0131n\u0131 kendince ispat etmeye \u00e7al\u0131\u015farak Lazlar ve Megreller\u2019in taa ba\u015f\u0131ndan beri farkl\u0131 halklar olduklar\u0131n\u0131 kafalara kaz\u0131maya \u00e7al\u0131\u015f\u0131yor. Ayn\u0131 tavr\u0131, birbirleriyle e\u015fanlaml\u0131 olarak kullan\u0131lm\u0131\u015f olan \u201cLazika\u201d ve \u201cEgrisi\u201d kavramlar\u0131na kar\u015f\u0131 da s\u00fcrd\u00fcr\u00fcyor.<\/p>\n Lazlar\u2019dan \u201cLaz\u201d ad\u0131yla ilk bahseden 1.y\u00fczy\u0131l tarih\u00e7isi Plinius\u2019tur. 2. y\u00fczy\u0131l tarih\u00e7isi Arrianus zaman\u0131nda Lazlar, Sohumi\u2019den ba\u015flamak \u00fczere \u201cTrabzon\u201da kadar olan b\u00f6lgede ya\u015famaktayd\u0131. Roma\/ Bizansl\u0131lar\u2019\u0131n \u201cLaz\u201d dedikleri bu halk\u0131 Abhaz-Abazalar ve G\u00fcrc\u00fcler \u201cMegrel\u201d olarak adland\u0131r\u0131r. S\u00fcre\u00e7 i\u00e7inde g\u00fcn\u00fcm\u00fczde T\u00fcrkiye ve G\u00fcrc\u00fcstan\u2019da ya\u015fayan ve M\u00fcsl\u00fcman olanlar\u0131 \u201cLaz\u201d, yaln\u0131zca G\u00fcrc\u00fcstan\u2019da ya\u015fayan ve H\u0131ristiyan kalanlar\u0131 ise \u201cMegrel\u201d ad\u0131yla \u00f6zde\u015fle\u015fmi\u015ftir.\u00a0 Dr. K\u0131rz\u0131o\u011flu, \u00fcstlendi\u011fi misyon gere\u011fi bu ger\u00e7ekleri g\u00f6rmezden gelmekle yetinmiyor; Megrellere \u201c\u00e7amur\u201d atmaya da \u00e7al\u0131\u015f\u0131yor. Bunu da yaparken denize d\u00fc\u015fm\u00fc\u015f\u00fcn yapt\u0131\u011f\u0131 gibi \u201cy\u0131lan\u201da sar\u0131l\u0131yor; \u201cfarkl\u0131 resm\u00ee tarih tezleri\u201dnden bile medet umuyor; \u201cnamus\u201d kavram\u0131na s\u0131\u011f\u0131n\u0131yor ve \u201ctehlikeli bir arg\u00fcman\u201d\u0131 devreye sokmaya \u00e7al\u0131\u015f\u0131yor.<\/p>\n Dr. K\u0131rz\u0131o\u011flu, g\u00fcn\u00fcm\u00fczde Lazlar\u2019\u0131n toplu olarak ya\u015fad\u0131klar\u0131 b\u00f6lgeleri Sarp k\u00f6y\u00fc ile Kemer Burnu aras\u0131nda ibaretmi\u015f gibi g\u00f6steriyor. Osmanl\u0131 Rus Sava\u015flar\u0131 sonucunda ortaya \u00e7\u0131km\u0131\u015f olan Marmara B\u00f6lgesindeki g\u00fcn\u00fcm\u00fcz \u201cLaz diasporas\u0131\u201dn\u0131 g\u00f6rmezlikten geliyor.<\/p>\n Dr. K\u0131rz\u0131o\u011flu, \u201ck\u0131smetim belki daha da a\u00e7\u0131l\u0131r\u201d d\u00fc\u015f\u00fcncesiyle olacak, \u201cg\u00f6r\u00fcc\u00fcye \u00e7\u0131kmak\u201d i\u00e7in \u20181972\u2019deki VII. T\u00fcrk Tarih Kongresi\u2019ni \u201cbulunmaz bir f\u0131rsat\u201d olarak g\u00f6r\u00fcyor ve oport\u00fcnist bir tav\u0131rla fukara Lazlar\u0131 hedef tahtas\u0131na yerle\u015ftiriyor. \u015eimdiye kadar \u201chi\u00e7bir bilim \u00e7evresi\u201dnde ciddiye al\u0131nmad\u0131\u011f\u0131 bilinen Dr. K\u0131rz\u0131o\u011flu\u2019nun yazd\u0131klar\u0131yla de\u011fil, ama bu oport\u00fcnist tavr\u0131yla ad\u0131ndan uzunca bir s\u00fcre s\u00f6z ettirece\u011finden \u015f\u00fcphe yok. (1998)<\/p>\n Kaynaklar ve\/ veya \u00d6nerilen Okumalar: <\/strong>\u201cAnadolu\u2019nun En Eski Halklar\u0131ndan Biri: Lazlar (1994): Ogni K\u00fclt\u00fcr Dergisi<\/em>, say\u0131 2, \u0130stanbul; 1961 Anayasas\u0131 \u0130le Eski Anayasalar<\/em> (1976): Filiz Kitabevi, \u0130stanbul; Cana\u015fia, S.- Berdzeni\u015fvili, N. (1987): \u201cT\u00fcrkiye\u2019den Hakl\u0131 \u0130stemlerimiz\u201d, Tarih ve Toplum<\/em>, say\u0131 46, \u0130stanbul; Feurstein, Wolfgang (1994): \u201cBir Alman G\u00f6z\u00fcyle Lazlar\u201d, Ogni K\u00fclt\u00fcr Dergisi<\/em>, say\u0131 2, \u0130stanbul; Hayrio\u011flu, Hayri (1993): \u201cDemagoji Uzmanlar\u0131\u201d, \u00c7veneburi K\u00fclt\u00fcrel Dergi<\/em>, say\u0131 1(8), Bursa; Dr. K\u0131rz\u0131o\u011flu, Fahrettin (1970): \u201c G\u00fcrcistan Yazar\u0131 Ve Ger\u00e7ekler\u201d, Mill\u00ee I\u015f\u0131k<\/em>, say\u0131 38-42, \u0130stanbul; Dr. K\u0131rz\u0131o\u011flu, Fahrettin (1972): \u201cLazlar\/ \u00c7anarlar\u201d, VII. T\u00fcrk Tarih Kongresi<\/em>, Cilt 1, s. 420-445; Dr. K\u0131rz\u0131o\u011flu, Fahrettin (1976): Osmanl\u0131lar\u2019\u0131n Kafkas-Ellerini Fethi<\/em> (1451-1590), Sevin\u00e7 Matbaas\u0131, Ankara; \u00d6zkan Ahmet (1968): G\u00fcrc\u00fcstan<\/em>, Aksiseda Matbaas\u0131, \u0130stanbul.<\/p>\n [Kaynak: <\/strong>Ali \u0130hsan Aksamaz, \u201cSo\u011fuk Sava\u015f Y\u0131lllar\u0131\u201dndan \u00d6rnek Bir Makale \u00dczerine K\u0131sa Bir Not\u201d, \u201cDo\u011fu Karadeniz\u2019de Resm\u00ee \u0130deolojiler Ku\u015fatmas\u0131,1. Bask\u0131, Sorun Yay\u0131nlar\u0131, 2003; 2. Bask\u0131, Belge Yay\u0131nlar\u0131, \u0130stanbul, 2011]<\/p>\n","protected":false},"excerpt":{"rendered":" Ali İhsan Aksamaz Dr. Fahrettin Kırzıoğlu’nun Lazlar\/ Çanarlar başlıklı makalesinin fotokopisi 1992’de elime geçmişti; o sırada günlük olarak yayımlanmakta olan Aydınlık Gazetesi’nin arşivinde çalışan bir arkadaşım bana ulaştırmıştı. Dr. Kırzıoğlu’nun Lazlar\/ Çanarlar başlıklı makalesi, daha doğrusu 1972’de VII. Türk Tarih Kongresi’ne sunduğu tebliği üzerinde kısaca durmak istiyorum. Bu makalenin yayımlanmasının üzerinden yaklaşık olarak çeyrek yüzyılı 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<\/em><\/strong><\/p>\n