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Ali \u0130hsan Aksamaz\u00a0<\/strong><\/p>\n \u00d6zellikle Sovyetler Birli\u011fi\u2019nin da\u011f\u0131lmas\u0131ndan sonraki d\u00f6nemden ba\u015flamak \u00fczere T\u00fcrkiye\u2019de etnisite ile ilgili telif ve \u00e7e\u015fitli dillerden \u00e7eviri bir\u00e7ok kitap yay\u0131mland\u0131. Bu kitaplar\u0131n yay\u0131mlanmas\u0131n\u0131n \u00e7ok genel anlamda olumluluk ta\u015f\u0131d\u0131\u011f\u0131n\u0131 s\u00f6ylemek pek de yanl\u0131\u015f olmayacakt\u0131r. Ancak bu kitaplar\u0131n \u00e7o\u011funda \u201cmilliyet\u00e7i\u201d, yeni resmi ideoloji ve tarih yaratma veya var olanlar\u0131 aktarma e\u011filimleri a\u011f\u0131r basan, kom\u015fular\u0131n\u0131 yok sayan ve a\u015fa\u011f\u0131layan, \u201ckimlik\u201d dayatmaya \u00e7al\u0131\u015fan y\u00f6neli\u015fler s\u00f6z konusudur. \u201cBaz\u0131 yay\u0131nevleri\u201dnin bu \u201cyeni d\u00f6nem\u201dde \u00e7e\u015fitli kayg\u0131larla bu t\u00fcr kitaplar\u0131 yay\u0131mlamas\u0131, konunun \u00fczerinde hassasiyetle durulmas\u0131n\u0131 gerektirmektedir.<\/p>\n Bu makalede \u201cHem\u015fin Gizemi\u201d adl\u0131 kitapla ilgili ele\u015ftirilerimi payla\u015fmak istiyorum.<\/p>\n \u201cHem\u015fin Gizemi\u201d adl\u0131 kitap 1996 Ekim\u2019inde \u201cBelge Yay\u0131nlar\u0131\u201dn\u0131n Marenostrum\u201d dizisinden yay\u0131mlanm\u0131\u015f. Kitab\u0131n kapa\u011f\u0131ndaki alt ba\u015fl\u0131k ise Ham\u015fen Ermenileri Tarihinden Sayfalar\u201d. Kitap, \u00fc\u00e7 b\u00f6l\u00fcmden olu\u015fuyor. Birinci b\u00f6l\u00fcmde akademisyen Levon Kha\u00e7ikyan’\u0131n \u201cHam\u015fen Ermenileri Tarihinden Sayfalar\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan bir makalesi yer al\u0131yor. Bu makale ilk defa \u201cBanber Yeravani Hamalsarani \/ Erivan \u00dcniversitesi B\u00fclteni’nde 1969’da yay\u0131mlanm\u0131\u015f. \u201c\u00c7evirenin \u00d6ns\u00f6z\u00fc\u2019nde\u201d belirtildi\u011fine g\u00f6re, kitab\u0131n \u201cBirka\u00e7 S\u00f6z\u201d\u00fcn\u00fc de yazan Prof. Paruyr Muradyan taraf\u0131ndan makaleye \u201cbirtak\u0131m k\u00fc\u00e7\u00fck eklemeler ve bir iki d\u00fczeltme\u201d yap\u0131lm\u0131\u015f ve bundan sonra Ermenice\u2019den T\u00fcrk\u00e7e’ye \u00e7evrilmi\u015f. Terc\u00fcme eden ve yay\u0131na haz\u0131rlayan ise Ba\u011fdik Avedisyan.<\/p>\n Kitab\u0131n ikinci b\u00f6l\u00fcm\u00fcnde, Sakao\u011flu M. Ali’nin \u201cD\u00fcnden Bug\u00fcne Hem\u015fin\u201d, Hale Soys\u00fc\u2019n\u00fcn \u201cKavimler Kap\u0131s\u0131 -1\u201d<\/em> ve Erhan G. Ersoy\u2019un \u201cHem\u015finli Etnik Kimli\u011fine Antropolojik Bir Bak\u0131\u015f\u201d adl\u0131, daha \u00f6nce T\u00fcrkiye’de yay\u0131mlanm\u0131\u015f \u00e7al\u0131\u015fmalardan al\u0131nt\u0131lara yer verilmi\u015f.<\/p>\n \u00dc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm ise, \u201cErmeni Bayramlar\u0131\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda \u201cDer\u0131ndas – Ter\u0131ndas – Tearindara\u00e7, Vartavar, Astvatsatsin veya Verapokhum Yortusu\u201d gibi kutlamalar hakk\u0131nda okuyucu bilgilendiriliyor. Ancak bu b\u00f6l\u00fcm\u00fcn telif mi terc\u00fcme mi oldu\u011fu konusunda bir bilgi verilmiyor.\u00a0 Bu b\u00f6l\u00fcm\u00fcn yazar\u0131n\u0131n kim oldu\u011fu da belirtilmiyor.<\/p>\n Kha\u00e7ikyan’\u0131n ara\u015ft\u0131rmas\u0131n\u0131n \u201ck\u00fc\u00e7\u00fck k\u0131saltma veya yetkili tan\u0131mlamalarla\u201d bu kitapta yay\u0131mland\u0131\u011f\u0131n\u0131 a\u00e7\u0131klayan Prof. Paruyr Muradyan, \u201c(rahmetli) Kha\u00e7ikyan’\u0131n emektar bir kaynak-bilimci, tarih\u00e7i ve uzun y\u0131llar Matenadaran’\u0131 (Ulusal K\u00fct\u00fcphane’yi) y\u00f6neten bir Bilimler Akademisi \u00fcyesi oldu\u011funu\u201d<\/em> belirtmektedir. Prof. Muradyan, Kha\u00e7ikyan’\u0131n \u201cHam\u015fen Ermenileri Tarihinden Sayfalar\u201d ba\u015fl\u0131kl\u0131 ara\u015ft\u0131rmas\u0131nda Hem\u015fin ad\u0131n\u0131 ta\u015f\u0131yan toplulu\u011fun kimli\u011fi, k\u00f6keni, tarihi, k\u00fclt\u00fcr\u00fc ve k\u0131smen de diliyle ger\u00e7ekten ilk kez tan\u0131\u015fma olana\u011f\u0131 bulduklar\u0131n\u0131 \u00f6zellikle vurgulama ihtiyac\u0131 hissediyor.<\/p>\n Kha\u00e7ikyan, \u201cBu inceleme Ham\u015fen Ermenileri tarihinin en son verilerin \u0131\u015f\u0131\u011f\u0131nda bilimsel de\u011ferlendirmesini yaparken, bilinen ama darmada\u011f\u0131n\u0131k olan tarihi, co\u011frafik ve etnik konular\u0131 ilk kez derlemeyi ve ayd\u0131nl\u0131\u011fa \u00e7\u0131kar\u0131p ara\u015ft\u0131rarak \u00f6zetlemeyi deneyece\u011fiz\u201d<\/em> diyerek \u201ckonu\u201dya girmektedir.<\/p>\n \u201cErmenistan\u2019dan g\u00f6\u00e7 ederek Ham\u015fen\u2019e yerle\u015fen Ermeni n\u00fcfusunun anavatan\u0131n\u0131n belirlemi\u015f<\/em>\u201d olduklar\u0131n\u0131 belirten Kha\u00e7ikyan, \u201ckaynaklara\u201d dayanarak \u015fu bilgileri veriyor: \u201c… kan\u0131tlar\u0131n \u0131\u015f\u0131\u011f\u0131nda \u015eapuh ve Hamam Amatunilerin y\u00f6netiminde Ham\u015fen\u2019e g\u00f6\u00e7 eden Ermeni n\u00fcfusunun ezici \u00e7o\u011funlu\u011fu Amantunilere ba\u011fl\u0131 s\u00fcvarilerle k\u00f6yl\u00fcler olup Ermenista\u2019’\u0131n y\u00fcre\u011fi say\u0131lan Ayrarat eyaletinden gelmi\u015f olduklar\u0131 rahatl\u0131kla ifade edilebilir.\u201d <\/em>(s.17) \u201cBu g\u00f6\u00e7ler\u201d hakk\u0131nda daha da ayr\u0131nt\u0131l\u0131 bilgi aktarma ihtiyac\u0131 hissederek \u015f\u00f6yle diyor: \u201c… daha sonraki y\u00fczy\u0131llarda Ham\u015fen da\u011fl\u0131k b\u00f6lgesinin ge\u00e7it vermeyen vadileri, Ermenistan\u2019\u0131n de\u011fi\u015fik b\u00f6lgelerinden, \u00f6zellikle Ham\u015fen’e s\u0131n\u0131r kom\u015fusu Y\u00fcksek Ermenistan b\u00f6lgesinden g\u00f6\u00e7 eden yeni topluluklara da yurt olmu\u015ftur, fakat Ermeni Ham\u015fen\u2019in kurucular\u0131, ku\u015fkusuz \u015eapuh ve Hamam Amatuni\u2019ler \u00f6nderli\u011finde Arap boyunduru\u011funa kar\u015f\u0131 silaha sar\u0131larak onlar\u0131 yenen ve kendilerine yeni bir vatan kazanan Ayrarat eyaletinin Argatsot\u0131n ve Kotayk b\u00f6lgelerinden gelmi\u015f yi\u011fit insanlard\u0131.\u201d<\/em> (s.18)<\/p>\n Kha\u00e7ikyan, Ham\u015fenliler’in yerli halklarla olan \u00e7at\u0131\u015fmalar\u0131 hakk\u0131nda da bilgiler veriyor:<\/p>\n \u201c…Karadere ve Hopa y\u00f6relerine yerle\u015fen Ham\u015fenliler’den bahsetmi\u015ftik. As\u0131l Ham\u015fen’e do\u011fu ve bat\u0131dan kom\u015fu olup benzer do\u011fa ve iklim ko\u015fullar\u0131na sahip bu y\u00f6reler ta eski tarihlerde Ham\u015fenliler\u2019in dikkatini \u00e7ekmi\u015f ve onlar ad\u0131m ad\u0131m ilerleyerek buralar\u0131 zaptedip yerle\u015firken do\u011fal olarak y\u00f6renin eski topluluklar\u0131 olan Rum ve Lazlarla \u00e7arp\u0131\u015fmalara da girmi\u015flerdir…\u201d<\/em> (s.42)<\/p>\n Kha\u00e7ikyan, \u015fu \u015foven ifadeleri kullanmakta bir sak\u0131nca g\u00f6rmemektedir: \u201c… K. Koch, \u00e7ok erkenden \u0130slaml\u0131\u011f\u0131 kabul etmi\u015f bir ailenin o\u011flunun, Cemil y\u00f6resi derebeyinin evine konuk oldu ve d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f\u00fcnden<\/em> \u201cOnun damarlar\u0131nda \u00f6zellikle Ermeni kan\u0131 dola\u015ft\u0131\u011f\u0131n\u0131\u201d fark etti. <\/em>(s. 36-37) Kha\u00e7ikyan bununla yetinmeyerek Ham\u015fenlileri \u201cy\u00fcceltmek\u201d i\u00e7in kom\u015fu halklar\u0131 a\u015fa\u011f\u0131lamaya \u00e7al\u0131\u015fmaktad\u0131r. Bunu yaparken kim olduklar\u0131 belli olmayan \u201cg\u00f6rg\u00fc tan\u0131klar\u0131\u201dndan medet ummaktad\u0131r: \u201c…G\u00f6rg\u00fc tan\u0131klar\u0131na g\u00f6re, onlar kom\u015fular\u0131 olan Rum, Laz ve G\u00fcrc\u00fcler’den farkl\u0131 olup yi\u011fit, \u00f6zverili, d\u00fcr\u00fcst ve i\u00e7tendirler. Dahas\u0131 yabanc\u0131larla evlenmezler…\u201d<\/em> (s.41)<\/p>\n Kha\u00e7ikyan, Osmanl\u0131 \u0130mparatorlu\u011fu’ndaki \u201cmillet\u201d kavram\u0131yla ilgili genel kabul g\u00f6ren bir tan\u0131mlamay\u0131 aktar\u0131yor: \u201c… Herhangi bir ulusal-etnik kimli\u011fi tespitinin \u00f6nemli belirleyicisi, onun mensup oldu\u011fu diniydi. Rum, Laz, G\u00fcrc\u00fc, Ermeni veya ba\u015fka uluslar\u0131n islamiyet’i kabul eden temsilcileri kendilerini \u201cM\u00fcsl\u00fcman\u201d ve \u201cOsmanl\u201d diye tan\u0131t\u0131yorlard\u0131….\u201d<\/em> (s.40)\u00a0 Bu c\u00fcmleden sonra, \u0130sl\u00e2miyet’i kabul eden di\u011fer \u201cetnik gruplar\u201d\u0131n da k\u00fclt\u00fcrel ve dilsel varl\u0131klar\u0131n\u0131 ya\u015fatmaya \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 g\u00f6z ard\u0131 ederek Ham\u015fenlileri yine \u201cy\u00fcceltme\u201d yolunu se\u00e7mektedir: \u201c… Fakat Ham\u015fenliler isl\u00e2ml\u0131\u011f\u0131 kabul ettikten sonra dahi dillerini, yani Ham\u015fen Ermenicesi diyalektini, co\u011frafik terimleri, da\u011f, nehir, vadi, vb. yer adlar\u0131 ile gelenek-g\u00f6reneklerini, \u015fark\u0131, \u015fiirlerini korudu ve korumay\u0131 s\u00fcrd\u00fcr\u00fcyorlar.\u201d<\/em> (a.g.y.)<\/p>\n \u201cUsta bir akademisyen\u201d oldu\u011fu anla\u015f\u0131lan Kha\u00e7ikyan, bu \u201cbilimsel makalesi\u201dnde esas olarak Ham\u015fenliler\u2019in \u201cErmeni\u201d olduklar\u0131n\u0131 \u201cdeliller\u201de dayanarak ispatlamaya \u00e7al\u0131\u015f\u0131yor. Bunu yaparken \u0131rk\u00e7\u0131 yakla\u015f\u0131mlar sergiliyor ve Ham\u015fenlilere ayn\u0131 co\u011frafyalarda ya\u015fayan di\u011fer \u201cetnik gruplar\u201d\u0131 a\u015fa\u011f\u0131lama yoluna gidiyor. Yapmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u015fey bize hi\u00e7 de yabanc\u0131 de\u011fil!<\/p>\n Kitab\u0131n ikinci b\u00f6l\u00fcm\u00fcnde, \u201cT\u00fcrk ara\u015ft\u0131rmac\u0131lar\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda \u015fu k\u0131sa not d\u00fc\u015f\u00fclm\u00fc\u015f: \u201cL . Kha\u00e7ikyan\u2019\u0131n dikkate de\u011fer belgeselini sunarken, Hem\u015fin konusunda bizim ara\u015ft\u0131rmac\u0131lar\u0131m\u0131zdan baz\u0131lar\u0131n\u0131n d\u00fc\u015f\u00fcncelerini de ona ekleyip okuyucuya kar\u015f\u0131la\u015ft\u0131rma olana\u011f\u0131 sa\u011flaman\u0131n faydal\u0131 olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fck.\u201d<\/em> (s.47)<\/p>\n Bu b\u00f6l\u00fcmde ilk olarak Sakao\u011flu M. Ali’nin D\u00fcnden Bug\u00fcne Hem\u015fin<\/em>\u00a0 ba\u015fl\u0131kl\u0131 \u00e7al\u0131\u015fmas\u0131ndan \u00f6zet ve t\u0131rnak i\u00e7inde \u201cal\u0131nt\u0131lar\u201d yap\u0131larak baz\u0131 ele\u015ftiriler getiriliyor. Sakao\u011flu’nun \u00e7al\u0131\u015fmas\u0131n\u0131n 32. sayfas\u0131nda t\u0131rnak i\u00e7inde yap\u0131lan son al\u0131nt\u0131 \u015fu c\u00fcmleyle bitiyor: \u201c… K\u0131y\u0131 kom\u015fular\u0131 Lazlar\u2019dan k\u0131z al\u0131p vermeyi pek sevmediklerinden, eski \u00f6z g\u00f6vde yap\u0131lar\u0131n\u0131 koruyabilmi\u015flerdir.\u201d <\/em>(s.52) Kha\u00e7ikyan gibi Sakao\u011flu da kom\u015fu bir \u201cetnik grup\u201da kar\u015f\u0131 \u015foven bir tutum sergiliyor. Ba\u011fdik Avedisyan da \u015foven tutumu ele\u015ftirmeyerek ve aynen aktararak ayn\u0131 \u201chata\u201dy\u0131 s\u00fcrd\u00fcr\u00fcyor.<\/p>\n Bu b\u00f6l\u00fcmde \u201cal\u0131nt\u0131\u201d yap\u0131lan ikinci \u00e7al\u0131\u015fma Hale Soys\u00fc’n\u00fcn \u201cKavimler Kap\u0131s\u0131 – 1\u201d adl\u0131 kitab\u0131. Yazar\u0131n ifade d\u00fczenine sad\u0131k kal\u0131narak baz\u0131 \u00f6zet ve t\u0131rnak i\u00e7inde \u201cal\u0131nt\u0131lar\u201d yap\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcyor.<\/p>\n \u201cAl\u0131nt\u0131\u201d yap\u0131lan son \u00e7al\u0131\u015fma \u201cHem\u015finli Etnik Kimli\u011fine Antropolojik Bir Bak\u0131\u015f\u201d. Yazar\u0131 Erhan G. Ersoy. Bu \u00e7al\u0131\u015fmadaki \u201cK\u00f6y Kahvesi Sohbetleri\u201dnden de \u201cal\u0131nt\u0131\u201d yapmakta bir sak\u0131nca g\u00f6r\u00fclm\u00fcyor: \u201c…Hem\u015finlilerin yak\u0131n kom\u015fular\u0131 olan Lazlarla ili\u015fkilerine de de\u011finen yazar Laz- Hem\u015fin rekabeti \u00fczerine s\u00f6ylenmi\u015f baz\u0131 s\u00f6zleri de aktar\u0131yor: <\/em>\u00a0\u201cLazdan evliya, koyma avluya\u201d veya \u201cLaza elini veren kolunu kapt\u0131r\u0131r\u201d gibi s\u00f6zler Hem\u015fin’de \u00e7ok yayg\u0131n. Hem\u015finli yeti\u015fkinlerin Lazlar i\u00e7in a\u015fa\u011f\u0131lay\u0131c\u0131 s\u00f6zler kulland\u0131klar\u0131n\u0131, \u201ckan davas\u0131\u201d gibi barbarca al\u0131\u015fkanl\u0131klar\u0131 oldu\u011funu, \u201ceskiden dinsiz veya gayri m\u00fcslim\u201d olduklar\u0131 s\u00f6ylediklerini anlatan yazar, buna kar\u015f\u0131n Lazlar’\u0131n da Hem\u015finliler’i <\/em>\u201ckumarbaz, i\u00e7ki i\u00e7en, Ermeniden d\u00f6nme bir halk\u201d olduklar\u0131n\u0131 s\u00f6ylediklerini ekliyor.\u201d <\/em>(s.58)<\/p>\n Kitab\u0131n \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm\u00fcnde ise, ba\u015fta de\u011findi\u011fim gibi yazar\u0131, telif mi terc\u00fcme mi oldu\u011fu belirtilmeden \u201cErmeni Bayramlar\u0131\u201dna yer veriliyor. Bu b\u00f6l\u00fcmle ilgili olarak Ba\u011fdik Avedisyan, \u201c\u00c7evirenin \u00d6ns\u00f6z\u201d\u00fcnde \u015fu a\u00e7\u0131klamay\u0131 getiriyor: \u201c…burada Ham\u015fen konusuyla do\u011frudan ilgili g\u00f6r\u00fcnmemekle birlikte baz\u0131 Ermeni bayramlar\u0131n\u0131n geleneksel yorumlar\u0131n\u0131 sunuyoruz. Bunlar putperest d\u00f6nemlerden beri kutlanagelen, ama H\u0131ristiyanl\u0131\u011f\u0131n kabul\u00fcyle bazen isim bazen de kabuk de\u011fi\u015ftiren en eski Ermeni bayramlar\u0131d\u0131r…. Bu b\u00f6l\u00fcmleri, Hem\u015fin ara\u015ft\u0131rmac\u0131lar\u0131n\u0131n daha sonraki \u00e7al\u0131\u015fmalar\u0131na yarar\u0131 olur d\u00fc\u015f\u00fcncesiyle ekledim ki ara\u015ft\u0131rmalar \u201csakat\u201d do\u011fmas\u0131n…\u201d <\/em><\/p>\n Levon Kha\u00e7ikyan’\u0131n makalesi, \u201cHem\u015fin Gizemi\u201d adl\u0131 kitab\u0131n ana g\u00f6vdesini olu\u015fturuyor. Bu t\u00fcr \u201cbilimsel makaleler\u201dde aranan \u201c\u00f6zellikler\u201de \u201cb\u00fcy\u00fck bir ustal\u0131kla\u201d uyuldu\u011fu g\u00f6r\u00fcl\u00fcyor. Ham\u015fenliler’in \u201cgururlar\u0131n\u0131 ok\u015fayarak\u201d onlar\u0131n \u201ckom\u015fular\u0131ndan farkl\u0131 olarak yi\u011fit, \u00f6zverili, d\u00fcr\u00fcst ve i\u00e7ten\u201d olduklar\u0131n\u0131 \u00f6zellikle vurgulama ihtiyac\u0131 hissediliyor. Acaba d\u00fcnyan\u0131n b\u00fct\u00fcn emek\u00e7i halklar\u0131 yi\u011fit, \u00f6zverili, d\u00fcr\u00fcst ve i\u00e7ten de\u011fil midir? Makalesi dikkatle incelendi\u011finde, esas olarak, \u00f6zellikle T\u00fcrkiye Ham\u015fenlileri\u2019ne y\u00f6nelik Ermeni resm\u00ee tarih tezlerini aktarmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Kha\u00e7ikyan, Sovyetler Birli\u011fi’nin on be\u015f birlik cumhuriyetinden biri olan Ermenistan Sovyet Sosyalist Cumhuriyeti\u2019nin bu yurtta\u015f\u0131 ve Bilimler Akademisi \u00fcyesidir! Kulland\u0131\u011f\u0131 metot ve varmak istedi\u011fi nokta bak\u0131m\u0131ndan, Ba\u011fdik Avedisyan’\u0131n \u201c\u00c7evirenin \u00d6ns\u00f6z\u00fc\u201dnde ad\u0131n\u0131 and\u0131\u011f\u0131 Prof. M. Fahrettin K\u0131rz\u0131o\u011flu’ndan yapt\u0131\u011f\u0131yla bir fark\u0131 var m\u0131d\u0131r? Kha\u00e7ikyan, halklar\u0131 i\u00e7ten i\u00e7e bir \u201cH\u0131ristiyan-M\u00fcsl\u00fcman\u201d kampla\u015fmas\u0131na sevk etmeye de b\u00fcy\u00fck bir \u00e7aba harc\u0131yor. \u0130sl\u00e2miyet’i se\u00e7en \u201cetnik gruplar\u201d\u0131n daha \u00f6nce ill\u00e2 H\u0131ristiyan olduklar\u0131 gibi bir saplant\u0131 i\u00e7inde oldu\u011fu anla\u015f\u0131l\u0131yor. \u201cPaganl\u0131k\u201d diye bir inan\u0131\u015f\u0131n bulundu\u011funu kabullenmek istemiyor. Ham\u015fenliler\u2019in Sovyetler Birli\u011fi’ndeki say\u0131lar\u0131 hakk\u0131nda tahminden \u00f6te bilgi veremedi\u011fini de g\u00f6r\u00fcyoruz!<\/p>\n Prof. Paruyr Muradyan ve Ba\u011fdik Avedisyan\u2019\u0131n kitab\u0131n ba\u015f\u0131nda yer alan makalelerinde belirttikleri \u201ck\u00fc\u00e7\u00fck k\u0131saltma ve yetkili tan\u0131mlamalar\u201d veya \u201cbirtak\u0131m k\u00fc\u00e7\u00fck eklemeler ve bir iki d\u00fczeltme\u201d, di\u011fer kom\u015fu halklar\u0131 a\u015fa\u011f\u0131layan \u015foven ifadelerle ilgili neden i\u015fletilmemi\u015ftir? Kom\u015fu halklar\u0131 a\u015fa\u011f\u0131layan ifadeler, en az\u0131ndan makaleyi T\u00fcrk\u00e7e\u2019ye \u00e7eviren Ba\u011fdik Avedisyan taraf\u0131ndan baz\u0131 dipnotlar konularak ele\u015ftirilebilir ve ayn\u0131 g\u00f6r\u00fc\u015fte olunmad\u0131\u011f\u0131 belirtilebilirdi!<\/p>\n Makalede \u201ck\u00fc\u00e7\u00fck k\u0131saltmalar ve yetkili tan\u0131mlamalar\u201d veya \u201cbirtak\u0131m k\u00fc\u00e7\u00fck eklemeler ve bir iki d\u00fczeltme\u201d yapan Prof. Paruyr Muradyan da, bu makaleyi T\u00fcrk\u00e7e\u2019ye terc\u00fcme eden ve kitab\u0131n ikinci b\u00f6l\u00fcm\u00fcndeki \u201cal\u0131nt\u0131lar\u201d\u0131 i\u015fine geldi\u011fi noktada \u00f6zet ve t\u0131rnak i\u00e7inde yapan Ba\u011fdik Avedisyan da Levon Kha\u00e7ikyan gibi resmi tarih aktar\u0131c\u0131l\u0131\u011f\u0131 yaparak, yaln\u0131zca Ham\u015fen Tarihi\u2019ni karartm\u0131yorlar, Hem\u015fenlilere kom\u015fu di\u011fer halklar aras\u0131na d\u00fc\u015fmanl\u0131k tohumlar\u0131 ekiyorlar.<\/p>\n \u201cHem\u015fin Gizemi\u201d adl\u0131 kitap, 1992’de \u201cAnt Yay\u0131nlar\u0131\u201dndan \u00e7\u0131kan \u201cLazlar\u2019\u0131n Tarihi\u201d ve 1996’da yine \u201cBelge Yay\u0131nlar\u0131\u201dn\u0131n yay\u0131mlad\u0131\u011f\u0131 \u201cPontos K\u00fclt\u00fcr\u00fc\u201d adl\u0131 kitaplarla benzer \u00f6zellikleri ta\u015f\u0131yor. Bu kitaplar ilgili \u201cetnik gruplar\u201d\u0131n dil, tarih, k\u00fclt\u00fcr, gelenek ve g\u00f6renekleri hakk\u0131nda bilgi vermekten daha \u00e7ok, bu \u201cetnik gruplar\u201da y\u00f6nelik di\u011fer resm\u00ee tarih tezlerinin derin izlerini ta\u015f\u0131malar\u0131yla dikkat \u00e7ekiyor. \u201cHem\u015fin Gizemi\u201d adl\u0131 kitab\u0131n ana g\u00f6vdesini olu\u015fturan \u201cHam\u015fen Ermeni Tarihinden Sayfalar\u201d adl\u0131 makaleye (ve \u201cBirka\u00e7 S\u00f6z\u201d ve \u201c\u00c7evirenin \u00d6ns\u00f6z\u00fc\u201dn\u00fc yazanlara) g\u00f6re, Ham\u015fenliler Ermeni; \u201cLazlar\u2019\u0131n Tarihi\u201dne g\u00f6re Lazlar \u201cG\u00fcrc\u00fc\u201d \/ \u201cKartveli\u201d; \u201cPontos K\u00fclt\u00fcr\u00fc\u201dne g\u00f6re ise Pontus(lu)lar\u201d Elen’dir! Ham\u015fenliler Ermeni resm\u00ee tarih tezlerinin; Lazlar, \u201cG\u00fcrc\u00fc\u201d \/ \u201cKartveli\u201d resmi tarih tezlerinin ve \u201cPontus(lu)lar\u201d ise Elen resmi tarih tezlerinin insaf\u0131na terk ediliyor!<\/p>\n \u0130lgi \u00e7ekici olan bir di\u011fer nokta, yukar\u0131da adlar\u0131n\u0131 and\u0131\u011f\u0131m kitaplar ister telif, ister terc\u00fcme olsun yazarlar\u0131n\u0131n veya yay\u0131nevlerinin \u201csosyalist\u201d en az\u0131ndan \u201cmuhalif sol\u201d kimlikli olmalar\u0131d\u0131r. Ama\u00e7lar\u0131n\u0131n \u015fu ya da bu \u015fekilde resm\u00ee ideoloji aktar\u0131c\u0131l\u0131\u011f\u0131 yapmak oldu\u011fu anla\u015f\u0131lan yazarlar\u0131 bir kenara b\u0131rak\u0131rsak, \u201csosyalist\u201d veya en az\u0131ndan \u201cmuhalif sol\u201d kimlikli yay\u0131nevlerinin, T\u00fcrkiye\u2019deki resmi tarih tezlerine kar\u015f\u0131, d\u0131\u015f resm\u00ee tarih tezlerinin derin izlerini ta\u015f\u0131yan bu t\u00fcr kitaplar\u0131 yay\u0131mlamalar\u0131 anla\u015f\u0131labilir bir durum de\u011fildir. Bu t\u00fcr kitaplar\u0131n \u201cbaz\u0131 yay\u0131nevleri\u201d taraf\u0131ndan \u201cg\u00f6z\u00fc kapal\u0131\u201d yay\u0131mlanmas\u0131n\u0131n, \u201cmuhalif sol\u201dun \u201cmilliyetler sorunu\u201dna hi\u00e7 kafa yormam\u0131\u015f olmas\u0131ndan kaynakland\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r.<\/p>\n \u201cBaz\u0131 yay\u0131nevleri\u201dnin \u201cetnik gruplar\u201dla ilgili yay\u0131nlarda nesnel ger\u00e7ekli\u011fi yans\u0131tmayan d\u00fczeysiz ve \u00f6zensiz ifade ve \u201csaptamalar\u201d kar\u015f\u0131s\u0131nda daha dikkatli davranaca\u011f\u0131n\u0131 ve \u201cka\u015f yaparken g\u00f6z \u00e7\u0131karmayaca\u011f\u0131n\u0131\u201d \u00fcmit ederim. (30. VI. 2002)<\/p>\n [Konuyla Ba\u011flant\u0131l\u0131 ve \u00d6nerdi\u011fim Okumalar: <\/strong>Emin, Leon (1984): \u201cSSCB\u2019de M\u00fcsl\u00fcmanlar\u201d, APN Yay\u0131nevi, Moskova; \u0130sayev, M. I. (1977): \u201cNational Languages in the USSR: Problems and Solution\u201d, Progress Publishers, Moscow; \u201c<\/strong>Sovyet Halklar\u0131\u201d (1985 ): APN yay\u0131nevi, Moskova.]<\/p>\n [Resm\u00ee Tarih Aktar\u0131c\u0131l\u0131\u011f\u0131n\u0131 Ele\u015ftiren ve \u00d6nerdi\u011fim Okumalar: <\/strong>Aksamaz, Ali \u0130hsan (1997): \u201cBilin\u00e7li Olarak Geciktirilmi\u015f Bir De\u011finme\u201d, Tarih ve Toplum Dergisi, say\u0131 161, May\u0131s\/ circassiancenter.com.tr; \u00a0<\/strong>Aksamaz, Ali \u0130hsan (1999): \u201cYok Sayma ve\/veya Kimlik Dayatma \u00dczerine \u0130ki \u00d6rnek: \u201cYetersiz Bir Laz K\u00fclt\u00fcr\u00fc Ara\u015ft\u0131rmas\u0131\u201d, \u201cLazlar\u2019\u0131n Tarihi\u201d, Kafkasya Yaz\u0131lar\u0131, say\u0131 6\/ circassiancenter.com.tr; Aksamaz, Ali \u0130hsan (1999): \u201cPontos K\u00fclt\u00fcr\u00fc\u2019ne K\u0131sa Bir Dipnot\u201d, Kafkasya Yaz\u0131lar\u0131, say\u0131 7;\u00a0 Aksamaz, Ali \u0130hsan (1997): \u201cDil Tarih K\u00fclt\u00fcr, Gelenekleriyle Lazlar Kitab\u0131 \u00dczerine (R\u00f6portaj), Sorun Polemik Marksist \u0130nceleme- Ara\u015ft\u0131rma Dergisi, say\u0131 2, \u015eubat\/ circassiancenter.com.tr; Demirel, H\u00fcseyin (1999): Kafkasya\u2019da Neler Oluyor?\u201d, \u201cBir Ad\u0131m\u201d, say\u0131 1, Haziran]<\/p>\n [Kaynak: <\/strong>Ali \u0130hsan Aksamaz, \u201cResm\u00ee Tarih Resm\u00ee Tarihe Kar\u015f\u0131: \u201cHem\u015fin Gizemi\u201d, Sorun Polemik Marksist \u0130nceleme- Ara\u015ft\u0131rma Dergisi,<\/em> Say\u0131 4, G\u00fcz 2002, <\/em>Sorun Yay\u0131nlar\u0131 (\u201cDo\u011fu Karadeniz\u2019de Resm\u00ee \u0130deolojiler Ku\u015fatmas\u0131\u201d, 2. Bask\u0131, Belge Yay\u0131nlar\u0131, \u0130stanbul, 2011)]<\/p>\n","protected":false},"excerpt":{"rendered":" Ali İhsan Aksamaz Özellikle Sovyetler Birliği’nin dağılmasından sonraki dönemden başlamak üzere Türkiye’de etnisite ile ilgili telif ve çeşitli dillerden çeviri birçok kitap yayımlandı. Bu kitapların yayımlanmasının çok genel anlamda olumluluk taşıdığını söylemek pek de yanlış olmayacaktır. Ancak bu kitapların çoğunda “milliyetçi”, yeni resmi ideoloji ve tarih yaratma veya var olanları aktarma eğilimleri ağır basan, komşularını […]<\/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-44504","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\/44504","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=44504"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/44504\/revisions"}],"predecessor-version":[{"id":44510,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/44504\/revisions\/44510"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=44504"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=44504"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=44504"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"htt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