{"id":44559,"date":"2025-04-17T11:32:35","date_gmt":"2025-04-17T16:32:35","guid":{"rendered":"https:\/\/www.circassiancenter.com\/tr\/?p=44559"},"modified":"2025-04-14T11:37:58","modified_gmt":"2025-04-14T16:37:58","slug":"national-geographicin-dogu-karadenizi","status":"publish","type":"post","link":"https:\/\/www.circassiancenter.com\/tr\/national-geographicin-dogu-karadenizi\/","title":{"rendered":"\u201cNAT\u0130ONAL GEOGRAPH\u0130C\u201d\u0130N DO\u011eU KARADEN\u0130Z’\u0130"},"content":{"rendered":"

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

\u201cNational Geographic Gezi Traveler\u201d adl\u0131 derginin Aral\u0131k 1997\/ 3. say\u0131s\u0131nda \u00d6mer Asan’\u0131n \u201cgezi notlar\u0131\u201dna dayanarak yazd\u0131\u011f\u0131 anla\u015f\u0131lan ve \u201cKaradeniz\u2019in Atmacalar\u0131: Lazlar\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan bir makalesi yay\u0131nland\u0131.<\/p>\n

May\u0131s 1996\u2019da \u201cPontos K\u00fclt\u00fcr\u00fc\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan kitab\u0131n\u0131 \u201cBelge Yay\u0131nlar\u0131\u201dn\u0131n \u201cBilim Dizisi\u201dnden yay\u0131nlatan Asan\u2019\u0131n, \u201cNational Geographic Gezi Traveler\u201ddeki makalesine tarihsel ger\u00e7eklerle \u00f6rt\u00fc\u015fmeyen ve \u00e7eli\u015fen ve yanl\u0131\u015f bilgilendirmeye ve kafa kar\u0131\u015ft\u0131rmaya y\u00f6nelik baz\u0131 \u201ctarihsel bilgiler\u201d s\u0131k\u0131\u015ft\u0131rd\u0131\u011f\u0131 da g\u00f6r\u00fclmektedir.<\/p>\n

\u201cKaradeniz\u2019in Atmacalar\u0131: Lazlar\u201d ba\u015fl\u0131kl\u0131 makalesiyle ilgili ele\u015ftirilerimi ortaya koymadan \u00f6nce, Asan\u2019\u0131n \u00a0\u201cPontos K\u00fclt\u00fcr\u00fc\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan kitab\u0131yla ilgili baz\u0131 \u201ctespitler\u201dde bulunmak istiyorum.<\/p>\n

Asan, y\u00f6redeki \u201c…etnik yap\u0131lar\u0131n tek tek k\u00fclt\u00fcrel kimliklerini sorgulama olana\u011f\u0131 olmad\u0131\u011f\u0131 i\u00e7in bize miras kalan bug\u00fcn\u00fcn k\u00fclt\u00fcr\u00fcn\u00fc sorgulad\u0131m. T\u00fcm Karadeniz yerine bir k\u00f6y\u00fc yani kendi k\u00f6y\u00fcm\u00fc ve k\u00fclt\u00fcr\u00fcn\u00fc Of \u2018a yayarak ele ald\u0131m…\u201d<\/em> (s.xx\u0131\u0131i)\u00a0 itiraf\u0131nda bulunmas\u0131na ra\u011fmen, \u201c…Bug\u00fcnk\u00fc Karadeniz k\u00fclt\u00fcr\u00fcn\u00fcn k\u00f6kleri Pontos k\u00fclt\u00fcr\u00fcndedir. Halen konu\u015fulan dil ve aksanlar Pontos K\u00fclt\u00fcr\u00fcn\u00fcn kal\u0131nt\u0131lar\u0131d\u0131r…\u201d <\/em>(s.21)\u00a0 diye yazmakta bir \u00e7eli\u015fki g\u00f6rmemektedir. G\u00fcn\u00fcm\u00fczde bir k\u00f6yde kullan\u0131lan bir dil ve o k\u00f6y\u00fcn k\u00fclt\u00fcr\u00fc, b\u00fct\u00fcn bir b\u00f6lgenin, \u201cbilinmeyen zamanlar\u201ddan beri etnik yap\u0131s\u0131n\u0131 ve k\u00fclt\u00fcrel \u00f6zelliklerini yans\u0131tabilir mi? Bir k\u00f6y temel al\u0131narak yap\u0131lan b\u00f6ylesi bir \u00e7al\u0131\u015fma genellendi\u011finde \u201cbilimsel\u201d olabilir mi ?<\/p>\n

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Asan, b\u00f6lgeyi d\u00f6nemlere ay\u0131rmaks\u0131z\u0131n bir kesintisizlik i\u00e7inde ele almakla yetinmeyip, b\u00f6lge halklar\u0131n\u0131 da, \u201c…Miletliler Pontos\u2019ta kolonile\u015ftiklerinde yerli kavimleri de aralar\u0131nda eritmi\u015fler, onlara kendi k\u00fclt\u00fcrlerini, dinlerini kabul ettirmi\u015ftir…\u201d<\/em>(s.9) form\u00fcl\u00fcyle tekle\u015ftirmektedir.<\/p>\n

\u015eu ifadeleri de olduk\u00e7a ilgin\u00e7: \u201c …Mithridates veya Pont Krall\u0131\u011f\u0131 bir ulusa ba\u011f\u0131ml\u0131 de\u011fildi… \u00e7ok uluslu, \u00e7ok k\u00fclt\u00fcrl\u00fc, \u00e7e\u015fitli etnik unsurlar\u0131 i\u00e7inde bar\u0131nd\u0131ran uyumlu bir devletti. O zaman\u0131n hakim dili Yunanca resm\u00ee dil, hakim tanr\u0131 da Apollon du…\u201d <\/em>(s.21).<\/p>\n

\u201cO zaman\u201d ulus kavram\u0131 var m\u0131yd\u0131? \u00c7ok k\u00fclt\u00fcrl\u00fc, \u00e7e\u015fitli etnik unsurlar\u0131n h\u00e2kim dili, resm\u00ee dili \u201cYunanca\u201d olabilir miydi? G\u00fcn\u00fcm\u00fcz\u00a0 \u201culus devlet\u201d kavram\u0131n\u0131n bir sonucu olan \u201cresm\u00ee dil\u201d,\u00a0 kastetti\u011fi belli olmayan \u201co zaman\u201dda \u201cYunanca\u201d olabilir miydi? Asan\u2019 \u0131n, \u201co zaman\u201d dedi\u011fi, ancak ne zaman\u0131 kastetti\u011fi m\u00fcphem bir zaman kavram\u0131yla, b\u00f6lge tarihi ve etnik yap\u0131s\u0131n\u0131 tekmi\u015f gibi g\u00f6sterdi\u011fi tezi bir noktada kopukluk arz ediyor. Bu kopuklu\u011fu \u015fu ifadesinden de anl\u0131yoruz : \u201c…iki bin y\u0131l \u00f6nceki Pontos ger\u00e7e\u011fi ile bu y\u00fczy\u0131l\u0131m\u0131zdaki \u201cPontus\u201d olay\u0131n\u0131 birbirinden kolayca ay\u0131rt edebiliriz. Osmanl\u0131n\u0131n son d\u00f6nemlerinde ortaya \u00e7\u0131kan milliyet\u00e7ilik ak\u0131mlar\u0131n\u0131n etkisiyle yeni bir \u201cPontus Devleti\u201d h\u00fclyalar\u0131na kap\u0131lan Karadenizli Rumlar\u0131n tarihi yan\u0131lg\u0131lar\u0131 ayr\u0131 bir inceleme alan\u0131d\u0131r…\u201d <\/em>(s.20).<\/p>\n

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Bu kopuklu\u011fu neden belirtme ihtiyac\u0131 hissediyor? E\u011fer amac\u0131 yaln\u0131zca, \u201ckendisinin d\u00e2hil oldu\u011fu k\u00fclt\u00fcr\u00fc\u201d\u00a0 ifade etmekse, neden b\u00f6lgenin tamam\u0131n\u0131 \u201cPontos K\u00fclt\u00fcr\u00fc\u201d\u00a0 kavram\u0131yla a\u00e7\u0131klama yolunu se\u00e7iyor? Bu kopukluk, tezi i\u00e7indeki kesintisizlikle bir \u00e7eli\u015fki te\u015fkil etmiyor mu? Ayr\u0131ca \u201cKaradenizli Rumlar\u201d\u00a0 ifadesiyle kimleri kastediyor? O d\u00f6nemde \u201cFener Rum Ortodoks Kilisesi\u201dne ba\u011fl\u0131 olan herkesin etnik olarak \u201cRum\u201d oldu\u011funu iddia etmesi bir \u00e7eli\u015fki de\u011fil mi? Yine o d\u00f6nemde anadilleri T\u00fcrk\u00e7e, Rumca veya Lazca olan, ama \u201cFener Rum Ortodoks Kilisesi\u201dne ba\u011fl\u0131 Ortodoks H\u0131ristiyanlar\u0131n etnik k\u00f6kenlerine ili\u015fkin elinde herhangi bir belge var m\u0131?\u00a0 Stefanos Yerasimos, o d\u00f6nemle ilgili olarak \u015fu \u00f6nemli tespiti yap\u0131yor:<\/p>\n

\u201cOrtodoks H\u0131ristiyan n\u00fcfus, I9. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda yeni bir canlanma s\u00fcrecine giren kilise ile yeni burjuvazinin birlikte y\u00fcr\u00fctt\u00fckleri \u00e7abalar\u0131n etkisi alt\u0131na girecek ve k\u00f6keni ne olursa olsun Anadolu’da ya\u015fayan, T\u00fcrk\u00e7e ya da Rumca konu\u015fan b\u00fct\u00fcn Ortodokslar gibi, Yunan ulusuna ait olma duygusunu benimsemeye ba\u015flayacakt\u0131. Osmanl\u0131lar\u0131n dine dayal\u0131 eski\u00a0 \u201cmillet\u201d\u00a0 yap\u0131lar\u0131n\u0131 kendi i\u00e7inde eriten milliyet\u00e7ilik olgusunun ink\u00e2r edilemeyecek y\u00fckseli\u015fi kar\u015f\u0131s\u0131nda art\u0131k etnik k\u00f6kenler tart\u0131\u015fmas\u0131n\u0131n fazla bir anlam ta\u015f\u0131mad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir…\u201d <\/em>(\u201cMilliyetler ve S\u0131n\u0131rlar\u201d, s.353, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul, 1994).<\/p>\n

Asan, \u201cPontos K\u00fclt\u00fcr\u00fc\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan kitab\u0131yla yaln\u0131zca kafalar\u0131 kar\u0131\u015ft\u0131rmay\u0131 de\u011fil, kitab\u0131n\u0131n ba\u015f\u0131nda \u201cbelli \u00e7evreler\u201d olarak niteledi\u011fi insanlara, \u201cLaz = Pontos(lu) = Yunanl\u0131\u201d propagandas\u0131n\u0131 bir \u015fekilde tekrarlatmay\u0131 da ustal\u0131kla ba\u015farmaktad\u0131r.<\/p>\n

Asan’\u0131n \u201cPontos\u201da y\u00fckledi\u011fi anlam, yaln\u0131zca \u201cToros, Trakya vb\u201d gibi bir b\u00f6lge anlam\u0131ndaysa, neden kesintisiz bir \u00e7izgide \u201cPontus\u201du, \u201cElen K\u00fclt\u00fcr\u00fc\u201dne mal etme \u00e7abas\u0131 i\u00e7inde g\u00f6z\u00fck\u00fcyor?<\/p>\n

Asan\u2019\u0131n, \u201cN\u00fcfus M\u00fcbadele Antla\u015fmas\u0131\u201dyla Do\u011fu Karadeniz B\u00f6lgesinden Yunanistan’a giden Ortodoks H\u0131ristiyanlar\u0131n aradan bunca zaman ge\u00e7mesine ra\u011fmen, Yunan toplumuyla kayna\u015famamas\u0131 konusuna hi\u00e7 de\u011finmemesi ve onlar\u0131n orada sahip olduklar\u0131 \u201ck\u00fclt\u00fcrel haklar\u201da (!) hi\u00e7 vurgu yapmamas\u0131 ve Sovyetler Birli\u011fi \u201cPontus(lu)lar\u201d\u0131n\u0131n durumlar\u0131na hi\u00e7 de\u011finmemesi, bunun yerine kitab\u0131nda de\u011fil ama bir dergide, \u201cPontus k\u00fclt\u00fcr\u00fc bug\u00fcn d\u00f6rt dille ya\u015famaya devam ediyor. T\u00fcrk\u00e7e, Rumca,\u00a0 Lazca ve Ermenice’de…\u201d<\/em> (Radikal Gazetesi \u00a0Pazar Eki, no 3) diye yazmas\u0131 \u00fcstlendi\u011fi misyon hakk\u0131nda ipu\u00e7lar\u0131 vermektedir.\u00a0<\/em><\/p>\n

\u201cPontos K\u00fclt\u00fcr\u00fc\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan kitap dikkatle incelendi\u011finde, Asan\u2019\u0131n T\u00fcrkiye’deki resm\u00ee tarih tezlerine kar\u015f\u0131 \u201cElen\u201d resm\u00ee tarih tezlerinin aktar\u0131c\u0131l\u0131\u011f\u0131na soyundu\u011fu g\u00f6r\u00fclmektedir. \u201cKimlik sorunum art\u0131k benim i\u00e7in sorun olmu\u015ftu…\u201d <\/em>( s.3) diye kitab\u0131n\u0131 yazmaya ba\u015flayan Asan, dilini konu\u015ftu\u011fu (!) insanlar\u0131n kimli\u011fini savunmaktan vazge\u00e7erek, kom\u015fular\u0131na \u201cPontuslu Kimli\u011fi\u201dni empoze eden traji-komik bir misyonu \u00fcstlenmi\u015f g\u00f6r\u00fcnmektedir. \u0130\u015fin daha da tuhaf\u0131 bu misyonu \u201cmuhalif sol\u201d zeminde bu kimlikle y\u00fcr\u00fctebilmesi.<\/p>\n

Asan\u2019\u0131n, \u201cPontos K\u00fclt\u00fcr\u00fc\u201d kitab\u0131yla \u201cElen\u201d resm\u00ee tarih tezlerinin aktar\u0131c\u0131l\u0131\u011f\u0131na soyunmu\u015f olmas\u0131 ve bu resm\u00ee tarih tezlerinden kaynaklanan ink\u00e2rc\u0131 sat\u0131rlar\u0131 ustal\u0131kla \u201cKaradeniz’in Atmacalar\u0131: Lazlar\u201d makalesine yans\u0131tmas\u0131 sebebiyle bu makaleyi kaleme ald\u0131m.<\/p>\n

Derginin \u201c\u0130\u00e7indekiler\u201d b\u00f6l\u00fcm\u00fcndeki spotta \u015fu ifadeler yer al\u0131yor: \u201c..Karadeniz ile \u00f6zde\u015fle\u015fmi\u015f, ayr\u0131 bir lisan olu\u015fturmu\u015f… Do\u011fu Karadeniz in k\u00fc\u00e7\u00fck co\u011frafyas\u0131nda da\u011f\u0131n\u0131k ve dam\u0131t\u0131lm\u0131\u015f olarak varl\u0131k g\u00f6steren Lazlar…<\/em> \u201c (s. 10) Makalenin hemen ba\u015f\u0131nda ise, \u015fu spotu g\u00f6r\u00fcyoruz: \u201cKaradeniz deyince akla ilk olarak Lazlar gelir. Asl\u0131nda Do\u011fu Karadeniz’ in k\u00fc\u00e7\u00fck bir b\u00f6l\u00fcm\u00fcnde da\u011f\u0131n\u0131k olarak ya\u015famalar\u0131na kar\u015f\u0131n, dilleri ve k\u00fclt\u00fcrleriyle varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcren Lazlar, Karadeniz’le \u00f6zde\u015fle\u015fmi\u015f durumda.\u201d<\/em> (s. 99). Bu iki spotun, \u201ckonu\u201d hakk\u0131nda bilgisiz olan ve sadece konu ba\u015fl\u0131klar\u0131n\u0131 okumakla yetinen okuyucular\u0131 gafil avlamak ve \u015fartland\u0131rmak amac\u0131yla se\u00e7ilmi\u015f oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Okuma al\u0131\u015fkanl\u0131\u011f\u0131 olan ve \u201ckonu\u201dya susam\u0131\u015fl\u0131k derecesinde ilgi duyan okuyucular\u0131 spotlardaki \u015fartland\u0131rmadan sonra \u015fu \u201cbilgilendirme\u201d bekliyor: \u201cHer ne hikmetse bu ne\u015feli insanlar, kazand\u0131klar\u0131 \u015f\u00f6hretle Karadeniz’in bir zamanlar Lazistan olarak an\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015f, bu s\u00f6ylentiyi g\u00fcn\u00fcm\u00fcze kadar ta\u015f\u0131m\u0131\u015flar. Oysa tarihin hi\u00e7bir d\u00f6neminde Karadeniz’e egemen bir Laz Krall\u0131\u011f\u0131 kurulmam\u0131\u015f, b\u00f6yle bir tan\u0131mlamay\u0131 gerektirecek bir n\u00fcfus yo\u011funlu\u011fu da saptanmam\u0131\u015f. Baz\u0131 Romal\u0131 tarih\u00e7ilere atfen ileri s\u00fcr\u00fclen Laz Krall\u0131\u011f\u0131 hakk\u0131nda g\u00fcn\u00fcm\u00fcze somut hi\u00e7bir kan\u0131t ula\u015fmam\u0131\u015f. Laz diliyle ilgili herhangi bir metin de hen\u00fcz bulunamam\u0131\u015f .\u201d<\/em> (s. 106).<\/p>\n

Asan, \u201ckonu\u201dyu sapt\u0131r\u0131yor. \u201cUzo sofras\u0131 muhabbetleri\u201dni okuyucuya tarihsel bilgiymi\u015f gibi aktar\u0131yor. \u201cHer ne hikmetse\u201d ifadesini kullanmas\u0131 bile tek ba\u015f\u0131na ger\u00e7ek niyetinin ipu\u00e7lar\u0131n\u0131 ortaya koymas\u0131 bak\u0131m\u0131ndan manidard\u0131r: Laz Tarihi, dili ve varl\u0131\u011f\u0131n\u0131 kabul etmek istemiyor. E\u011fer niyeti kafa kar\u0131\u015ft\u0131rmak de\u011fil de, \u201cgezi notlar\u0131n\u0131 aktarmak ve \u00e7al\u0131\u015fmas\u0131na renk katmak i\u00e7in tarihsel bilgiler de aktarmak olsayd\u0131, makalesini yazmadan \u00e7ok \u00f6nce yay\u0131nlanm\u0131\u015f olan \u015fu yay\u0131nlar\u0131 en az\u0131ndan yok saymazd\u0131:<\/p>\n

\u201cGeorg Ostrogorsky, (\u00e7ev.) Prof. Dr. Fikret I\u015f\u0131ltan, \u201cBizans Devleti Tarihi\u201d, T\u00fcrk Tarih Kurumu, 1986; Bilge Umar, \u201cT\u00fcrkiye’deki Tarihsel Adlar\u201d, \u0130nk\u0131l\u00e2p Kitabevi, \u0130stanbul, 1993; Gerg Am\u0131cba, (\u00e7ev.) Hayri Ersoy, \u201cOrta\u00e7a\u011fda Ahhazlar-Lazlar\u201d, Nart Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1993; Ogni K\u00fclt\u00fcr Dergisi; Stefanos Yerasimos, \u201cMilliyetler ve S\u0131n\u0131rlar\u201d, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul, 1994; M. Recai \u00d6zg\u00fcn, \u201cLazlar\u201d, \u00c7iviyaz\u0131lan, \u0130stanbul, 1996.\u201d<\/p>\n

Asan’\u0131n pek ho\u015funa gitmeyecek, ama ben burada k\u0131saca bir tarih\u00e7e vermek istiyorum:<\/p>\n

G\u00fcrc\u00fc ve Abhaz- Abaza kaynaklar\u0131nda Egrisi Krall\u0131\u011f\u0131; Roma ve Bizans kaynaklar\u0131nda ise Lazika Krall\u0131\u011f\u0131 olarak ge\u00e7en krall\u0131k, MS 2. y\u00fczy\u0131lda, bug\u00fcn Bat\u0131 G\u00fcrcistan olarak bilinen co\u011frafyada yerel siyas\u00ee birimlerin kesin bi\u00e7imini almas\u0131 sonucunda ortaya \u00e7\u0131kt\u0131. 5. ve 6. y\u00fczy\u0131l Bizans tarih\u00e7ileri, Kolhlar\u0131n Lazlar veya Kolha (Kolheti)\u2019\u0131n da Lazika oldu\u011funu yazm\u0131\u015flard\u0131r. Kolheti, yakla\u015f\u0131k olarak, bug\u00fcnk\u00fc Gagra s\u0131n\u0131r\u0131ndan \u00c7oruh a\u011fz\u0131na kadar uzanan b\u00f6lgeyi kaps\u0131yordu.<\/p>\n

Kolhlarla \u201cElenler\u201d aras\u0131nda, Karadeniz havzas\u0131 b\u00f6lgesi bir rekabet b\u00f6lgesiydi. Kolhlar\u0131n yay\u0131lma alan\u0131 bat\u0131ya do\u011fru Karadeniz’in g\u00fcney k\u0131y\u0131lan boyunca uzan\u0131yordu. Kolheti y\u00f6netim alan\u0131, bug\u00fcn T\u00fcrkiye’nin s\u0131n\u0131rlan d\u0131\u015f\u0131nda kalan b\u00f6lgeden ba\u015flamak \u00fczere. Do\u011fu Karadeniz k\u0131y\u0131lar\u0131 boyunca uzan\u0131rken, Kolheti k\u00fclt\u00fcr alan\u0131 G\u00fcneydo\u011fu Karadeniz k\u0131y\u0131lar\u0131n\u0131 izleyerek \u201cTrabzon\u201da kadar uzan\u0131yordu.<\/p>\n

\u201cTrabzon\u201dun do\u011fusundan \u00c7oruh yata\u011f\u0131na kadar olan b\u00f6lge, Lazlar\u0131n yo\u011fun olarak ya\u015fad\u0131klar\u0131 bir b\u00f6lge haline gelmesine ra\u011fmen Lazika Krall\u0131\u011f\u0131’n\u0131n y\u00f6netim alan\u0131 d\u0131\u015f\u0131nda kalm\u0131\u015ft\u0131.<\/p>\n

G\u00fcneydo\u011fu Karadeniz y\u00f6resinde \u201cLaz ad\u0131n\u0131\u201d ta\u015f\u0131yan y\u00f6netsel bir birinin olu\u015fturulmas\u0131n\u0131n ge\u00e7mi\u015fi ancak 1204 y\u0131l\u0131na rastlar. Bu y\u00f6netim birimi, \u201cTheme De Grande Lazia\u201d ad\u0131n\u0131 ta\u015f\u0131yordu ve 1461 ‘e kadar ya\u015fad\u0131.<\/p>\n

1851\u2019de Acara \u00e7evresi, Yukar\u0131 Gurya ile birlikte, kurulmu\u015f olan Osmanl\u0131 Lazistan Sanca\u011f\u0131’na ba\u011fland\u0131.\u201d<\/p>\n

Asan, makalesinde Lazca ile ilgili olarak \u201c\u00f6nemli bir tespitte\u201d de bulunuyor: \u201cBug\u00fcn be\u015f ayr\u0131 il\u00e7ede ya\u015fayan Lazlar, ayn\u0131 dili be\u015f ayr\u0131 leh\u00e7ede konu\u015fuyorlar…\u201d<\/em> (s. 107).<\/p>\n

Asan’\u0131n \u201cleh\u00e7e\u201d ile kastetmek istedi\u011finin ne oldu\u011funu bilemiyorum. Lazlar\u0131n ya\u015fad\u0131ktan il\u00e7elere g\u00f6re birer \u201cleh\u00e7e\u201d ihdas etme gibi bir beceri g\u00f6sterdi\u011fi i\u00e7in kendisini tebrik etmek gerek! Ancak Lazlar T\u00fcrkiye\u2019de yaln\u0131zca kendisinin \u201ctespit etme becerisi\u201dni g\u00f6sterdi\u011fi be\u015f il\u00e7ede ya\u015fam\u0131yorlar. Kendisine ileride faydal\u0131 olur d\u00fc\u015f\u00fcncesiyle Lazca ve konu\u015fuldu\u011fu y\u00f6reler hakk\u0131nda k\u0131saca bilgi vermek isterim. Lazca (Lazuri Nena \/ \u00c7\u0306anuri Nena), \u00e7o\u011funlukla T\u00fcrk\u00e7e’nin Karadeniz \u015fivesi veya \u201cRumca\u201d \/ \u201cPontus\u00e7a\u201d zannedilir. Kimi dilbilimciler, Lazca ve Megrelce\u2019yi antik Kolheti dili olarak da bilinen Zanca’n\u0131n (Zanuri Nena) zaman i\u00e7inde ayr\u0131lm\u0131\u015f ve kendi ba\u015flar\u0131na geli\u015fmi\u015f iki diyale\u011fi olarak tan\u0131mlar. Lazca, tarihsel olarak Rize’nin Pazar (Atina), Arde\u015fen (Art\u0306a\u015feni), \u00c7aml\u0131hem\u015fin (Vija), F\u0131nd\u0131kl\u0131 (Vitse), Artvin’in Arhavi (Arkabi) ve Hopa (Khopa), Bor\u00e7ka il\u00e7elerinde; Acaristan’\u0131n Batumi kenti civar\u0131nda; Abhazya’da ve \u201cDoksan\u00fc\u00e7 Harbi\u201dnden (1877-1878) sonra Osmanl\u0131 y\u00f6netimi d\u0131\u015f\u0131nda kalan topraklardan g\u00f6\u00e7 ederek Ak\u00e7akoca, Karam\u00fcrsel, Sapanca, Yalova vb. muhacir yerle\u015fim merkezlerinde topluca ya\u015fayanlar aras\u0131nda konu\u015fulmaktad\u0131r.<\/p>\n

Asan, eline ge\u00e7en f\u0131rsat\u0131 \u201chassas\u201d bir \u015fekilde de\u011ferlendirerek kafalar\u0131 kar\u0131\u015ft\u0131rmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u201cNational Geographic Gezi Traveler\u201d adl\u0131 derginin a\u015fa\u011f\u0131daki mektupta bahsetti\u011fim uzun makalemin, Lazca ile ilgili bir b\u00f6l\u00fcm\u00fcn\u00fc \u201cbaz\u0131 k\u0131saltmalarla \u201cLaz Dili\u201d ba\u015fl\u0131\u011f\u0131yla ve imzamla, Asan’\u0131n makalesinin hemen ard\u0131nda onun makalesine destek veriyormu\u015fum imaj\u0131n\u0131 uyand\u0131racak bir \u015fekilde dizayn etmesi de olduk\u00e7a dikkat \u00e7ekici!<\/p>\n

\u201cNational Geographic Gezi Traveler\u201d adl\u0131 derginin de bu \u201ckonu\u201dda olduk\u00e7a \u201chassas\u201d oldu\u011fu ortaya \u00e7\u0131k\u0131yor. Asan’\u0131n \u201cKaradeniz’in Atmacalar\u0131: Lazlar\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan makalesi, okuyucular\u0131n\u0131n tepkisiyle kar\u015f\u0131la\u015ft\u0131. Dergi benden bir a\u00e7\u0131klama istedi. \u201cKonu\u201dya katk\u0131 sa\u011flamak amac\u0131yla bir a\u00e7\u0131klama g\u00f6nderdim ve \u201cNational Geographic Gezi Traveler\u201d\u0131n Ocak 1998\/ 4. say\u0131s\u0131n\u0131n \u201cTart\u0131\u015fma K\u00f6\u015fesi\u201dnde yay\u0131nland\u0131. Ancak son s\u00f6z, \u201cAsan\u2019\u0131n Yan\u0131t\u0131\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda kendisine s\u00f6ylettirildi.<\/p>\n

Asan’\u0131n \u00f6zele\u015ftiri yaparak \u201cKaradeniz\u201de y\u00f6nelik bundan sonraki \u00e7al\u0131\u015fmalar\u0131nda objektif davranaca\u011f\u0131n\u0131 ve \u201ctoplu sat\u0131\u015f rekorlar\u0131\u201d k\u0131rd\u0131\u011f\u0131n\u0131 duydu\u011fum \u201cPontos K\u00fclt\u00fcr\u00fc\u201d ba\u015fl\u0131kl\u0131 kitab\u0131n\u0131n ikinci bask\u0131s\u0131nda, ald\u0131\u011f\u0131 ele\u015ftiriler do\u011frultusunda yapaca\u011f\u0131 g\u00f6zden ge\u00e7irmelerle bu ele\u015ftirilerimi anlams\u0131z hale getirece\u011fini \u00fcmit ederim. Kendisine bir hat\u0131rlatmada bulunmak isterim: T\u00fcrkiye’deki resm\u00ee tarih tezlerini ele\u015ftirmek, ba\u015fka \u00fclkelerin resm\u00ee tarih tezlerine dayanmakla ger\u00e7ekle\u015ftirilemez. (Mart 1998)<\/p>\n

\u00a0<\/strong><\/p>\n

Ek 1: National Geographic Gezi Traveler\u2019a Mektup<\/strong><\/p>\n

(11.12.1997 tarihinde faksland\u0131)<\/p>\n

\u201cBir insan\u0131, ger\u00e7ekten uyuyorsa, uyand\u0131rmak kolayd\u0131r. Ama uyumuyor da uyur gibi yap\u0131yorsa d\u00fcnyan\u0131n t\u00fcm \u00e7abas\u0131n\u0131 harcasan\u0131z da bo\u015ftur.\u201d <\/em>[Gandi]<\/strong><\/p>\n

\u201cGezi\u2019ye A\u00e7\u0131k Mektup,<\/strong><\/p>\n

Temmuz\u2019un son g\u00fcnlerinde, Hande \u00c7okk\u00fc\u00e7\u00fck telefonla arayarak, \u201cNational Geographic\u201din T\u00fcrkiye versiyonu bir dergi \u00e7\u0131kartacaklar\u0131n\u0131, ilk say\u0131da Lazlar konusunu i\u015fleyeceklerini belirterek kapsaml\u0131 bir makale talebinde bulundu. \u0130leride yanl\u0131\u015f bilgilendirmelere yol a\u00e7abilecek bir \u00e7al\u0131\u015fman\u0131n i\u00e7inde bulunmak istemeyece\u011fimi, yaz\u0131 yay\u0131mlanmadan \u00f6nce g\u00f6rmek \u015fart\u0131yla yard\u0131mc\u0131 olabilece\u011fimi s\u00f6yledim. Hande \u00c7okk\u00fc\u00e7\u00fck, endi\u015fe edecek bir durumun s\u00f6z konusu olmad\u0131\u011f\u0131n\u0131, \u201coperasyonun\u201d ba\u015f\u0131nda bulundu\u011funu vurgulad\u0131. Foto\u011fraf \u00e7ekimleri konusunda da yard\u0131m istedi. Y\u00f6rede yard\u0131mc\u0131 olabilecek ki\u015filerin adlar\u0131n\u0131 verdim. Bu ki\u015filere de telefon ederek yard\u0131mc\u0131 olmalar\u0131n\u0131 rica ettim.<\/p>\n

K\u0131sa bir s\u00fcre sonra, benden istenen, olduk\u00e7a uzun bir makale yazarak Hande \u00c7okk\u00fc\u00e7\u00fck\u2019e ula\u015ft\u0131rd\u0131m.<\/p>\n

Birka\u00e7 g\u00fcn ge\u00e7ti. Foto\u011fraf sanat\u00e7\u0131s\u0131, \u00fcstat Manuel \u00c7\u0131tak da, Arhavi’den birka\u00e7 kez telefonla arayarak bilgime ba\u015fvurdu.<\/p>\n

Aradan d\u00f6rt ay ge\u00e7mesine ra\u011fmen, makalemin ak\u0131beti konusunda. \u201coperasyon\u201dun ba\u015f\u0131ndaki Hande \u00c7okk\u00fc\u00e7\u00fck taraf\u0131ndan hi\u00e7bir \u015fekilde bilgilendirilmedim. Gezi\u2019nin 1. say\u0131s\u0131 \u00e7\u0131kt\u0131\u011f\u0131nda, kendisini telefonla \u201cnezaket icab\u0131\u201d kutlad\u0131\u011f\u0131mda bile!<\/p>\n

Gezi’nin Aral\u0131k 1997\/3. say\u0131s\u0131nda Asan’\u0131n, \u201cKaradeniz Atmacalar\u0131: Lazlar\u201d ba\u015fl\u0131kl\u0131 makalesi yay\u0131mland\u0131. 106, 107 ve 109. sayfalarda sat\u0131r aralar\u0131na s\u0131k\u0131\u015ft\u0131rd\u0131\u011f\u0131 \u201cyanl\u0131\u015f\u201d tarihsel \u201cbilgilerle\u201d art niyetini a\u00e7\u0131k\u00e7a ortaya koyuyor. \u201cPontus K\u00fclt\u00fcr\u00fc\u201d kitab\u0131yla saf\u0131n\u0131 belirlemi\u015f olan Asan, ait oldu\u011funu il\u00e2n etti\u011fi k\u00fclt\u00fcr\u00fcn siyasal \u00f6rg\u00fctlenmesi olan Pontus Krall\u0131\u011f\u0131n\u0131n sald\u0131rganl\u0131klar\u0131na kar\u015f\u0131 topraklar\u0131n\u0131 koruyan Lazlardan, entelekt\u00fcel cambazl\u0131kla y\u00fczlerce y\u0131l sonra intikam almaya \u00e7al\u0131\u015fmaktad\u0131r. Kendisi \u00e7ok iyi bilir, tarihi tahrif etmek su\u00e7tur, d\u00fczenbazl\u0131kt\u0131r.<\/p>\n

\u201cYanl\u0131\u015fl\u0131klar\u0131\u201d burada aktarmak istemiyorum. Elindeki yeterli kaynaklara ra\u011fmen, neden bu \u201cyanl\u0131\u015f\u0131\u201d yapt\u0131\u011f\u0131 sormak da istemiyorum.<\/p>\n

Ayn\u0131 alanda be\u015f y\u0131l\u0131n\u0131 doldurmu\u015f bir ba\u015fka dergiye rakip olma iddias\u0131ndaki \u201cGezi\u201dnin, \u015fahs\u0131ma \u0131smarlad\u0131\u011f\u0131 makalenin ak\u0131beti konusunda h\u00e2l\u00e2 sessiz kalmas\u0131 gazetecilik eti\u011fiyle ba\u011fda\u015f\u0131yor mu?<\/p>\n

Lazlar\u0131n tarihlerine ili\u015fkin m\u00fcphem \u201cbilgiler\u201d yay\u0131mlamak ve bunlar\u0131 spota \u00e7\u0131karmak ne anlama geliyor?<\/p>\n

Ali \u0130hsan Aksamaz\u201d<\/p>\n

(Bu mektup, \u201cNational Geographic Gezi Traveler\u201d adl\u0131 derginin k\u00fcnyesinde yer alan adlar\u0131n hepsine ayr\u0131ca posta ile de g\u00f6nderilmi\u015ftir).<\/p>\n

\u00a0<\/strong><\/p>\n

Ek 2: \u201cNational Geographic T\u00fcrkiye’ye Mektup<\/strong><\/p>\n

(02. 09. 2002 tarihinde e-mail ile g\u00f6nderildi)<\/p>\n

\u201cNational Geographic T\u00fcrkiye\u201d Forum’a,<\/p>\n

forum@nationalgeographic.com.tr<\/a><\/p>\n

\u201cNational Geographic T\u00fcrkiye\u201dnin Eyl\u00fcl 2002 say\u0131s\u0131nda Erla Zwingle\u2019nin \u201cTanr\u0131lar Diyar\u0131 (Karadeniz)\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan bir \u201cyaz\u0131\u201ds\u0131 yay\u0131nland\u0131. \u201cGezi notlar\u0131\u201dna dayand\u0131\u011f\u0131 anla\u015f\u0131lan \u201cyaz\u0131\u201ds\u0131na baz\u0131 \u201ctarihsel bilgiler\u201d de ekledi\u011fi g\u00f6r\u00fclmektedir. \u201cYaz\u0131\u201ds\u0131nda tespit etti\u011fim ve tarihsel ger\u00e7eklerle \u00f6rt\u00fc\u015fmeyen ve \u00e7eli\u015fen \u201ctarihsel bilgiler\u201di a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmak ve \u201cNational Geographic T\u00fcrkiye\u201d okuyucular\u0131na katk\u0131da bulunmak amac\u0131yla kaleme ald\u0131\u011f\u0131m makalemin \u201cNational Geographic T\u00fcrkiye\u201dnin Ekim 2002 say\u0131s\u0131ndaki \u201cforum\u201d k\u00f6\u015fesinde yay\u0131nlanmas\u0131n\u0131 rica eder, sayg\u0131lar sunar\u0131m.<\/p>\n

Ali ihsan Aksamaz<\/p>\n

\u201cSn. Zwingle’ye A\u00e7\u0131k Mektup!\u00a0<\/strong><\/em><\/p>\n

    \n
  1. sayfada \u015fu ifadeleri kullanm\u0131\u015fs\u0131n\u0131z: \u201c…gemiler dolusu eski Yunanl\u0131 yerle\u015fimci buraya gelip k\u0131y\u0131daki ticaret yollar\u0131 \u00fczerinde koloniler kurdu… Karadeniz k\u0131y\u0131lar\u0131n\u0131n eski Yunanl\u0131lar taraf\u0131ndan isk\u00e2n edilmesi…\u201d <\/em>\u00a0<\/em><\/li>\n<\/ol>\n

    \u201cGemiler dolusu eski Yunanl\u0131\u201d ve \u201cisk\u00e2n\u201d ifadelerini hangi noktaya varmak i\u00e7in \u00f6zellikle vurgulama ihtiyac\u0131 hissediyorsunuz? \u201cEski Yunanl\u0131lar\u201d\u0131n, Karadeniz k\u0131y\u0131lar\u0131nda koloniler kurmalar\u0131n\u0131n amac\u0131n\u0131n, bu b\u00f6lgenin zenginliklerini talan etmek ve y\u00f6re insanlar\u0131n\u0131 da s\u00f6m\u00fcrmek oldu\u011funa neden hi\u00e7 de\u011finmiyorsunuz? \u201cRomantik bir deniz yolculu\u011fu\u201d g\u00f6r\u00fcnt\u00fcs\u00fc \u00e7izerek kolonicileri \u015firin g\u00f6stermeye \u00e7al\u0131\u015f\u0131yorsunuz. Kulland\u0131\u011f\u0131n\u0131z \u201cisk\u00e2n\u201d ve \u201cgemiler dolusu\u201d ifadelerinizle ilgili istatistik\u00ee bilgilere sahip misiniz?\u00a0<\/em><\/p>\n

      \n
    1. sayfadaki, \u00fcst foto\u011fraf alt\u0131nda \u015fu \u201ca\u00e7\u0131klama\u201d yer al\u0131yor: \u201c…1920’lerde Yunanistan ile T\u00fcrkiye aras\u0131nda imzalanan N\u00fcfus M\u00fcbadelesi Anla\u015fmas\u0131 \u00e7er\u00e7evesinde bir milyon kadar Rum Ortodoks Yunanistan\u2019a g\u00f6\u00e7erken, Yunan h\u00fck\u00fcmeti de M\u00fcsl\u00fcman vatanda\u015flar\u0131n\u0131 T\u00fcrkiye’ye g\u00f6ndermi\u015fti. Sultan Murat Yaylas\u0131 ndaki… az say\u0131daki Rum ise \u0130sl\u00e2m dinini kabul ettikleri i\u00e7in m\u00fcbadele kapsam\u0131 d\u0131\u015f\u0131nda tutulmu\u015ftu.\u201d <\/em>\u00a0<\/em><\/li>\n<\/ol>\n

      N\u00fcfus M\u00fcbadele Anla\u015fmas\u0131\u2019yla T\u00fcrkiye\u2019den Yunanistan\u2019a giden Ortodoks H\u0131ristiyanlar\u0131 \u00f6zellikle etnik bir k\u00f6kene dayand\u0131rmaya \u00e7al\u0131\u015farak Rum olarak tan\u0131ml\u0131yorken, Yunanistan’dan T\u00fcrkiye’ye gelenleri yaln\u0131zca M\u00fcsl\u00fcman olarak tan\u0131ml\u0131yorsunuz. \u201cBu m\u00fcbadele\u201dde belirleyici olan din ise, Yunanistan\u2019a giden b\u00fct\u00fcn Ortodoks H\u0131ristiyanlar\u0131 nas\u0131l Rum etnik k\u00f6kenine dayand\u0131rabiliyorsunuz? O d\u00f6nemde \u201cFener Rum Ortodoks Kilisesi’ne ba\u011fl\u0131 olan herkesin etnik olarak \u201cRum\u201d oldu\u011funu iddia etmeniz bir \u00e7eli\u015fki de\u011fil mi? Yine o d\u00f6nemde anadilleri T\u00fcrk\u00e7e, \u201cRumca\u201d veya Lazca olan, ama \u201cFener Rum Ortodoks Kilisesi\u201dne ba\u011fl\u0131 Ortodoks H\u0131ristiyanlar\u0131n etnik k\u00f6kenlerine ili\u015fkin elinizde bir belge var m\u0131 ?\u00a0<\/em>\u00a0<\/em><\/p>\n

      Sultan Murat Yaylas\u0131\u2019nda \u0130sl\u00e2m din\u00eenin kabul edilmesiyle ilgili verdi\u011finiz bilgileri hangi belgelere dayand\u0131r\u0131yorsunuz? Bu olaylar hangi y\u0131llarda ya\u015fanm\u0131\u015f?\u00a0<\/em><\/p>\n

      Sayfa 59’da, \u201c…Eskiden T\u00fcrkiye ile G\u00fcrcistan’\u0131 birbirine ba\u011flayan ve eski zamanlarda Lazika Diyar\u0131, Osmanl\u0131 d\u00f6neminde ise Lazistan Sanca\u011f\u0131 diye bilinen bu b\u00f6lge…\u201d <\/em>ifadesi yer al\u0131yor. Burada \u201cLazika Krall\u0131\u011f\u0131\u201d ile \u201cOsmanl\u0131 Lazistan Sanca\u011f\u0131\u201dn\u0131 kar\u0131\u015ft\u0131r\u0131yor ve \u201cLazia Temas\u0131\u201dn\u0131 yok say\u0131yorsunuz.\u00a0<\/em><\/p>\n

      G\u00fcrc\u00fc ve Abhaz- Abaza kaynaklar\u0131nda Egrisi Krall\u0131\u011f\u0131; Roma ve Bizans kaynaklar\u0131nda ise Lazika Krall\u0131\u011f\u0131 olarak ge\u00e7en krall\u0131k, MS 2. y\u00fczy\u0131lda, bug\u00fcn Bat\u0131 G\u00fcrc\u00fcstan olarak bilinen co\u011frafyada yerel siyas\u00ee birimlerin kesin bi\u00e7imini almas\u0131 sonucunda ortaya \u00e7\u0131kt\u0131. 5. ve 6.<\/em> \u00a0y\u00fczy\u0131l Bizans tarih\u00e7ileri, Kolhlar\u0131n Lazlar veya Kolha (Kolheti)\u2019n\u0131n da Lazika oldu\u011funu yazm\u0131\u015flard\u0131r. Kolheti, yakla\u015f\u0131k olarak, bug\u00fcnk\u00fc Gagra s\u0131n\u0131r\u0131ndan \u00c7oruh a\u011fz\u0131na kadar uzanan b\u00f6lgeyi kaps\u0131yordu.\u00a0<\/em><\/p>\n

      Kolhlarla \u201cElenler\u201d aras\u0131nda, Karadeniz havzas\u0131 b\u00f6lgesi bir rekabet b\u00f6lgesiydi. Kolhlar\u0131n yay\u0131lma alan\u0131 bat\u0131ya do\u011fru Karadeniz’in g\u00fcney k\u0131y\u0131lan boyunca uzan\u0131yordu. Kolheti y\u00f6netim alan\u0131, bug\u00fcn T\u00fcrkiye’nin s\u0131n\u0131rlan d\u0131\u015f\u0131nda kalan b\u00f6lgeden ba\u015flamak \u00fczere. Do\u011fu Karadeniz k\u0131y\u0131lan boyunca uzan\u0131rken, Kolheti k\u00fclt\u00fcr alan\u0131 G\u00fcneydo\u011fu Karadeniz k\u0131y\u0131lar\u0131n\u0131 izleyerek \u201cTrabzon\u201da kadar uzan\u0131yordu.<\/em>\u00a0<\/em><\/p>\n

      \u201cTrabzon\u201dun do\u011fusundan \u00c7oruh yata\u011f\u0131na kadar olan b\u00f6lge, Lazlar\u0131n yo\u011fun olarak ya\u015fad\u0131klar\u0131 bir b\u00f6lge haline gelmesine ra\u011fmen Lazika Krall\u0131\u011f\u0131’n\u0131n y\u00f6netim alan\u0131 d\u0131\u015f\u0131nda kalm\u0131\u015ft\u0131.\u00a0<\/em><\/p>\n

      G\u00fcneydo\u011fu Karadeniz y\u00f6resinde \u201cLaz ad\u0131n\u0131\u201d ta\u015f\u0131yan y\u00f6netsel bir birimin olu\u015fturulmas\u0131n\u0131n ge\u00e7mi\u015fi ancak 1204 y\u0131l\u0131na rastlar. Bu y\u00f6netim birim \u201cTheme De Grande Lazia\u201d ad\u0131n\u0131 ta\u015f\u0131yordu ve 1461 ‘e kadar ya\u015fad\u0131.\u00a0<\/em><\/p>\n

      B\u00f6lgenin Osmanl\u0131 y\u00f6netimi alt\u0131na girmesinden sonra, \u201cLazia Tema\u201ds\u0131 y\u00f6netsel birimi de\u011fi\u015fik adla devam etti. 1851 ‘de Acara \u00e7evresi. Yukar\u0131 Gurya ile birlikte, kurulmu\u015f olan Lazistan Sanca\u011f\u0131’na ba\u011fland\u0131.\u00a0<\/em><\/p>\n

      Sayfa 60’da, \u201cLazlar ve Hem\u015finliler gibi kadim yerli halklar\u0131n yan\u0131 s\u0131ra, burada ya\u015fayanlardan baz\u0131lar\u0131n\u0131n k\u00f6kenlerinin orta\u00e7a\u011f Avrupa\u2019s\u0131na, yani Bizans’a dayand\u0131\u011f\u0131na inan\u0131l\u0131r. Anadilleri Rumca’n\u0131n bir a\u011fz\u0131 olan bir grup, g\u00fcn\u00fcm\u00fczde M\u00fcsl\u00fcman ve T\u00fcrk olsa da, kimilerine g\u00f6re onlar \u0130slamiyeti kabul etmi\u015f Bizansl\u0131lar\u0131n soyundan gelir.\u201d <\/em>\u015feklinde bir \u201cbilgilendirme\u201dde bulunuluyor.\u00a0<\/em><\/p>\n

      Bu \u201cbilgilendirme\u201dnizde bir \u015feyler demek istiyorsunuz, ama diyemiyorsunuz. A\u011fz\u0131n\u0131zdaki baklay\u0131 \u00e7\u0131karman\u0131n yollar\u0131n\u0131 arad\u0131\u011f\u0131n\u0131z anla\u015f\u0131l\u0131yor. \u201cBaz\u0131lar\u0131n\u0131n k\u00f6keninin Bizans’a dayand\u0131\u011f\u0131na\u201d kim inan\u0131yor? Kim, kimlere g\u00f6re, \u201cAnadilleri Rumca’n\u0131n bir a\u011fz\u0131 olan bir topluluk\u201d olarak \u201cBizans soyu\u201dndan geliyor?\u00a0<\/em><\/p>\n

      Sayg\u0131lar\u0131mla\u00a0<\/em><\/p>\n

      Ali ihsan Aksamaz<\/em><\/p>\n

      \"\"<\/p>\n

      [Bu konularda bkz.: <\/strong>Stefanos Yerasimos, \u201cMilliyetler ve S\u0131n\u0131rlar\u201d adl\u0131 kitapdaki \u201cPontus Meselesi\u201d, s. 351- 425, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul, 1994: Yakup Aygil, \u201cH\u0131ristiyan T\u00fcrkler’in K\u0131sa Tarihi\u201d,<\/em> Ant Yay\u0131nlar\u0131, \u0130stanbul. 1995; Ali \u0130hsan Aksamaz, \u201cDil-Tarih-K\u00fclt\u00fcr Gelenekleriyle Lazlar\u201d adl\u0131 kitaptaki Lazlar ve \u201cPontus(lu)lar\u201d \/ \u201cRumlar\u201d , s. 60-78. Sorun Yay\u0131nlar\u0131, \u0130stanbul. 2000; Dr. Yusuf Gedikli, \u201cPontus Meselesi\u201d, Bilge Kar\u0131nca Yay\u0131nlar\u0131. \u0130stanbul, 2002.<\/p>\n

      \"\"<\/p>\n

      [Kaynak<\/strong>: Ali \u0130hsan Aksamaz,\u00a0 \u201cNational Geographic\u201din Do\u011fu Karadeniz’i\u201d, Sorun Polemik Marksist \u0130nceleme- Ara\u015ft\u0131rma Dergisi, Say\u0131 6, Bahar 2003 (\u201cDo\u011fu Karadeniz\u2019de Resm\u00ee \u0130deolojiler Ku\u015fatmas\u0131\u201d,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 “National Geographic Gezi Traveler” adlı derginin Aralık 1997\/ 3. sayısında Ömer Asan’ın “gezi notları”na dayanarak yazdığı anlaşılan ve “Karadeniz’in Atmacaları: Lazlar” başlığını taşıyan bir makalesi yayınlandı. Mayıs 1996’da “Pontos Kültürü” başlığını taşıyan kitabını “Belge Yayınları”nın “Bilim Dizisi”nden yayınlatan Asan’ın, “National Geographic Gezi Traveler”deki makalesine tarihsel gerçeklerle örtüşmeyen ve çelişen ve yanlış bilgilendirmeye 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