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Ali \u0130hsan Aksamaz<\/strong><\/p>\n Birinci bask\u0131s\u0131 Abhazca olarak 1992\u2019de Abhazya’n\u0131n Sohumi kentinde yap\u0131lan Do\u00e7. Dr. Valeri Beygua\u2019n\u0131n (Ba\u015flang\u0131\u00e7tan 1921 y\u0131\u00adl\u0131na kadar – \u00d6zet) \u201cAbhazya Tarihi\u201d (\u201cAps\u0131n\u0131 Atowr\u0131h\u201d) ba\u015fl\u0131kl\u0131 ese\u00adri Mahinur Tuna taraf\u0131ndan T\u00fcrk\u00e7e’ye \u00e7evrildi ve \u201cAs Yay\u0131n\u201d tara\u00adf\u0131ndan da yay\u0131nlad\u0131 (May\u0131s 2000). B\u00f6ylelikle (\u201cson d\u00f6nemde\u201d) kapa\u011f\u0131nda \u201cAbhaz\u201d ve\/ya \u201cAbhazya\u201d kelimesi ge\u00e7en (benim bildi\u011fim) \u00fc\u00e7\u00fcnc\u00fc bir kitap daha T\u00fcrkiye’de yay\u0131n\u00adlanm\u0131\u015f oluyor.<\/p>\n 1990\u2019da Yura G. Argun\u2019un \u201cAbhazya\u2019da Ya\u015fam ve K\u00fclt\u00fcr\u201d (\u201cYakhet\u2019i Apsuwa R\u0131bzazariy R\u0131kulturiy\u201d\/ Sohumi, 1976) ve 1993\u2019te de Gerg Am\u0131cba\u2019n\u0131n \u201cOrta\u00e7a\u011f\u2019da Abhazlar- Lazlar\u201d (\u201cZaat\u00fc\u00ee Abjaraf\u00fc\u0131\u015f\u0131kusakoa Rkhaan Apsn\u0131 Apolitikat Tag\u0131lazaa\u015fa\u201d\/ Sohumi, 1983) adl\u0131 eserleri Hayri Ersoy ve Yal\u00e7\u0131n Karada\u015f\u2019\u0131n \u00e7evirileriyle Nart Yay\u0131nc\u0131l\u0131k taraf\u0131ndan T\u00fcrk\u00e7e\u2019ye kazand\u0131r\u0131lm\u0131\u015ft\u0131. \u201cAbaza\u201d, \u201cAbhaz\u201d ve \u201cAbhazya\u201d konular\u0131na ili\u015fkin uzun makaleleri de i\u00e7eren Hayri Ersoy ve Aysun Kamac\u0131\u2019n\u0131n \u201c\u00c7erkes Tarihi\u201d (T\u00fcmzamanlar Yay\u0131nc\u0131l\u0131k, 1992), Hayri Ersoy\u2019un \u201cDili Edebiyat\u0131 ve Tarihi ile \u00c7erkesler\u201d (Nart Yay\u0131nc\u0131l\u0131k, 1993) ve \u00d6zdemir \u00d6zbay\u2019\u0131n, \u201cD\u00fcnden Bug\u00fc\u00adne Kuzey Kafkasya\u201d (Kafkas Derne\u011fi Yay\u0131nlar\u0131, 1995 ve 1999) \u00a0ba\u015f\u00adl\u0131kl\u0131 kitaplar\u0131 da di\u011ferleriyle \u201cbu k\u00fclliyat\u201da eklenmelidir.<\/p>\n Valeri Beygua\u2019n\u0131n \u201cAbhazya Tarihi\u201d ba\u015fl\u0131kl\u0131 kitab\u0131na y\u00f6nelik (benim bildi\u011fim) ilk ve tek \u201cele\u015ftiri\u201d \u00d6zalp G\u00f6neralp\u2019den geldi. Bu \u201cele\u015ftiri\u201dnin, bir\u00e7ok bak\u0131mdan \u00f6nemli bir \u201c\u00f6rnek\u201d olu\u015fturdu\u011funa ku\u015fku yok. Ancak bu \u201cele\u015ftiri\u201dnin en \u00f6nemli taraf\u0131, \u201cKuzey Kafkasya Camias\u0131\u201dndan iki ki\u015finin bas\u0131n yoluyla mektupla\u015fmalar\u0131na da yol a\u00e7m\u0131\u015f olmas\u0131d\u0131r. G\u00f6neralp\u2019in \u201cele\u015ftiri\u201dsi, \u201cTarih ve Toplum Dergisi\u201dnde yay\u0131nland\u0131. G\u00f6neralp, \u201c\u00e7evirmen\u201d ve \u201c\u00e7eviri\u201dye ili\u015fkin olarak \u015fu ifadeleri kullan\u0131yor:<\/p>\n \u201cB\u00fct\u00fcn \u00e7abalar\u0131na kar\u015f\u0131n, kitab\u0131n \u00e7evirmeninin deneyimsiz oldu\u011funu, ayr\u0131ca \u00e7eviri, \u00fcslup, terminoloji, d\u00fczelti sorular\u0131n\u0131n a\u015f\u0131lmas\u0131nda kendisine yard\u0131mc\u0131 olabilecek bir ekibe de sahip bulunmad\u0131\u011f\u0131n\u0131 belirtmeliyiz. (…) Kitab\u0131n \u00e7evirisinde kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z sorunlu k\u0131s\u0131mlarla yanl\u0131\u015flar… ele ald\u0131\u011f\u0131m\u0131z \u00f6rneklerle s\u0131n\u0131rl\u0131 de\u011fildir. Bu nedenle kitap, konuya vak\u0131f kimselerden olu\u015fturulacak bir \u00e7al\u0131\u015fma grubu taraf\u0131ndan yeniden g\u00f6zden ge\u00e7irilmeli, sorunlu k\u0131s\u0131mlar\u0131 tekrar \u00e7evrilmelidir. (…)\u201d<\/em><\/p>\n \u00c7evirmen Tuna da, yine \u201cTarih ve Toplum Dergisi\u201dnde \u015f\u00f6yle \u201ccevap\u201d veriyor:<\/p>\n \u201c(…) … derginizin kitap tan\u0131t\u0131m\u0131 sayfas\u0131nda yer alan kitab\u0131m\u0131z, Say\u0131n \u00d6zalp G\u00f6neralp\u2019 \u0131n gayretleriyle bir kitap ve tan\u0131t\u0131m\u0131ndan \u00e7ok \u00e7evirmen hatas\u0131 yakalama amac\u0131na y\u00f6nelik olup kitab\u0131n i\u00e7eri\u011fi hakk\u0131nda en ufak bir \u015fey belirtmemektedir.\u201d<\/em><\/p>\n G\u00f6neralp\u2019in, \u201cAbhazya Tarihi\u201dne ili\u015fkin \u201cele\u015ftiri\u201dsi esas olarak\u00a0 \u201c\u00e7eviri\u201dde ge\u00e7en \u201cKuzey Kafkasya ve Kuzey Kafkasyal\u0131lar\u201dla ilgili \u201cetnik vb. terimler\u201din gerek kitab\u0131n kendi i\u00e7inde gerekse T\u00fcrkiye\u2019deki \u201ccamia\u201d taraf\u0131ndan \u201ckullan\u0131lan\u201d terimlerle neden uyumlu olarak kullan\u0131lmad\u0131\u011f\u0131 noktas\u0131nda odaklanmaktad\u0131r. \u201cFoto\u011fraflar<\/em>\u201d ve \u201cAr\u015fiv Hakk\u0131nda<\/em>\u201d ve \u201cDo\u011fru Olarak Anla\u015f\u0131lmas\u0131 Hemen Hemen \u0130mk\u00e2ns\u0131z Olan C\u00fcmle \u00d6rnekleri<\/em>\u201d ba\u015fl\u0131klar\u0131 alt\u0131nda da yine \u201cbaz\u0131 ele\u015ftiriler\u201d getiriyor.<\/p>\n Kitap, tarihin \u201colduk\u00e7a karanl\u0131k d\u00f6nemleri\u201dne ili\u015fkin olarak \u201ckesin bilgiler\u201d vermesi bak\u0131m\u0131ndan da olduk\u00e7a ilgi \u00e7ekici. Tuna, kitab\u0131n \u201c\u00f6ns\u00f6z\u00fc\u201dnde kitab\u0131 T\u00fcrk\u00e7eye \u00e7evirmesinin sebeplerini de a\u00e7\u0131kl\u0131yor:<\/p>\n \u201cValeri Beygua\u2019n\u0131n bu kitab\u0131n\u0131 okur okumaz, \u00e7evirmeye karar verdim. \u00c7ok geni\u015f bir zaman diliminin, kronolojik bir bi\u00e7imde, bu denli k\u0131sa anlat\u0131lmas\u0131 ho\u015fuma gitti. Ayr\u0131ca, bilimsel \u015fekilcili\u011fe ka\u00e7madan ve dipnotlara dalmadan, ders kitab\u0131 gibi olmas\u0131n\u0131 da pek sevdim. Bu kitab\u0131 herkes okusun istedim\u2026\u201d<\/em><\/p>\n \u00c7evirmen, \u201cbilimsel \u015fekilcilik\u201d ve \u201cdipnotlar\u201ddan ho\u015flanmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. B\u00f6yle olunca da, \u201cG\u00fcrc\u00fc Krall\u0131\u011f\u0131n\u0131n temeli bilindi\u011fi gibi Abhaz Krall\u0131\u011f\u0131na dayan\u0131yordu. O y\u00fczden pek \u00e7ok yabanc\u0131 yazar G\u00fcrcistan\u2019a Abhazya diyordu. G\u00fcrc\u00fclere de Abhaz diyorlard\u0131.<\/em>\u201d(s. 38) c\u00fcmlesinde oldu\u011fu gibi, \u201ctarihsel bilimsel tespitler\u201d havada kalmaktad\u0131r.<\/p>\n Beygua, \u201cAbhaz ulusu\u201dnun ge\u00e7mi\u015fini \u201c\u00e7ok geriler\u201de g\u00f6t\u00fcrmek\u00adtir : <\/em>\u00a0<\/em><\/p>\n \u201c…7. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda … Abhaz boylar\u0131 \u00e7oktan ulusal birlik olu\u015fturmu\u015flar, kendilerini tek bir ulus kabul etmeye ba\u015flam\u0131\u015flard\u0131. Lider olarak Abasglar\u0131 kabul etmi\u015fler, onlar\u0131n etraf\u0131nda toplanm\u0131\u015flard\u0131. \u00c7\u00fcnk\u00fc ekonomik, politik hakimiyet Abasgia\u2019n\u0131n elindeydi. Ayr\u0131\u00adca Abazgia, Bizans\u2019a daha yak\u0131nd\u0131 ve onlar\u0131n politikalar\u0131n\u0131 uyguluyordu. Bizans\u2019tan da iyi destek al\u0131yordu. Bu tarihlerden itibaren Abhazlar tek bir ulus olma yolunda ilerlemeler kaydediyor, politikalar\u0131n\u0131 \u00e7iziyor, ileriye y\u00f6nelik hedeflerini belirliyorlard\u0131…\u201d <\/em>(s. 27-28)<\/p>\n Beygua, yine 7. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda,\u201dAbhaz ulusal dili\u201dne vurgu yap\u0131yor: \u201cAbhaz etnik boylar\u0131 konsolidasyona gidince, dillerindeki, diyalekt farklar\u0131 da zamanla yok olmaya ba\u015flad\u0131. Abhaz ulusal di\u00adlini olu\u015fturmada liderli\u011fi Apsilya diyalekti ald\u0131…\u201d <\/em>(s. 28) Ancak neden Abasgia diyalektinin de\u011fil de Apsilya diyalektinin \u201cAbhaz ulusal dili\u201dnin \u201cliderli\u011fi\u201dni yapt\u0131\u011f\u0131 konusuna de\u011finmiyor.<\/p>\n Beygua, \u00c7arl\u0131k Rusyas\u0131n\u0131n y\u00f6netimindeki bu topraklarda \u201cdo\u011fal g\u00f6\u00e7 ve ekonomik, ticar\u00ee ve sosyolojik prosesler\u201di de kabullenmek istememektedir:<\/p>\n \u201c(…) Megreller… Abhazya\u2019ya dolduruldu. \u00d6nceleri i\u015f\u00e7i ve kirac\u0131 olarak geliyorlard\u0131. Baz\u0131 tavad-aam\u0131sta arazilerinde \u00e7al\u015fmak \u00fczere gelen bu Megrel ameleler, zamanla para kazand\u0131k\u00e7a, ayaklar\u0131n\u0131n \u00fcst\u00fcnde durmaya ba\u015flad\u0131lar. Toprak al\u0131p, ekip bi\u00e7meye, burada do\u011fup, b\u00fcy\u00fcyen kimseler gibi ya\u015famaya ba\u015flad\u0131lar.<\/em>\u00a0<\/em><\/p>\n S\u00fcrg\u00fcnden \u00f6nce Abhazca\u2019dan ba\u015fka ses duyulmayan bu \u00fclkede, \u015fimdi bin bir dil konu\u015fuluyordu. Her \u00e7e\u015fit insan vard\u0131. Ama ayr\u0131 bir ger\u00e7ek de her an fark edilip, hissediliyordu. Buras\u0131 Abhazya idi ve \u00e7o\u011funluk h\u00e2l\u00e2 Abhazlardan olu\u015fuyordu. Ev sahipleri de Abhazlard\u0131. Bunu herkes g\u00f6r\u00fcyor ve bunun b\u00f6yle oldu\u011funu gayet iyi biliyordu.<\/em>\u00a0<\/em><\/p>\n 1897 y\u0131l\u0131nda Rusya\u2019da yap\u0131lan genel n\u00fcfus say\u0131m\u0131nda Abhazya\u2019da 58.000 Abhaz\u0131n yerle\u015fik olarak ya\u015famakta oldu\u011fu tespit edildi. Yine ayn\u0131 y\u0131l buraya gelip yerle\u015fen Megrel ve G\u00fcrc\u00fc say\u0131s\u0131 da hemen 25.000\u2019e ula\u015ft\u0131. Ermeniler 6.000, bir o kadar da Rus vard\u0131 (…)\u201d <\/em>(s. lll)\u00a0<\/em><\/strong><\/p>\n Beygua, 19.y\u00fczy\u0131l\u0131n sonlar\u0131nda bu topraklardaki \u201cdo\u011fal ekonomik, ticar\u00ee ve sosyolojik prosesler\u201din do\u011fal sonu\u00e7lar\u0131ndan da rahats\u0131zl\u0131k duymaktad\u0131r:<\/p>\n \u201c… Abhazya\u2019y\u0131 G\u00fcrc\u00fcler ve Megreller ele ge\u00e7irmek \u00fczereydi, b\u00fct\u00fcn ekonomik merkezler onlar\u0131n elindeydi…\u201d <\/em>(s. 130)<\/p>\n Valeri Beygua\u2019n\u0131n\u00a0 \u201cAbhazya Tarihi\u201d (2000) \u00a0adl\u0131 kitab\u0131n\u0131n, \u201cAbhazya\u2019da Ya\u015fam ve K\u00fclt\u00fcr\u201d (1990) \u00a0ve \u201cOrta\u00e7a\u011f\u2019da Abhazlar, Lazlar\u201d (1993) ba\u015fl\u0131kl\u0131 kitaplarla bile \u201ctemel konularda\u201d b\u00fcy\u00fck \u00e7eli\u015fkiye d\u00fc\u015ft\u00fc\u011f\u00fc g\u00f6r\u00fclmektedir.<\/p>\n Beygua\u2019n\u0131n kom\u015fu halklara y\u00f6nelik d\u00fc\u015fmanl\u0131\u011f\u0131 \u201cg\u00fcn\u00fcm\u00fcz\u201d\u00fc de a\u015fmakta, \u201cge\u00e7mi\u015f\u201de kadar uzanmaktad\u0131r. Lazika (Egrisi) ve Kartli (\u0130berya) krall\u0131klar\u0131yla ilgili verdi\u011fi \u201cbaz\u0131 bilgilerin\u201d yanl\u0131\u015f veya \u00e7eli\u015fkili ve bu krall\u0131klarla ilgili kulland\u0131\u011f\u0131 \u201cetnik vb. terminoloji\u201dnin de\u00a0 \u201ckar\u0131\u015f\u0131k\u201d oldu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/p>\n \u201cUlus kavram\u0131\u201dn\u0131n ortaya hen\u00fcz \u00e7\u0131kmad\u0131\u011f\u0131, b\u00f6lge halklar\u0131n\u0131n prens veya krallar\u0131n y\u00f6netiminde ya\u015fad\u0131klar\u0131 d\u00f6nemlerde, bu egemenlerin birbirleriyle olan s\u00fcrt\u00fc\u015fme, \u00e7at\u0131\u015fma ve sava\u015flar\u0131n\u0131 bile Beygua, \u201culusal m\u00fccadele\u201dymi\u015f gibi yans\u0131tmakta bir sak\u0131nca g\u00f6rmemektedir. \u201cAbhazlarla kom\u015fu halklar aras\u0131ndaki d\u00fc\u015fmanl\u0131\u011f\u0131n \u00e7ok eskiler\u201de ve Abhazlar a\u00e7\u0131s\u0131ndan \u201chakl\u0131 sebepler\u201de dayand\u0131\u011f\u0131n\u0131 da kendince ispatlamakta ve her nedense (!) \u201c\u0130ngur ve Kodor aras\u0131nda da Abhaz halk\u0131n\u0131n ya\u015fad\u0131\u011f\u0131\u201dna \u00f6zellikle vurgu yapmaktad\u0131r:<\/p>\n \u201c…13. y\u00fczy\u01311\u0131n sonunda ve 14. y\u00fczy\u0131l ba\u015f\u0131nda Megrel Kral\u0131, Abhaz Kral\u0131n\u0131n topraklar\u0131ndan epey bir k\u0131sm\u0131n\u0131 alm\u0131\u015f, Kodor k\u0131y\u0131lar\u0131na kadar, \u00f6zellikle de sahil boyuna Megreller gelip yerle\u015fmi\u015flerdi. \u0130ngur ve Kodor aras\u0131nda ya\u015fayan Abhaz halk\u0131 gibi, Abhaz Kral\u0131na ba\u011fl\u0131 di\u011fer soylu <\/em>y\u00f6neticiler de bu durumdan \u00e7ok \u00fcz\u00fcnt\u00fc duyuyordu. 15. y\u00fczy\u0131lda Abhaz topraklar\u0131n\u0131 geri almak i\u00e7in \u00c7a\u00e7balar\u0131n liderli\u011fini yapt\u0131\u011f\u0131 Abhaz feodalleri halk\u0131 ayakland\u0131rmaya karar verdi. Ku\u015fkusuz \u0130ngur ve Kodor aras\u0131nda ya\u015fayan Abhaz halk\u0131 da onlar\u0131 destekliyordu. Ulusal bilin\u00e7 m\u00fckemmeldi. Bu y\u00fczden halk b\u00fcy\u00fck ayaklanmalar yapt\u0131. Megrelya a\u011f\u0131r darbeler ald\u0131.\u201d <\/em>(s. 44)<\/p>\n Beygua, 15. y\u00fczy\u0131lda, yine \u201culus kavram\u0131\u201dn\u0131n ortada bile olmad\u0131\u011f\u0131 bir d\u00f6nemde \u201cAbhaz ulusal bilinci\u201dnin \u201cm\u00fckemmelli\u011fi\u201dni ke\u015ffetmekle yetinmiyor, 17. y\u00fczy\u0131lda, \u201cAbhazcay\u0131 unutan Abhazlara anadilleri\u201dni \u00f6\u011fretmenin epey zaman ald\u0131\u011f\u0131n\u0131 da tespit etme becerisi (!) g\u00f6steriyor ve Megrel d\u00fc\u015fmanl\u0131\u011f\u0131 yap\u0131yor:<\/p>\n \u201cAbhazlar\u0131n, Megrelya\u2019ya kapt\u0131rd\u0131klar\u0131 topraklar\u0131 geri alma \u00e7abalar\u0131 1670\u2019li y\u0131llar\u0131n ba\u015f\u0131ndan 1680\u2019li y\u0131llar\u0131n sonlar\u0131na kadar s\u00fcrd\u00fc. \u00d6zellikle de Abhaz Kral\u0131 \u015e\u00fcarah<\/em> \u00c7a\u00e7ba Abhazya s\u0131n\u0131r\u0131n\u0131 \u0130ngur Nehri k\u0131y\u0131lar\u0131na kadar ula\u015ft\u0131rd\u0131. \u00dc\u00e7 y\u00fczy\u0131l Megrel bask\u0131s\u0131 alt\u0131ndaki Abhaz topraklar\u0131nda yine Abhaz sesini duyurmak, yans\u0131tmak gerekti. Ama bu pek kolay bir i\u015f de\u011fildi.\u201d <\/em>(s.48)<\/p>\n Kitab\u0131n \u00fc\u00e7\u00fcnc\u00fc sayfas\u0131ndaki alt ba\u015fl\u0131kta \u201c Ba\u015flang\u0131\u00e7tan, 1921 y\u0131l\u0131na kadar (\u00d6zet)\u201d a\u00e7\u0131klamas\u0131 yer almas\u0131na ra\u011fmen, gerek \u201cYazardan\u201d gerekse de \u201cSon S\u00f6z\u201d b\u00f6l\u00fcmlerinde \u201cg\u00fcn\u00fcm\u00fcz\u201de ili\u015fkin \u201cde\u011finmeler\u201dde bulunulmaktad\u0131r. Bu \u201cde\u011finmeler,\u201d \u201cgenel kabul g\u00f6ren kaynaklar\u201da ve istatistik\u00ee bilgilere dayanmad\u0131\u011f\u0131 gibi, kullan\u0131lan \u201cdil\u201d de \u015fovendir:<\/p>\n \u201c… 6. y\u00fczy\u0131lda Abhazya, Bizans Kolonisi oldu. Ayn\u0131 zamanda da bir H\u0131ristiyan \u00fclkesi haline geldi. \u0130\u015fte o zaman … Abhaz feodal beylikleri konsolidasyona ge\u00e7ti. 8. y\u00fczy\u0131lda Abhazlar, t\u00fcm Kafkasya\u2019y\u0131 titretecek olan Abhaz Devleti\u2019ni, Abhazya Krall\u0131\u011f\u0131\u2019n\u0131 kurmu\u015f oldular.\u201d<\/em><\/p>\n Beygua, \u201cAbhaz ulusu\u201d kavram\u0131na \u201ctarihin derinliklerinden g\u00fcn\u00fcm\u00fcze kadar\u201d ve s\u0131kl\u0131kla kitab\u0131nda vurgu yapmas\u0131na ra\u011fmen, bunlar\u0131n \u201cd\u00f6nemlere g\u00f6re \u00fcretim, payla\u015f\u0131m ve m\u00fclkiyet ili\u015fkileri\u201d konu\u00adsunda bilgi vermekten ka\u00e7\u0131n\u0131yor. \u201cZorunlu g\u00f6\u00e7\u201d ya da \u201cs\u00fcrg\u00fcn\u201dde yaln\u0131zca Ruslar\u0131 su\u00e7lamakta Abhaz toplumundaki \u201cap\u0131sha\u201d (kral), \u201cah\u201d (derebeyi), \u201cam\u0131sta-amb\u0131sta\u201d (\u00f6zdenler), \u201c\u0131nkhv\u00fc\u201d (halk), \u201cat\u00fc\u201d ( k\u00f6leler) aras\u0131 ili\u015fkilerin \u201csava\u015f\u201d ve bu \u201czorunlu g\u00f6\u00e7\u201d ya da \u201cs\u00fcrg\u00fcn\u201de etkisi konusunda bir yorum getirmemektedir.<\/p>\n Kom\u015fu di\u011fer \u201ck\u00fc\u00e7\u00fck\u201d halklarla kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, Sovyet Y\u00f6netimi\u2019nin Abhaz halk\u0131na olduk\u00e7a c\u00f6mert davrand\u0131\u011f\u0131n\u0131 Beygua kabul etmek zorundad\u0131r. Tek ba\u015f\u0131na \u201cresm\u00ee istatistik\u00ee verileri\u201d bile bu ger\u00e7e\u011fi ortaya koymaktad\u0131r. Ancak 1943 do\u011fumlu, \u201cSovyet nesli\u201dnden olan Beygua Sovyetler Birli\u011fi\u2019nin \u00e7\u00f6z\u00fcl\u00fc\u015f\u00fcnden hemen sonra, yani 1992\u2019de her nedense (!) \u015fovenizmin bata\u011f\u0131na sapland\u0131\u011f\u0131 i\u00e7in kom\u015fu \u201ck\u00fc\u00e7\u00fck\u201d halklar\u0131n dayan\u0131\u015fmas\u0131n\u0131 savunmak yerine bo\u011fazla\u015fmalar\u0131n\u0131n \u201centelekt\u00fcel\u201d altyap\u0131s\u0131n\u0131 olu\u015fturma tel\u00e2\u015f\u0131 i\u00e7indedir. \u201cAbhazya Tarihi\u201d dikkatle incelendi\u011finde, daha \u00f6nce \u201cayn\u0131 cenah\u201dtan ki\u015filer taraf\u0131ndan T\u00fcrk\u00e7e\u2019ye \u00e7evrilen \u201cAbhazya\u2019da Ya\u015fam ve K\u00fclt\u00fcr\u201d ve \u201cOrta\u00e7a\u011f\u2019da Abhazlar, Lazlar\u201d ba\u015fl\u0131kl\u0131 kitaplarla bile \u201ctemel konularda\u201d b\u00fcy\u00fck \u00e7eli\u015fkiye d\u00fc\u015ft\u00fc\u011f\u00fc g\u00f6r\u00fclmektedir. Kitab\u0131 T\u00fcrk\u00e7e\u2019ye \u00e7eviren Tuna\u2019n\u0131n bu iki kitab\u0131 dikkate almam\u0131\u015f olmas\u0131 ve \u201cdipnot katk\u0131s\u0131\u201dnda bulun\u00admaks\u0131z\u0131n kitab\u0131 yay\u0131na haz\u0131r hale getirmi\u015f olmas\u0131, istemeden de olsa Beygua\u2019n\u0131n \u201cresm\u00ee tarih\u201d yaratma \u00e7abalar\u0131na destek verdi\u011fi anlam\u0131na gelmektedir. Beygua\u2019n\u0131n kitab\u0131n\u0131 adeta didik didik ederek \u201c\u00e7evirmen hatalar\u0131\u201dyla ilgili olarak \u201cTarih ve Toplum Dergisi\u201dnde yakla\u015f\u0131k \u00fc\u00e7 sayfal\u0131k bir \u201cele\u015ftiri\u201dyi kaleme alan G\u00f6neralp\u2019in de, Beygua\u2019n\u0131n \u201cres\u00adm\u00ee tarih\u201d yaratma \u00e7abalar\u0131n\u0131 \u201cg\u00f6rmemesi\u201d dikkat \u00e7ekici!<\/p>\n Abhazya Sovyet Sosyalist Cumhuriyeti, 31 Mart 1921’den 19 \u015eubat 1931’e kadar Sovyetler Birli\u011fi’nin kurucu birlik cumhuriyetleri stat\u00fcs\u00fcndeydi. Daha sonra \u00d6zerk Sovyet Sosyalist Cumhuriyeti stat\u00fcs\u00fcyle Transkafkasya Sovyet Federatif Sosyalist Cumhuriyeti (1922- 1936) \u00a0i\u00e7indeki G\u00fcrcistan Sovyet Sosyalist Cumhuriyet\u2019ine ba\u011fland\u0131.\u00a0 Foto\u011frafta Abhazya Sovyet Sosyalist (\/\u00d6zerk) Cumhuriyeti Cumhurba\u015fkan\u0131 Nestor Lakoba, bir t\u00f6rende farkl\u0131 milliyetlerden \u00fclke halk\u0131na hitap ediyor<\/p>\n \u00d6zetle;\u00a0 Beygua\u2019n\u0131n \u201cAbhazya Tarihi\u201d, Abhazlarla kom\u015fu di\u011fer halklar aras\u0131ndaki dostlu\u011fun yaln\u0131zca \u201cd\u00fcn\u201d\u00fcn\u00fc ve \u201cbug\u00fcn\u201d\u00fcn\u00fc de\u00ad\u011fil, \u201cyar\u0131n\u201d\u0131n\u0131 da karartmaya \u00e7al\u0131\u015fmaktad\u0131r. Beygua,\u201dSon S\u00f6z\u201d\u00fcnde bir yandan, \u201c…d\u00fczmece tarihlerle Abhazlar\u2019\u0131 yeniden yok etme teori\u00adleri \u00fcretmeye ba\u015flad\u0131lar.\u201d <\/em>diye rahats\u0131zl\u0131\u011f\u0131n\u0131 dile getirirken di\u011fer yandan kendisi de \u201cresm\u00ee tarih\u201d dayatmaya \u00e7al\u0131\u015fan \u201cbenzer tarih \u00e7al\u0131\u015fmalar\u201dda oldu\u011fu gibi,\u201detnik terimler\u201di, \u201cco\u011fraf\u00ee b\u00f6lge adlar\u0131\u201dn\u0131 ve \u201csiyas\u00ee yap\u0131lar\u201d\u0131 d\u00f6nemlere g\u00f6re de\u011fil, \u201cAbhaz merkezli\u201d olarak, tarihsel kesintisizlik ve kapsay\u0131c\u0131l\u0131k i\u00e7inde vermektedir.<\/p>\n Kitab\u0131n bundan sonraki bask\u0131lar\u0131, hi\u00e7 ku\u015fku yok \u00e7evirmen Tu\u00adna\u2019n\u0131n \u201cresm\u00ee tarih\u201d yaratmaya y\u00f6nelik \u00e7abalar\u0131 ele\u015ftiren \u201cdipnot kat\u00adk\u0131\u201ds\u0131na ve \u00f6zele\u015ftirine olduk\u00e7a muhta\u00e7t\u0131r. Ayr\u0131ca bu kitaba y\u00f6nelik ele\u015ftirilerin de bun\u00adlarla birlikte yay\u0131nlanmas\u0131 anlaml\u0131 olacakt\u0131r. (1. III. 2003)<\/p>\n [Konuyla ba\u011flant\u0131l\u0131 \u00f6nerilen okumalar: <\/strong>\u00d6zalp G\u00f6neralp, \u201cKitabiyat: Abhazya Tarihi \u00dczerine Yeni Bir Kitap\u201d, Tarih ve Toplum Dergisi, Say\u0131 210, Haziran 2001, \u0130leti\u015fim Yay\u0131nc\u0131l\u0131k, \u0130stanbul; Bedri Habi\u00e7o\u011flu, \u201cKafkasya\u2019dan Anadolu\u2019ya G\u00f6\u00e7ler\u201d, Nart Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1993; Igor Marykhuba, \u201cAbout The Abkhazians And Abkhazia\u201d, Republic of Apsny, City of Sukhum, 1993; Zafer S\u00fcren, \u201cKafkasya\u2019dan G\u00f6\u00e7lerde Sosyal Yap\u0131\u201d,<\/em> Tarih ve Toplum Dergisi, Say\u0131 199, Temmuz 2000, \u0130leti\u015fim Yay\u0131nc\u0131l\u0131k, \u0130stanbul; Mahinur Tuna, \u201cOkurlardan Mektup: Abhazya Tarihi \u00dczerine…\u201d, Tarih ve Toplum Dergisi, Say\u0131 212, A\u011fustos 2001, \u0130leti\u015fim Yay\u0131nc\u0131l\u0131k, \u0130stanbul; Yuri Voronov (Reviewed by), Mariam Lordkipanidze, \u201cThe Abkhazians and Abkhazia\u201d, The Institute of Language, Literature and History, Sukhum, Abkhazia (Institut Fran\u00e7ais D\u2019etudes Anatoliennes Istanbul, Bibliotheque Inv. No. 15 340 (COLL LXIII\/29); Ali \u0130hsan Aksamaz, \u201cSovyetler Birli\u011fi\u2019nin Milliyetler Politikas\u0131 ve Kafkas\u00adya\u201d, Tarih ve Toplum Dergisi, Say\u0131 199, Temmuz 2000, \u0130leti\u015fim Yay\u0131nc\u0131l\u0131k, \u0130stanbul\/ circassiancenter.com.tr\/ sonhaber.ch]<\/p>\n [Kaynak<\/strong>: Ali \u0130hsan Aksamaz, \u201cBir Resm\u00ee Tarih Denemesi: Abhazya Tarihi\u201d, Sorun Polemik Marksist \u0130nceleme- Ara\u015ft\u0131rma Dergisi, Say\u0131 7, Yaz 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 Birinci baskısı Abhazca olarak 1992’de Abhazya’nın Sohumi kentinde yapılan Doç. Dr. Valeri Beygua’nın (Başlangıçtan 1921 yılına kadar – Özet) “Abhazya Tarihi” (“Apsını Atowrıh”) başlıklı eseri Mahinur Tuna tarafından Türkçe’ye çevrildi ve “As Yayın” tarafından da yayınladı (Mayıs 2000). Böylelikle (“son dönemde”) kapağında “Abhaz” ve\/ya “Abhazya” kelimesi geçen (benim bildiğim) üçüncü bir kitap […]<\/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-44668","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\/44668","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=44668"}],"version-history":[{"count":4,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/44668\/revisions"}],"predecessor-version":[{"id":44680,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/44668\/revisions\/44680"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=44668"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=44668"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=44668"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"htt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