{"id":7394,"date":"2020-03-07T20:06:13","date_gmt":"2020-03-08T02:06:13","guid":{"rendered":"http:\/\/circassiancenter.com\/tr\/?p=7394"},"modified":"2021-03-25T17:53:49","modified_gmt":"2021-03-25T22:53:49","slug":"18-y-y-cecenyadaki-toplumsal-iliskilerin-yapisi-hakkinda","status":"publish","type":"post","link":"https:\/\/www.circassiancenter.com\/tr\/18-y-y-cecenyadaki-toplumsal-iliskilerin-yapisi-hakkinda\/","title":{"rendered":"18. Y.Y. \u00c7E\u00c7ENYA’DAK\u0130 TOPLUMSAL \u0130L\u0130\u015eK\u0130LER\u0130N YAPISI HAKKINDA"},"content":{"rendered":"

\u00c7eviri: M\u00fczeyyen \u00d6zdemir<\/strong>
\nKaynak: Orga Dergisi, Kas\u0131m Nr.2,1995 Grozni\/Caharkale
\nKafkasya Yaz\u0131lar\u0131, Say\u0131:3, 1998, Sayfa 67-72<\/span><\/p>\n

Bu d\u00f6nemde \u00c7e\u00e7enya’da feodal ili\u015fkiler \u00e7ok farkl\u0131 \u015fekilde geli\u015fmekte ve derinle\u015fmekteydi. Ger\u00e7e\u011fi inceledi\u011fimizde; bu toplumsal s\u00fcre\u00e7 \u00e7ok daha \u00f6ncesinden hem \u00c7e\u00e7enya’da, hem \u0130ngu\u015fetya’da ya\u015fanmaktayd\u0131. \u00c7e\u00e7enler aras\u0131nda geli\u015fmekte olan sosyo-ekonomik farkl\u0131l\u0131klar nedeniyle feodalizm burada \u00e7ok daha \u00e7abuk geli\u015fim alan\u0131 buldu. Bu y\u00fczden da\u011f k\u00f6ylerindekine benzemeyen sosyal yap\u0131y\u0131 g\u00f6r\u00fcnce \u015fa\u015fmamak gerekir.<\/p>\n

XVIII. y\u00fczy\u0131lda, \u00c7e\u00e7enlerde sosyoekonomik yap\u0131 feodal zenginler – zengin olmayanlar diye ikiye ayr\u0131l\u0131yordu. Feodaller s\u0131n\u0131f\u0131na dahil olanlar aras\u0131nda beyler, k\u00f6y a\u011falar\u0131, \u00c7onkozlar, t\u00fcccarlar, zengin mollalar, inzibatlar vard\u0131. Feodal olmayanlar ise, bir\u00e7ok gruplara ayr\u0131lm\u0131\u015ft\u0131: Fakirle\u015fmi\u015f inzibatlar, ameleler, esirler, k\u00f6leler, \u0131rgatlar…<\/p>\n

\u00c7e\u00e7en toplumundaki bu ili\u015fkileri daha detayl\u0131 inceleyelim.<\/p>\n

Ar\u015fivlere g\u00f6re bu d\u00f6nemde \u00c7e\u00e7en ve \u0130ngu\u015flardaki feodaller \u00e7evrelerindeki halklar\u0131 avu\u00e7lar\u0131n\u0131n i\u00e7ine alm\u0131\u015flard\u0131. Ara\u015ft\u0131rmac\u0131lara g\u00f6re, XVI-XVIII. y\u00fczy\u0131llar aras\u0131nda, bu s\u00f6m\u00fcr\u00fcye kar\u015f\u0131 olan emek\u00e7iler d\u00fczene kar\u015f\u0131 ba\u015fkald\u0131rabilmek i\u00e7in yollar arad\u0131lar. Olu\u015fmakta olan \u00fcretim farkl\u0131l\u0131klar\u0131, \u00fcretim ili\u015fkilerinin bozulmas\u0131na da bahane oldu.<\/p>\n

Zenginler ve fakirler aras\u0131ndaki s\u00fcrt\u00fc\u015fmelerin \u015fiddetine ra\u011fmen XVIII. y\u00fczy\u0131lda \u00c7e\u00e7enya-\u0130ngu\u015fya’da feodaller hala vard\u0131. O d\u00f6nemin ar\u015fivlerinde, feodal beylerden, t\u00fcccarlardan, k\u00f6y a\u011falar\u0131ndan, \u00e7anka\u015flardan bahsedilir. Bunlardan bir k\u0131sm\u0131 Kabardey, Lezgi, Kumuk ve G\u00fcrc\u00fc’d\u00fcr. Bu ki\u015filer, devlet ileri gelenlerinin bilgisi dahilinde, \u00c7e\u00e7en ve \u0130ngu\u015flar’\u0131n iste\u011fi \u00fczerine gelirlerdi. Yani \u00c7e\u00e7enler de, \u0130ngu\u015flar da kendilerine y\u00f6netici olmalar\u0131 i\u00e7in ba\u015fka halklardan vekiller davet ederlerdi. Ba\u015fka bir halktan davetle gelen birinin, kendilerine kar\u015f\u0131 \u00e7\u0131kmas\u0131 halinde onu kovmak daha kolayd\u0131. \u00c7e\u00e7enleri iyi tan\u0131yan etnograf \u0130. M Saidovna’ya g\u00f6re, gerek \u00c7e\u00e7enler, gerek \u0130ngu\u015flar kendilerinden \u201cBey\u201d tayin etmek istemezlerdi. Nedeni; o ki\u015finin tan\u0131d\u0131klar\u0131n\u0131 \u00e7evresine toplayarak yerini sa\u011flamla\u015ft\u0131rmaya \u00e7al\u0131\u015faca\u011f\u0131, orada ya\u015fayanlar\u0131n isteklerini dikkate almamaya ba\u015flayaca\u011f\u0131yd\u0131. XVIII. y\u00fczy\u0131lda 25 y\u0131l boyunca Kumuk beyi \u00c7apalovgenon Aydamur’un da, Musala’n\u0131n da maiyetinde birtak\u0131m \u00c7e\u00e7en Uzdenler vard\u0131. 18. y\u00fczy\u0131l ortalar\u0131nda Kabardey beyi \u00c7erkeski Davlet Girey’in emrinde olan Ata\u011f, \u00c7e\u00e7eno gibi k\u00f6ylerin oldu\u011fu da s\u00f6ylentiler aras\u0131nda.<\/p>\n

XVIII. y\u00fczy\u0131l \u00f6ncesi son 50 y\u0131ldaki 1750’lerde belgelerde \u00c7e\u00e7en olmayan beylerin adlar\u0131 da belirlenmi\u015f: Bunlar Aydemirov Berdihan, Aydemirov Raslanbek, Kasluhatov Allbek, Kasbulatov Ali Sultan’d\u0131r.<\/p>\n

O y\u00fczy\u0131lda, tahminlerimize g\u00f6re \u00c7e\u00e7enya’da \u00c7e\u00e7en k\u00f6kenli beyler de vard\u0131. Belgeler, \u00c7e\u00e7en ve \u0130ngu\u015flar i\u00e7in \u00e7ok \u00f6nemli olmayan \u00c7e\u00e7en beylerinden bahsediyor. Bunlar, Sultan\u0131n o\u011flu Tuci, Kazbirin’in o\u011flu Murza. Belgeler sosyal durumu iyi olan \u00c7e\u00e7en zenginlerini, “bey”, “beki”, “Wur” \u015feklinde isimlendiriyor.<\/p>\n

1749’da Astrahan s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131ndaki ar\u015fiv belgelerinde Gizlar yak\u0131nlar\u0131nda ya\u015fayan zengin toprak a\u011fas\u0131 \u00dcmran Minki\u015fev ve arkada\u015flar\u0131ndan bahsediliyor. Bunlar\u0131n Terek b\u00f6lgesinde \u00f6nceden beri ya\u015fad\u0131klar\u0131, kendi ekip bi\u00e7tikleri arazileri vard\u0131. Halen tapular\u0131 kendilerinde olmak \u00fczere bunlar\u0131 “Ermeni t\u00fcccarlara ve g\u00f6\u00e7 eden insanlara” da\u011f\u0131tt\u0131klar\u0131 \u015feklinde s\u00f6ylentiler var. Yine ayn\u0131 belgelerde, bu topraklan daha sonra yeniden geri ald\u0131klar\u0131na dair ifadeler yer al\u0131yor. Minki\u015fev ve arkada\u015flar\u0131n\u0131n imzalad\u0131\u011f\u0131 bu belgeler okundu\u011funda o d\u00f6nemlerde, feodallerin b\u00fcy\u00fck \u00f6l\u00e7\u00fcde arazileri m\u00fclkiyetlerine alabilme g\u00fcc\u00fcne sahip olduklar\u0131 g\u00f6r\u00fcl\u00fcyor.<\/p>\n

1760-1770 y\u0131llar\u0131 aras\u0131ndaki baz\u0131 belgelerde maiyetinde k\u00f6yler ve k\u00f6yl\u00fcleri olan (Albi k\u00f6y\u00fc) Turlov \u00c7apan, (Ka\u00e7al\u0131k K\u00f6y\u00fc) Gireev Mamakan gibi k\u00f6y a\u011falar\u0131ndan s\u00f6z ediliyor.<\/p>\n

1762 y\u0131l\u0131 12 Mart\u0131’nda Gizlar’da haz\u0131rlanm\u0131\u015f belgelerde, di\u011fer k\u00f6y a\u011fas\u0131 Alim Sultan Kasbulatov ad\u0131na, Solja nehri civar\u0131nda emrindeki k\u00f6yl\u00fclerle birlikte yerle\u015fmek i\u00e7in devlet \u00fcst y\u00f6neticilerinin onaylad\u0131\u011f\u0131n\u0131 belirterek haz\u0131rlanm\u0131\u015f tapular mevcut.<\/p>\n

1764 y\u0131l\u0131 14 \u015eubat\u0131’ndaki belgelerde ise, Aydeminov Raslanbek ad\u0131na kendilerinin d\u00fczenledi\u011fi belgelerde, onun ad\u0131na d\u00fczenlenmi\u015f tapu belgelerinin \u00c7e\u00e7enya’dan Day\u00e7a, Laverslan, \u0130das, Matayis, S\u00fcleyman, Kazanbi\u015f, Akimirza, Urusa, Micis taraf\u0131ndan da kabul edildi\u011fi belirtiliyor. Dahas\u0131 1764 y\u0131l\u0131 5 Haziran’\u0131nda haz\u0131rlanan belgelerde ortaya \u00e7\u0131kan ger\u00e7ek Sibuski’nin sahibi \u00c7erke\u015f Elm\u0131rz’in A\u015fa\u011f\u0131 Germen\u00e7ukski, \u015eela ve Alder’in sahibi olmakla kalmay\u0131p, \u015eibutski A\u011fas\u0131 Danaev Addam da, Dranaev Adin de \u00c7erkes Davlet Girey’in maiyetindedir. Y\u00f6neticilerin oraya buraya yazd\u0131klar\u0131 bu belgelerdeki farkl\u0131l\u0131klar ve eksiklikler, \u00f6rne\u011fin k\u00f6y a\u011falar\u0131n\u0131n, feodallerin, beylerin resmi m\u00fch\u00fcrlerinin, unvanlar\u0131n\u0131n olmad\u0131\u011f\u0131 yani yasall\u0131\u011f\u0131 olmad\u0131\u011f\u0131n\u0131 ortaya \u00e7\u0131kar\u0131yor.<\/p>\n

1772 y\u0131l\u0131na ait belgelerde zengin feodal s\u0131n\u0131f\u0131na giren bir ba\u015fka gruptan, oradaki feodallerin tahakk\u00fcm\u00fc alt\u0131nda ya\u015fayan insanlar\u0131n rahat olmas\u0131 i\u00e7in problem \u00e7\u0131karmazlarsa “H\u0131ristiyanl\u0131\u011f\u0131 kabul etmeye haz\u0131r olan \u0130ngu\u015f k\u00f6y a\u011falar\u0131n\u0131n” y\u00f6netici olarak kabul edilmesinden bahsediliyor.<\/p>\n

Yine ayn\u0131 belgelerde, G\u00fcrc\u00fc Prensi\u2019nin \u0130ngu\u015fya’daki d\u00f6rt k\u00f6y a\u011fas\u0131n\u0131 ve onun silahl\u0131 adamlar\u0131yla, terc\u00fcman Pa\u015fin Stepantsan’\u0131 da misafirli\u011fe davet etti\u011fini s\u00f6yl\u00fcyor.<\/p>\n

Buralardaki zengin feodal beylerin \u00c7e\u00e7en ve \u0130ngu\u015flar\u0131n memleketinde olmas\u0131 belgelerin do\u011frulu\u011funun bir kan\u0131t\u0131. B\u00f6ylece kendi t\u00fcccarlar\u0131n\u0131n G\u00fcrc\u00fcstan\u2019a kadar olan yollar\u0131 iyi bilmeleri sayesinde Uzden \u00c7opanov Gard\u0131n ortaya \u00e7\u0131k\u0131yor. 1770 y\u0131l\u0131 26 May\u0131s\u0131’nda d\u00fczenlenen raporda G\u0131zlar’daki komutan Nem\u00e7a \u015f\u00f6yle diyor: “G\u00fcrc\u00fcstan’a giden yoldaki Rus devletinin kendisine ba\u011flad\u0131\u011f\u0131 \u00fclkenin sahipleri Oset. 1770 y\u0131l\u0131 30 Ekimi’ndeki raporunda ise “\u0130ngu\u015fya arazilerinin sahibi \u0130ngu\u015f Mirzakan’d\u0131” diyor.<\/p>\n

\u00c7e\u00e7enya’n\u0131n ve \u0130ngu\u015fya’n\u0131n a\u015fa\u011f\u0131 k\u0131s\u0131mlar\u0131nda, Urattal da\u011flar\u0131n\u0131n oradaki arazinin sahibi olan beyin maiyetinde kimsenin olmad\u0131\u011f\u0131n\u0131 da belirtmek gerekir.<\/p>\n

\u0130\u015fte 1764 y\u0131l\u0131 21 Haziran\u0131’nda Gizlardaki komutan N.A. Potapov’un kendi yazd\u0131\u011f\u0131 belgelerde, Alderdeki a\u011falar Odas, Nukis, \u00c7apan, Bortais, Minbulat kendilerinin \u00c7erkeski Davlet Giray’\u0131n maiyetinde olduklar\u0131n\u0131 ispatl\u0131yor.<\/p>\n

Yukar\u0131da bahsedilen ki\u015filerden ba\u015fka gerek \u0130ngu\u015flarda, gerek \u00c7e\u00e7enlerde inzibatlardan da toprak sahibi olanlar vard\u0131. Bu s\u0131n\u0131flamaya girenler san\u0131r\u0131z, mal varl\u0131\u011f\u0131 bak\u0131m\u0131ndan beylerden bir basamak daha a\u015fa\u011f\u0131dayd\u0131lar. Onlar\u0131n da kendi aralar\u0131nda farkl\u0131l\u0131klar, par\u00e7alanmalar s\u00f6z konusuydu. K\u0131saca \u00f6zetlersek bir \u00fcst basamaktakiler -ki az\u0131nl\u0131ktayd\u0131lar- yine de bu s\u0131ralamada yer ald\u0131lar ve sonradan bahsedece\u011fimiz Uzdenlerden daha varl\u0131kl\u0131yd\u0131lar. Bu tip Uzdenlerin II. grubundakiler ise ne k\u00f6y a\u011fas\u0131 ne de kimsenin maiyetinde de\u011fillerdi.<\/p>\n

1749-51 y\u0131llan aras\u0131nda yaz\u0131lan belgelerin \u0131\u015f\u0131\u011f\u0131nda olaylara bakt\u0131\u011f\u0131m\u0131zda, \u00c7e\u00e7en beylerinden Kazbulatov Albek’in himayesinde olan Uzdenlerden Sungurov Murzakay, Kazilev Kaz\u0131han, Bisakarev Ali-\u0130shan, \u00c7el\u00e7\u0131k-Yunus’tan, ayr\u0131ca Munad adl\u0131 beyin himayesindeki \u0130lyasov Abat, Kazu\u015f Abat, Zamiseev Mahmud, Turlov Aktul gibi isimlerden de bahsediliyor.<\/p>\n

\u00c7e\u00e7ence’de ve \u0130ngu\u015fca’da “cankoz” diye bahsedilen bir grup var ki, bunlar beylerin di\u011fer e\u015flerinden olan erkek \u00e7ocuklara verilen genel bir isim. Bu ki\u015filer sosyal stat\u00fc a\u00e7\u0131s\u0131ndan beylere, y\u00f6neticilere, a\u011falara \u00e7ok yak\u0131n bir seviyedeler.<\/p>\n

1771 y\u0131l\u0131na ait belgelerden birisinin belirtti\u011fine g\u00f6re, Oset a\u011falar\u0131ndan birisi ve o\u011flu Dudarokopa y\u00f6netimle birlikte hareket edeceklerine dair yemin etmi\u015fler.<\/p>\n

Davletgresski k\u00f6y\u00fcndeki (\u015fimdiki ad\u0131 Strary) Canka\u015f \u0130smaila Bata\u015fa, askerlere yard\u0131m i\u00e7in Karabulaklar\u0131n topraklar\u0131na getirmi\u015f ve bunun kar\u015f\u0131l\u0131\u011f\u0131nda devletten \u00f6d\u00fcl olarak 23 ruble alm\u0131\u015f. Ayr\u0131ca \u00c7e\u00e7en topraklar\u0131ndaki (anlat\u0131lanlardan \u00c7e\u00e7eno \u00d6vl oldu\u011fu anla\u015f\u0131l\u0131yor) Uzden’e de yard\u0131mlar\u0131ndan dolay\u0131 20 ruble verilmi\u015f.<\/p>\n

\u015eimdi ise \u00c7e\u00e7enler aras\u0131nda pek yayg\u0131n olmayan bir s\u0131n\u0131ftan “k\u00f6le”lerden bahsedelim. San\u0131r\u0131z k\u00f6le kelimesi “laon” kelimesinden t\u00fcremi\u015f. G\u00fcrc\u00fcstan’da anlat\u0131lanlara g\u00f6re, b\u00fcy\u00fck bir olas\u0131l\u0131kla “laon” s\u00f6zc\u00fc\u011f\u00fc, sava\u015f\u0131n oldu\u011fu b\u00f6lgelerde esir edilen di\u015filere verilen ad. Nadir de olsa, o d\u00f6nemlerde yak\u0131nlar\u0131, esir i\u00e7in istenen paray\u0131 verip kurtarmazlarsa o ki\u015fi onu esir alan\u0131n k\u00f6lesi olurmu\u015f ve sahip oldu\u011fu t\u00fcm haklar\u0131 kaybedermi\u015f. Yaln\u0131zca emrinde oldu\u011fu ki\u015finin yan\u0131nda yer alarak ancak k\u00fc\u00e7\u00fck bir ev sahibi olabilir ba\u015fka mal varl\u0131\u011f\u0131 edinemezmi\u015f. Ne toprak, ne de ba\u015fka demirba\u015f sahibi olamazm\u0131\u015f, se\u00e7me, se\u00e7ilme hakk\u0131 da yokmu\u015f. Fakat \u015fu bir ger\u00e7ek ki, hem \u00c7e\u00e7enler’de hem \u0130ngu\u015flar’da 18. y\u00fczy\u0131lda k\u00f6leler \u00e7ok azd\u0131.<\/p>\n

    \n
  1. ve 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda \u00c7e\u00e7en ve \u0130ngu\u015flarda “esir” denilen bir ba\u015fka gruptan bahsediliyor. Bu kelimenin T\u00fcrk\u00e7e\u2019deki “esir” kelimesinden al\u0131nd\u0131\u011f\u0131 san\u0131l\u0131yor. Ger\u00e7ekler ara\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda di\u011fer da\u011fl\u0131 halklardan da, devletin kolonist askerlerinden de esirler al\u0131nm\u0131\u015f.<\/li>\n<\/ol>\n

    \u00c7e\u00e7en ve \u0130ngu\u015flarda kendi aralar\u0131nda d\u00fc\u015fmanl\u0131klar olan topluluklar aras\u0131nda esir al\u0131nmaktaym\u0131\u015f. Sahibi bu esirleri satma, ba\u015fkas\u0131na hediye olarak verme hakk\u0131na da sahipmi\u015f. E\u011fer akrabalar\u0131 esir d\u00fc\u015fen ki\u015fiyi geri almazsa, o sahibinin k\u00f6lesi haline gelir ve onun yan\u0131nda i\u015f\u00e7i gibi \u00e7al\u0131\u015ft\u0131r\u0131l\u0131rm\u0131\u015f. Zaman ge\u00e7tik\u00e7e sahibinin onay\u0131 ile onun i\u00e7in belirlenen fiyat kadar \u00e7al\u0131\u015farak toprak sahibi olabiliyormu\u015f. R. A. Hapaverza ve A. \u0130. Robakidze, genelde o ki\u015filerin de oradan ayr\u0131l\u0131p geri d\u00f6nmeyi istemedi\u011fini, sahiplerinin yan\u0131nda kalmay\u0131 tercih ettiklerini s\u00f6yl\u00fcyorlar.<\/p>\n

    Elimizdeki XVIII. y\u00fczy\u0131la ait belgelerde, \u00c7e\u00e7en ve \u0130ngu\u015f halklar\u0131nda sosyal stat\u00fcleri k\u00f6lelere yak\u0131n bir gruptan “Yalhoylardan bahseder. Yalhoylar sava\u015fta esir d\u00fc\u015fen \u00c7e\u00e7enlerden de, \u0130ngu\u015flar’dan da de\u011filler. Gizlan’daki kumandan Obolenskiga, 1747 y\u0131l\u0131 25 A\u011fustosu’nda yaz\u0131lan belgelerde \u00c7e\u00e7en y\u00f6netici Aydeminov Ronlanbek’in Gizlan’dan olan Yalhoylara geri d\u00f6n\u00fc\u015f \u00e7a\u011fr\u0131s\u0131 yapt\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor.<\/p>\n

    “K\u00f6le” kelimesi \u00c7e\u00e7enlerde \u201cholap\u201d Ruslarda “\u015fia” kelimesiyle sosyal i\u00e7erik bak\u0131m\u0131ndan ayn\u0131 anlama geliyor olabilir.<\/p>\n

    Devrimden \u00f6nceki belgelerin de g\u00f6sterdi\u011fi gibi \u00c7e\u00e7enlerde de, \u0130ngu\u015flarda da beyin maiyetindeki k\u00f6leler ve Yalhoylar sava\u015f alan\u0131nda al\u0131nan di\u011fer halklardan esirlerin vekilleri say\u0131l\u0131yormu\u015f. Beyler olsun, a\u011falar olsun ya\u015fad\u0131klar\u0131 b\u00f6lgede Yalhoylar\u0131n emeklerinden faydalanm\u0131\u015flar.<\/p>\n

    Esirli\u011fin oldu\u011fu d\u00f6nemlerde \u00c7e\u00e7enya’da ve \u0130ngu\u015fya’daki sosyal-toplumsal etkile\u015fimi irdelerken, baz\u0131 noktalar\u0131n alt\u0131n\u0131 \u00e7izmemiz gerekiyor. Feodal s\u0131n\u0131f nas\u0131l olu\u015ftu, feodal olmayan s\u0131n\u0131flar hangileridir?<\/p>\n

    S\u0131n\u0131fsal farkl\u0131l\u0131klar\u0131n olu\u015ftu\u011fu XVIII ve XIX. y\u00fczy\u0131l ortalar\u0131nda \u00c7e\u00e7enya’da olsun, \u0130ngu\u015fya’da olsun, belirginle\u015fmi\u015f ne bir y\u00f6netim bi\u00e7imi, ne de insan ili\u015fkilerini d\u00fczenleyecek yasalar yoktu. Bu ba\u011flamda, feodallerin k\u00f6yl\u00fcleri yanlar\u0131nda \u00e7al\u0131\u015ft\u0131rmak hakk\u0131 olup olmad\u0131\u011f\u0131 ve g\u0131da \u00fcreticilerinin feodal s\u0131n\u0131rlar i\u00e7erisinde olup olmad\u0131\u011f\u0131n\u0131n hukuksal \u00e7er\u00e7evede belirlenmi\u015f kurallar\u0131 yoktur.<\/p>\n

    \u015eu ki, 1861 y\u0131l\u0131na kadar Rusya’da var olan s\u0131n\u0131fsal ayr\u0131m g\u00fcc\u00fcne \u00c7e\u00e7enya’da, ne de \u0130ngu\u015fya’da var olmam\u0131\u015ft\u0131. Yine de oradaki sistemden pek farl\u0131 olmayan haks\u0131z benzeyi\u015fler vard\u0131. K\u0131saca \u00f6zetlersek, var olan haklar herkes i\u00e7in e\u015fit de\u011fildi. Ve bu genellikle bey s\u0131n\u0131f\u0131ndan olanlar\u0131n haklardan istedikleri \u00f6l\u00e7\u00fcde faydalanmalar\u0131 ile, kendi \u00e7\u0131karlar\u0131 i\u00e7in de\u011fi\u015ftirmeleri ile, kendi yak\u0131nlar\u0131ndan istedikleri \u00f6l\u00e7\u00fcde \u00e7\u0131kar sa\u011flamalar\u0131yla ortaya \u00e7\u0131k\u0131yordu. \u00d6rne\u011fin, ba\u015fkalar\u0131n\u0131n \u00fcretti\u011fi \u00fcr\u00fcnler, vergi vermeyen beylere pe\u015fke\u015f \u00e7ekiliyor, yine ba\u015fkalar\u0131n\u0131n paras\u0131yla onlara yard\u0131m ediliyordu.<\/p>\n

    Devrim \u00f6ncesi, \u00c7e\u00e7en-\u0130ngu\u015f tarih\u00e7ilerinden U. Laudevski’nin belirtti\u011fine g\u00f6re, halk\u0131n ya\u015fam \u015fekli oradaki beyin ya\u015fam \u015fekliyle do\u011frudan ili\u015fkiliydi. Ve onlar\u0131n durumu zalim beyin g\u00fcc\u00fc oran\u0131nda de\u011fi\u015fiyor, haks\u0131z uygulama k\u00f6yl\u00fclerin sahip oldu\u011fu s\u0131\u011f\u0131r, koyun, at say\u0131s\u0131na bak\u0131larak de\u011fi\u015ftirilebiliyordu. Koyunlardan y\u00fczde 3, ineklerden y\u00fczde 1 vergi al\u0131n\u0131yordu.<\/p>\n

    “AKTA\u015e” Yanuksu diye isimlendirilen b\u00f6lgelerde ya\u015fayan \u00c7e\u00e7enlerden bir k\u0131sm\u0131 -diye anlat\u0131l\u0131yor belgelerden birinde- Kumuk beylerini koyun da veriyor, \u00fcst\u00fcne \u00fcstl\u00fck askerlere yard\u0131mc\u0131 beylik kuvveti olma g\u00f6revini de \u00fcstleniyorlard\u0131.<\/p>\n

    XIX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda k\u00f6yl\u00fcler G\u00fcrc\u00fc beylerine her y\u0131l verdikleri verginin d\u0131\u015f\u0131nda ayr\u0131ca bir pay veriyorlard\u0131.<\/p>\n

    1773 y\u0131l\u0131ndaki bir ba\u015fka belgeye g\u00f6z att\u0131\u011f\u0131m\u0131zda “Kabardey beylerine her evden bir koyun, ayr\u0131ca bir t\u0131rpan yap\u0131lacak kadar da demir veriyorduk” diyor \u0130ngu\u015flar.<\/p>\n

    Solja Nehri civar\u0131nda ya\u015fayan \u0130ngu\u015flar\u0131n; Kumuk beyi Yanbotov Batkan Amanat’a, her ev ba\u015f\u0131na g\u00fcm\u00fc\u015f ruble ve ayr\u0131ca vergi vermek \u00fczere bor\u00e7land\u0131klar\u0131n\u0131 g\u00f6steriyor belgeler.<\/p>\n

    Yukar\u0131da anlat\u0131lanlar\u0131 \u00f6zetlersek: O d\u00f6nemde zengin Uzdenlerden biraz daha g\u00fc\u00e7l\u00fcleri, daha g\u00fc\u00e7l\u00fc beylerle birle\u015ferek i\u015fbirli\u011fi yapm\u0131\u015flar.<\/p>\n

    \u00c7e\u00e7en toplumunda ortaya \u00e7\u0131kan beyler, y\u00f6neticiler, k\u00f6y a\u011falar\u0131, \u00f6zdenler, cankozlar, bir k\u0131s\u0131m zengin mollalar, t\u00fcccarlar, birka\u00e7 k\u00f6yl\u00fc emek\u00e7i, esir, Yalhoylardan olu\u015fan ki\u015fileri s\u00f6m\u00fcrm\u00fc\u015fler. Fakat \u015funu da belirtmek gerekir ki, \u00e7o\u011funluktaki \u00c7e\u00e7enler ba\u015f\u0131na buyruk idiler.<\/p>\n

     <\/p>\n

    KAYNAKLAR<\/strong><\/p>\n

    1)\u00a0<\/strong> Rus- G\u00fcrc\u00fc \u0130li\u015fkileri<\/p>\n

    2)\u00a0 <\/strong>Rus s\u0131n\u0131rlan d\u0131\u015f\u0131ndaki politikalar ar\u015fivi.<\/p>\n

    3)\u00a0<\/strong> Merkezi y\u00f6netim ar\u015fivi, sava\u015f ar\u015fivleri<\/p>\n

    4)<\/strong>\u00a0 Kabardey gelenekleri.<\/p>\n

    – TSGA-DASSR Gizlar Belgeleri<\/p>\n

    – \u00ce.M. Saidov -\u00c7e\u00e7en-\u0130ngu\u015f ili\u015fkilerindeki Etnografik Folklorik \u00d6zellikler<\/p>\n

    – R.L. Hanadze, A.\u0130. Robakidze: Da\u011fl\u0131k \u0130ngu\u015fya’daki \u0130li\u015fki Farkl\u0131l\u0131klar\u0131, 1968<\/p>\n

    – N.A. Taliakalyon: XVIII. y\u00fczy\u0131l ikinci yans\u0131 ile XIX. y\u00fczy\u0131lda \u00c7e\u00e7en-\u0130ngu\u015f ili\u015fkilerindeki problemler, 1979<\/p>\n

    – U. Laudaev: \u00c7e\u00e7en halk\u0131 Kafkas Da\u011fl\u0131 Halk\u0131, 1872<\/p>\n

    – P.G. Butkov 1722-1803 y\u0131llar\u0131 aras\u0131 Kafkasya Tarihi belgeleri, 1869<\/p>\n

    – \u015e.B. Ahmadov XVIII. y\u00fczy\u0131lda antifeodal antikolonyal \u00c7e\u00e7enya da\u011flar\u0131ndaki yap\u0131lar \u00c7\u0130N\u0130\u0130YAL. 1974<\/p>\n

    – N.P. Gritsenco XVIII. y\u00fczy\u0131l ve XIX. y\u00fczy\u0131l ilk yar\u0131s\u0131nda Terek kenar\u0131ndaki b\u00f6lgelerde sosyo ekonomik olu\u015fumlar, 1961<\/p>\n

    Kafkas Arkeoloji Komisyonu AKTA\u015e. 1870<\/p>\n","protected":false},"excerpt":{"rendered":"

    Çeviri: Müzeyyen Özdemir Kaynak: Orga Dergisi, Kasım Nr.2,1995 Grozni\/Caharkale Kafkasya Yazıları, Sayı:3, 1998, Sayfa 67-72 Bu dönemde Çeçenya’da feodal ilişkiler çok farklı şekilde gelişmekte ve derinleşmekteydi. Gerçeği incelediğimizde; bu toplumsal süreç çok daha öncesinden hem Çeçenya’da, hem İnguşetya’da yaşanmaktaydı. Çeçenler arasında gelişmekte olan sosyo-ekonomik farklılıklar nedeniyle feodalizm burada çok daha çabuk gelişim alanı buldu. Bu […]<\/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":"off","ocean_gallery_id":[],"footnotes":""},"categories":[45],"tags":[],"class_list":["post-7394","post","type-post","status-publish","format-standard","hentry","category-kultur-ana-sayfa","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7394","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=7394"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7394\/revisions"}],"predecessor-version":[{"id":7396,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7394\/revisions\/7396"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=7394"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=7394"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=7394"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}